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diff --git a/old/6048.txt b/old/6048.txt deleted file mode 100644 index c4b6214..0000000 --- a/old/6048.txt +++ /dev/null @@ -1,61978 +0,0 @@ -The Project Gutenberg EBook of The Works of John Bunyan Volume 3, by John Bunyan - -Copyright laws are changing all over the world. Be sure to check the -copyright laws for your country before downloading or redistributing -this or any other Project Gutenberg eBook. - -This header should be the first thing seen when viewing this Project -Gutenberg file. Please do not remove it. Do not change or edit the -header without written permission. - -Please read the "legal small print," and other information about the -eBook and Project Gutenberg at the bottom of this file. Included is -important information about your specific rights and restrictions in -how the file may be used. You can also find out about how to make a -donation to Project Gutenberg, and how to get involved. - - -**Welcome To The World of Free Plain Vanilla Electronic Texts** - -**eBooks Readable By Both Humans and By Computers, Since 1971** - -*****These eBooks Were Prepared By Thousands of Volunteers!***** - - -Title: The Works of John Bunyan Volume 3 - -Author: John Bunyan - -Release Date: July, 2004 [EBook #6048] -[Yes, we are more than one year ahead of schedule] -[This file was first posted on October 24, 2002] - -Edition: 10 - -Language: English - -Character set encoding: ASCII - -*** START OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUME 3 *** - - - - -This eBook was produced by Charles Aldarondo based on a source from -www.johnbunyan.org. - - - -THE WORKS OF JOHN BUNYAN - -WITH AN - -INTRODUCTION TO EACH TREATISE, NOTES, - -AND A - -SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES. - -VOLUME THIRD. - -ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL. - -EDITED BY - -GEORGE OFFOR, ESQ. - - - - - - -THE PILGRIM'S PROGRESS; - -IN THE - -SIMILITUDE OF A DREAM. - -PART I. - -As I walked through the wilderness of this world, I lighted on -a certain place, where was a den;[1] and I laid me down in that -place to sleep: and as I slept, I dreamed a dream. I dreamed, -and, behold, "I saw a man clothed with rags, standing in a certain -place, with his face from his own house, a book in his hand, and -a great burden upon his back," (Isa. 64:6; Luke 14:33; Psa. 38:4; -Hab. 2:2; Acts 16:31). I looked, and saw him open the book,[2] -and read therein; and as he read, he wept and trembled; and not -being able longer to contain, he brake out with a lamentable cry, -saying, "What shall I do?" (Acts 2:37).[3] - -In this plight, therefore, he went home, and refrained himself as -long as he could, that his wife and children should not perceive -his distress; but he could not be silent long, because that his -trouble increased. Wherefore at length he brake his mind to his -wife and children; and thus he began to talk to them: "O my dear -wife," said he, "and you, the children of my bowels, I, your dear -friend, am in myself undone, by reason of a burden that lieth hard -upon me; moreover, I am for certain informed that this our city -will be burned with fire from Heaven; in which fearful overthrow, -both myself, with thee, my wife, and you, my sweet babes, shall -miserably come to ruin, except (the which yet I see not) some way -of escape can be found, whereby we may be delivered." At this, his -relations were sore amazed; not for that they believed that what -he had said to them was true, but because they thought that some -frenzy distemper had got into his head;[4] therefore, it drawing -towards night, and they hoping that sleep might settle his -brains, with all haste they got him to bed. But the night was as -troublesome to him as the day; wherefore, instead of sleeping, he -spent it in sighs and tears. So when the morning was come, they -would know how he did; he told them, worse and worse; he also set -to talking to them again, but they began to be hardened. They also -thought to drive away his distemper by harsh and surly carriages -to him. Sometimes they would deride, sometimes they would chide, -and sometimes they would quite neglect him. Wherefore he began -to retire himself to his chamber to pray for, and pity them, and -also to condole his own misery. He would also walk solitarily in -the fields, sometimes reading, and sometimes praying; and thus -for some days he spent his time.[5] - -Now I saw upon a time, when he was walking in the fields, that he -was, as he was wont, reading in his book, and greatly distressed -in his mind; and as he read, he burst out, as he had done before, -crying, "What shall I do to be saved?" (Acts 16:30, 31). - -I saw also that he looked this way and that way, as if he would -run; yet he stood still, because, as I perceived, he could not tell -which way to go.[6] I looked then, and saw a man named Evangelist -coming to him, who asked, "Where fore dost thou cry?" - -He answered, Sir, I perceive, by the book in my hand, that I am -condemned to die, and after that to come to judgment, (Heb. 9:27); -and I find that I am not willing (Job 16:21, 22) to do the first, -nor able (Eze. 22:14) to do the second. - -Then said Evangelist, Why not willing to die, since this life -is attended with so many evils? The man answered, Because I fear -that this burden that is upon my back will sink me lower than the -grave; and I shall fall into Tophet (Isa. 30:33). And, Sir, if -I be not fit to go to prison, I am not fit, I am sure, to go to -judgment, and from thence to execution; and the thoughts of these -things make me cry. - -Then said Evangelist, If this be thy condition, why standest thou -still? He answered, Because I know not whither to go. Then he gave -him a parchment roll, and there was written within, "Fly from the -wrath to come" (Matt. 3:7). - -The man therefore, read it, and looking upon Evangelist very -carefully, said, Whither must I fly? Then said Evangelist, pointing -with his finger over a very wide field, Do you see yonder wicket -gate? (Matt. 7:13). The man said, No. Then said the other, Do you -see yonder shining light? (Psa. 119:105; 2 Peter 1:19). He said, -I think I do. Then said Evangelist, Keep that light in your eye, -and go up directly thereto, so shalt thou see the gate; at which, -when thou knockest, it shall be told thee what thou shalt do.[7] -So I saw in my dream that the man began to run. Now, he had not -ran far from his own door, but his wife and children perceiving -it, began to cry after him to return (Luke 14:26); but the man put -his fingers in his ears, and ran on, crying, Life! life! Eternal -life! So he looked not behind him (Gen. 19:17), but fled towards -the middle of the plain.[8] - -The neighbours also came out to see him run, and as he ran, some -mocked, others threatened, and some cried after him to return; -and among those that did so, there were two that were resolved -to fetch him back by force (Jer. 20:10). The name of the one was -Obstinate, and the name of the other Pliable.[9] Now by this time, -the man was got a good distance from them; but, however, they were -resolved to pursue him; which they did, and in a little time they -overtook him. Then said the man, Neighbours, wherefore are ye come? -They said, To persuade you to go back with us. But he said, That -can by no means be. You dwell, said he, in the City of Destruction, -the place also where I was born; I see it to be so; and dying -there, sooner or later, you will sink lower than the grave, into -a place that burns with fire and brimstone. Be content, good -neighbours, and go along with me. - -What, said Obstinate, and leave our friends and our comforts behind -us?[10] - -Yes, said Christian, for that was his name, because that all "which -you shall forsake" (2 Cor. 4:18), is not worthy to be compared with -a little of that which I am seeking to enjoy; and if you will go -along with me, and hold it, you shall fare as I myself, for there, -where I go, is enough and to spare (Luke 15:17). Come away, and -prove my words. - -OBST. What are the things you seek, since you leave all the world -to find them? - -CHR. I seek an "inheritance incorruptible, undefiled, and that -fadeth not away" (1 Peter 1:4), and it is laid up in Heaven (Heb. -11:16), and safe there, to be bestowed, at the time appointed, on -them that diligently seek it. Read it so, if you will, in my book. - -OBST. Tush, said Obstinate, away with your book; will you go back -with us, or no? - -CHR. No, not I, saith the other; because I have laid my hand to -the plough (Luke 9:62). - -OBST. Come, then, neighbour Pliable, let us turn again, and go home -without him; there is a company of these crazed-headed coxcombs, -that when they take a fancy by the end, are wiser in their own -eyes than seven men that can render a reason (Prov. 26:16). - -PLI. Then said Pliable, Do not revile; if what the good Christian -says is true, the things he looks after are better than ours; my -heart inclines to go with my neighbour. - -OBST. What! more fools still? Be ruled by me, and go back; who -knows whither such a brain-sick fellow will lead you? Go back, go -back, and be wise. - -CHR. Nay, but do thou come with thy neighbour Pliable: there are -such things to be had which I spoke of, and many more glories -besides; if you believe not me, read here in this book, and for -the truth of what is expressed therein, behold, all is confirmed -by the blood of Him that made it (Heb. 13:20, 21; 9:17-21). - -PLI. Well, neighbour Obstinate, saith Pliable, I begin to come to -a point; I intend to go along with this good man, and to cast in -my lot with him. But, my good companion, do you know the way to -this desired place? - -CHR. I am directed by a man whose name is Evangelist, to speed -me to a little gate that is before us, where we shall receive -instructions about the way. - -PLI. Come then, good neighbour, let us be going. Then they went -both together. - -OBST. And I will go back to my place, said Obstinate; I will be -no companion of such misled fantastical fellows. - -Now I saw in my dream, that when Obstinate was gone back, Christian -and Pliable went talking over the plain; and thus they began their -discourse. - -CHR. Come, neighbour Pliable, how do you do? I am glad you are -persuaded to go along with me; had even Obstinate himself but -felt what I have felt, of the powers and terrors of what is yet -unseen, he would not thus lightly have given us the back. - -PLI. Come, neighbour Christian, since there is none but us two here, -tell me now further, what the things are, and how to be enjoyed, -whither we are going. - -CHR. I can better conceive of them with my mind, than speak of -them with my tongue; but yet since you are desirous to know, I -will read of them in my book. - -PLI. And do you think that the words of your book are certainly -true? - -CHR. Yes, verily, for it was made by Him that cannot lie (Titus -1:2). - -PLI. Well said. What things are they? - -CHR. There is an endless kingdom to be inhabited, and everlasting -life to be given us, that we may inhabit that kingdom forever -(Isa. 45:17; John 10:27-29). - -PLI. Well said. And what else? - -CHR. There are crowns of glory to be given us, and garments that -will make us shine like the sun in the firmament of Heaven! (2 -Tim. 4:8; Rev. 3:4; Matt. 13:43). - -PLI. This is very pleasant. And what else? - -CHR. There shall be no more crying, nor sorrow; for He that is -owner of the place will wipe all tears from our eyes (Isa. 25:8; -Rev. 7:17, 17; 21:4). - -PLI. And what company shall we have there? - -CHR. There we shall be with seraphims, and Cherubims, creatures -that will dazzle your eyes to look on them. There, also, you shall -meet with thousands and ten thousands that have gone before us to -that Place; none of them are hurtful, but loving and holy, everyone -walking in the sight of God, and standing in His presence with -acceptance forever; in a word, there we shall see the elders with -their golden crowns; there we shall see the holy virgins with their -golden harps; there we shall see men, that by the world were cut -in pieces, burnt in flames, eaten of beasts, drowned in the seas, -for the love that they bare to the Lord of the Place; all well, -and clothed with immortality as with a garment[11] (Isa. 6:2; 1 -Thess. 4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-5). - -PLI. The hearing of this is enough to ravish one's heart; but are -these things to be enjoyed? How shall we get to be sharers thereof? - -CHR. The Lord, the Governor of the country, hath recorded, that -in this book, the substance of which is, if we be truly willing -to have it, He will bestow it upon us freely (Isa. 55:1, 2, 12; -John 7:37; 6:37; Psa. 21:6; 22:17). - -PLI. Well, my good companion, glad am I to hear of these things; -come on, let us mend our pace.[12] - -CHR. I cannot go so fast as I would, by reason of this burden -that is on my back. Now I saw in my dream, that, just as they had -ended this talk, they drew near to a very miry slough that was in -the midst of the plain; and they, being heedless, did both fall -suddenly into the bog. The name of the slough was De spond.[13] -Here, therefore, they wallowed for a time, being grievously bedaubed -with the dirt; and Christian, because of the burden that was on -his back, began to sink in the mire. - -PLI. Then said Pliable, Ah! neighbour Christian, where are you -now? - -CHR. Truly, said Christian, I do not know. - -PLI. At that Pliable began to be offended, and angrily said to -his fellow, Is this the happiness you have told me all this while -of? If we have such ill speed at our first setting out, what may -we expect betwixt this and our journey's end? May I get out again -with my life, you shall possess the brave country alone for me. -And with that he gave a desperate struggle or two, and got out -of the mire on that side of the slough which was next to his own -house: so away he went, and Christian saw him no more. Wherefore -Christian was left to tumble in the Slough of Despond alone; but -still he endeavoured to struggle to that side of the slough that -was still further from his own house, and next to the wicket-gate; -the which he did, but could not get out, because of the burden -that was upon his back.[14] But I beheld in my dream, that a man -came to him, whose name was Help, and asked him what he did there? - -CHR. Sir, said Christian, I was bid go this way by a man called -Evangelist, who directed me also to yonder gate, that I might -escape the wrath to come. And as I was going thither, I fell in -here. - -HELP. But why did not you look for the steps? - -CHR. Fear followed me so hard, that I fled the next way, and fell -in.[15] - -HELP. Then said he, Give me thy hand; so he gave him his hand, -and he drew him out, and set him upon sound ground, and bid him -go on his way (Psa. 40:2). - -Then I stepped to him that plucked him out, and said, Sir, wherefore -(since over this place is the way from the City of Destruction, -to yonder gate) is it that this plat is not mended, that poor -travelers might go thither with more security? And he said unto -me, This miry slough is such a place as cannot be mended. It is -the descent whither the scum and filth that attends conviction for -sin, doth continually run, and therefore it is called the Slough -of Despond: for still, as the sinner is awakened about his lost -condition, there ariseth in his soul many fears, and doubts, and -discouraging apprehensions, which all of them get together, and -settle in this place. And this is the reason of the badness of -this ground. - -It is not the pleasure of the King that this place should remain -so bad (Isa. 35:3, 4); his labourers, also, have, by the directions -of his Majesty's surveyors, been, for above these 1,600 years, -employed about this patch of ground, if, perhaps, it might have -been mended; yea, and to my knowledge, said he, here have been -swallowed up at least 20,000 cart-loads; yea, millions of wholesome -instructions, that have, at all seasons, been brought from all -places of the King's dominions, and they that can tell, say, they -are the best materials to make good ground of the place, if so be -it might have been mended; but it is the Slough of Despond still; -and so will be when they have done what they can.[16] - -True, there are, by the direction of the Lawgiver, certain good -and substantial steps, placed even through the very midst of this -slough; but at such time as this place doth much spew out its -filth, as it doth against change of weather, these steps are hardly -seen; or if they be, men, through the dizziness of their heads, -step besides, and then they are bemired to purpose, notwithstanding -the steps be there; but the ground is good, when they are once -got in at the gate[17] (1 Sam. 12:23). - -Now I saw in my dream, that, by this time, Pliable was got home -to his house again; so that his neighbours came to visit him; and -some of them called him wise man for coming back, and some called -him fool for hazarding himself with Christian; others, again, did -mock at his cowardliness, saying, "Surely, since you began to -venture, I would not have been so base to have given out for a few -difficulties." So Pliable sat sneaking among them. But, at last, -he got more confidence, and then they all turned their tales, -and began to deride poor Christian behind his back. And thus much -concerning Pliable. - -Now as Christian was walking solitarily by himself,[18] he espied -one afar off come crossing over the field to meet him; and their -hap was to meet just as they were crossing the way of each other. -The gentleman's name that met him was Mr. Worldly-wiseman; he -dwelt in the town of Carnal Policy, a very great town, and also -hard by from whence Christian came. This man, then, meeting with -Christian, and having some inkling[19] of him, for Christian's -setting forth from the City of Destruction was much noised abroad, -not only in the town where he dwelt, but, also, it began to be the -town-talk in some other places. Master Worldly-wiseman, therefore, -having some guess of him, by beholding his laborious going, by -observing his sighs and groans, and the like, began thus to enter -into some talk with Christian. - -WORLD. How now, good fellow, whither away after this burdened -manner? - -CHR. A burdened manner, indeed, as ever, I think, poor creature -had! And whereas you ask me, Whither away? I tell you, Sir, I am -going to yonder wicket-gate before me; for there, as I am informed, -I shall be put into a way to be rid of my heavy burden. - -WORLD. Hast thou a wife and children? - -CHR. Yes; but I am so laden with this burden, that I cannot take -that pleasure in them as formerly; methinks I am as if I had none -(1 Cor. 7:29). - -WORLD. Wilt thou hearken unto me if I give thee counsel? - -CHR. If it be good, I will; for I stand in need of good counsel. - -WORLD. I would advise thee, then, that thou with all speed get -thyself rid of thy burden: for thou wilt never be settled in thy -mind till then; nor canst thou enjoy the benefits of the blessing -which God hath bestowed upon thee till then. - -CHR. That is that which I seek for, even to be rid of this heavy -burden; but get it off myself, I cannot; nor is there any man -in our country that can take it off my shoulders; therefore am I -going this way, as I told you, that I may be rid of my burden. - -WORLD. Who bid you go this way to be rid of thy burden? - -CHR. A man that appeared to me to be a very great and honourable -person; his name, as I remember, is Evangelist. - -WORLD. I beshrew him for his counsel! there is not a more dangerous -and trouble some way in the world than is that unto which he hath -directed thee; and that thou shalt find, if thou wilt be ruled by -his counsel. Thou hast met with something, as I perceive already; -for I see the dirt of the Slough of Despond is upon thee; but that -slough is the beginning of the sorrows that do attend those that -go on in that way. Hear me, I am older than thou; thou art like to -meet with, on the way which thou goest, wearisomeness, painfulness, -hunger, perils, nakedness, sword, lions, dragons, darkness, and, -in a word, death, and what not! These things are certainly true, -having been confirmed by many testimonies. And why should a man -so carelessly cast away himself, by giving heed to a stranger? - -CHR. Why, Sir, this burden upon my back is more terrible to me -than are all these things which you have mentioned; nay, methinks -I care not what I meet with in the way, if so be I can also meet -with deliverance from my burden. - -WORLD. How camest thou by the burden at first? - -CHR. By reading this book in my hand. - -WORLD. I thought so; and it is happened unto thee as to other -weak men, who, meddling with things too high for them, do suddenly -fall into thy distractions; which distractions do not only unman -men, as thine, I perceive, has done thee, but they run them upon -desperate ventures, to obtain they know not what. - -CHR. I know what I would obtain; it is ease for my heavy burden. - -WORLD. But why wilt thou seek for ease this way, seeing so many -dangers attend it? especially since, hadst thou but patience to -hear me, I could direct thee to the obtaining of what thou desirest, -without the dangers that thou in this way wilt run thyself into; -yea, and the remedy is at hand. Besides, I will add, that, instead -of those dangers, thou shalt meet with much safety, friendship, -and content. [20] - -CHR. Pray, Sir, open this secret to me. - -WORLD. Why, in yonder village-the village is named Morality-there -dwells a gentleman whose name is Legality, a very judicious man, -and a man of a very good name, that has skill to help men off -with such burdens as thine are from their shoulders: yea, to my -knowledge, he hath done a great deal of good this way; aye, and -besides, he hath skill to cure those that are somewhat crazed in -their wits with their burdens.[21] To him, as I said, thou mayest -go, and be helped presently. His house is not quite a mile from -this place, and if he should not be at home himself, be hath a -pretty young man to his son, whose name is Civility, that can do -it (to speak on) as well as the old gentleman himself; there, I -say, thou mayest be eased of thy burden; and if thou art not minded -to go back to thy former habitation, as, indeed, I would not wish -thee, thou mayest send for thy wife and children to thee to this -village, where there are houses now stand empty, one of which thou -mayest have at reasonable rates; provision is there also cheap and -good; and that which will make thy life the more happy is, to be -sure, there thou shalt live by honest neighbours, in credit and -good fashion. - -Now was Christian somewhat at a stand; but presently he concluded, -if this be true, which this gentleman hath said, my wisest course -is to take his advice; and with that he thus further spoke. - -CHR. Sir, which is my way to this honest man's house? - -WORLD. Do you see yonder hill? - -CHR. Yes, very well. - -WORLD. By that hill you must go, and the first house you come at -is his. - -So Christian turned out of his way, to go to Mr. Legality's house -for help; but, behold, when he was got now hard by the hill, it -seemed so high, and also that side of it that was next the wayside, -did hang so much over, that Christian was afraid to venture further, -lest the hill should fall on his head; wherefore there he stood -still, and wotted[22] not what to do. Also his burden now seemed -heavier to him, than while he was in his way. There came also -flashes of fire out of the hill, that made Christian afraid that -he should be burned (Exo. 19:16, 18). Here, therefore, he sweat -and did quake for fear (Heb. 12:21). And now he began to be sorry -that he had taken Mr. Worldly-wiseman's counsel. And with that he -saw Evangelist coming to meet him; at the sight also of whom he -began to blush for shame. So Evangelist drew nearer and nearer; -and coming up to him, he looked upon him with a severe and dreadful -countenance, and thus began to reason with Christian. - -EVAN. What dost thou here, Christian? said he: at which words -Christian knew not what to answer; wherefore at present he stood -speechless before him. Then said Evangelist further, Art not -thou the man that I found crying without the walls of the City of -Destruction? - -CHR. Yes, dear Sir, I am the man. - -EVAN. Did not I direct thee the way to the little wicket-gate? - -CHR. Yes, dear Sir, said Christian. - -EVAN. How is it, then, that thou art so quickly turned aside? for -thou art now out of the way. - -CHR. I met with a gentleman so soon as I had got over the Slough -of Despond, who persuaded me that I might, in the village before -me, find a man that could take off my burden. - -EVAN. What was he? - -CHR. He looked like a gentleman,[23] and talked much to me, and -got me at last to yield; so I came hither: but when I beheld this -hill, and how it hangs over the way, I suddenly made a stand, lest -it should fall on my head. - -EVAN. What said that gentleman to you? - -CHR. Why, he asked me whither I was going? And I told him. - -EVAN. And what said he then? - -CHR. He asked me if I had a family? And I told him. But, said I, -I am so loaden with the burden that is on my back, that I cannot -take pleasure in them as formerly. - -EVAN. And what said he then? - -CHR. He bid me with speed get rid of my burden; and I told him -it was ease that I sought. And, said I, I am therefore going to -yonder gate, to receive further direction how I may get to the -place of deliverance. So he said that he would show me a better -way, and short, not so attended with difficulties as the way, -Sir, that you set me in; which way, said he, will direct you to a -gentleman's house that hath skill to take off these burdens: so I -believed him,[24] and turned out of that way into this, if haply I -might be soon eased of my burden. But when I came to this place, -and beheld things as they are, I stopped for fear (as I said) of -danger: but I now know not what to do. - -EVAN. Then, said Evangelist, stand still a little, that I may show -thee the words of God. So he stood trembling. Then said Evangelist, -"See that ye refuse not Him that speaketh. For if they escaped -not who refused Him that spake on earth, much more shall not we -escape, if we turn away from Him that speaketh from Heaven" (Heb. -12:25). He said, moreover, "Now the just shall live by faith: -but if any man draw back, My soul shall have no pleasure in him" -(Heb. 10:38). He also did thus apply them: Thou art the man that -art running into this misery; thou hast begun to reject the counsel -of the Most High, and to draw back thy foot from the way of peace, -even almost to the hazarding of thy perdition! - -Then Christian fell down at his foot as dead, crying, "Woe is me, -for I am undone!" At the sight of which, Evangelist caught him by -the right hand, saying, "All manner of sin and blasphemies shall -be forgiven unto men" (Matt. 12:31; Mark 3:28); "Be not faithless, -but believing" (John 20:27). Then did Christian again a little -revive, and stood up trembling, as at first, before Evangelist.[25] - -Then Evangelist proceeded, saying, Give more earnest heed to the -things that I shall tell thee of. I will now show thee who it was -that deluded thee, and who it was also to whom he sent thee.-The -man that met thee is one Worldly-wiseman, and rightly is he so called; -partly, because he savoureth only the doctrine of this world (1 -John 4:5), (therefore he always goes to the town of Morality to -church); and partly because he loveth that doctrine best, for -it saveth him best from the cross (Gal. 6:12). And because he is -of this carnal temper, therefore he seeketh to prevent my ways, -though right. Now there are three things in this man's counsel, -that thou must utterly abhor. - -1. His turning thee out of the way. 2. His labouring to render -the cross odious to thee. And, 3. His setting thy feet in that -way that leadeth unto the administration of death. - -First, Thou must abhor his turning thee out of the way; yea, and -thine own consenting thereto: because this is to reject the counsel -of God for the sake of the counsel of a Worldly-wiseman. The Lord -says, "Strive to enter in at the strait gate" (Luke 13:24), the -gate to which I send thee; for "strait is the gate which leadeth -unto life, and few there be that find it" (Matt. 7:14). From this -little wicket-gate, and from the way thereto, hath this wicked -man turned thee, to the bringing of thee almost to destruction; -hate, therefore, his turning thee out of the way, and abhor thyself -for hearkening to him. - -Secondly, Thou must abhor his labouring to render the cross -odious unto thee; for thou art to prefer it "before the treasures -in Egypt" (Heb. 11:25, 26). Besides, the King of glory hath told -thee, that he that "will save his life shall lose it" (Mark 8:35; -John 12:25; Matt. 10:39). And, "He that comes after Him, and hate -not his father, and mother, and wife, and children, and brethren, -and sisters, yea, and his own life also, he cannot be My disciple" -(Luke 14:26). I say, therefore, for man to labour to persuade -thee, that that shall be thy death, without which, THE TRUTH hath -said, thou canst not have eternal life; this doctrine thou must -abhor. - -Thirdly, Thou must hate his setting of thy feet in the way that -leadeth to the ministration of death. And for this thou must -consider to whom he sent thee, and also how unable that person -was to deliver thee from thy burden. - -He to whom thou wast sent for ease, being by name Legality, is -the son of the bond woman which now is, and is in bondage with her -children (Gal. 4:21-27); and is, in a mystery, this mount Sinai, -which thou hast feared will fall on thy head. Now, if she, with -her children, are in bondage, how canst thou expect by them to be -made free? This Legality, therefore, is not able to set thee free -from thy burden. No man was as yet ever rid of his burden by him; -no, nor ever is like to be: ye cannot be justified by the works -of the law; for by the deeds of the law no man living can be rid -of his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr. -Legality is a cheat; and for his son Civility, notwithstanding -his simpering looks, he is but a hypocrite, and cannot help thee. -Believe me, there is nothing in all this noise, that thou hast -heard of these sottish men, but a design to beguile thee of thy -salvation, by turning thee from the way in which I had set thee. -After this, Evangelist called aloud to the heavens for confirmation -of what he had said: and with that there came words and fire out -of the mountain under which poor Christian stood, that made the -hair of his flesh stand up. The words were thus pronounced: "As -many as are of the works of the law are under the curse; for it -is written, Cursed is everyone that continueth not in all things -which are written in the book of the law to do them[26]" (Gal. -3:10). - -Now Christian looked for nothing but death, and began to cry -out lamentably; even cursing the time in which he met with -Mr. Worldly-wiseman; still calling himself a thousand fools for -hearkening to his counsel: he also was greatly ashamed to think -that this gentleman's arguments, flowing only from the flesh, -should have the prevalency with him as to cause him to forsake the -right way. This done, he applied himself again to Evangelist, in -words and sense as follows:- - -CHR. Sir, what think you? Is there hope? May I now go back, and -go up to the wicket-gate? Shall I not be abandoned for this, and -sent back from thence ashamed? I am sorry I have hearkened to this -man's counsel. But may my sin be forgiven? - -EVAN. Then said Evangelist to him, Thy sin is very great, for by -it thou hast committed two evils; thou hast forsaken the way that -is good, to tread in forbidden paths; yet will the man at the gate -receive thee, for he has good-will for men; only, said he, take -heed that thou turn not aside again, "lest thou perish from the -way, when His wrath is kindled but a little" (Psa. 2:12). Then -did Christian address himself to go back; and Evangelist, after -he had kissed him, gave him one smile, and bid him God-speed. So -he went on with haste, neither spake he to any man by the way; -nor, if any asked him, would he vouchsafe them an answer. He went -like one that was all the while treading on forbidden ground, and -could by no means think himself safe, till again he was got into -the way which he left, to follow Mr. Worldly-wiseman's counsel. -So, in process of time, Christian got up to the gate. Now, over -the gate there was written, "Knock, and it shall be opened unto -you" (Matt. 7:8). - -He knocked, therefore, more than once or twice, saying--"May I now -enter here? Will He within Open to sorry me, though I have been -An undeserving rebel? Then shall I Not fail to sing His lasting -praise on high." - -At last there came a grave person to the gate, named Good-will, who -asked who was there? and whence he came? and what he would have?[27] - -CHR. Here is a poor burdened sinner. I come from the City of -Destruction, but am going to Mount Zion, that I may be delivered -from the wrath to come. I would, therefore, Sir, since I am informed -that by this gate is the way thither, know if you are willing to -let me in! - -GOOD-WILL. I am willing with all my heart, said he; and with that -he opened the gate.[28] - -So when Christian was stepping in, the other gave him a pull. -Then said Christian, What means that? The other told him. A little -distance from this gate, there is erected a strong castle, of which -Beelzebub is the captain; from thence, both he and them that are -with him shoot arrows at those that come up to this gate, if haply -they may die before they can enter in.[29] - -Then said Christian, I rejoice and tremble. So when he was got -in, the man of the gate asked him who directed him thither? - -CHR. Evangelist bid me come hither, and knock (as I did); and he -said that you, Sir, would tell me what I must do. - -GOOD-WILL. An open door is set before thee, and no man can shut -it. - -CHR. Now I begin to reap the benefits of my hazards. - -GOOD-WILL. But how is it that you came alone? CHR. Because none -of my neighbours saw their danger, as I saw mine. - -GOOD-WILL. Did any of them know of your coming? - -CHR. Yes; my wife and children saw me at the first, and called -after me to turn again; also, some of my neighbours stood crying -and calling after me to return; but I put my fingers in my ears, -and so came on my way. - -GOOD-WILL. But did none of them follow you, to persuade you to go -back? - -CHR. Yes, both Obstinate and Pliable; but when they saw that they -could not prevail, Obstinate went railing back, but Pliable came -with me a little way. - -GOOD-WILL. But why did he not come through? - -CHR. We, indeed, came both together, until we came at the Slough -of Despond, into the which we also suddenly fell. And then was my -neighbour, Pliable, discouraged, and would not adventure further. -Wherefore getting out again on that side next to his own house, -he told me I should possess the brave country alone for him; so -he went his way, and I came mine-he after Obstinate, and I to this -gate. - -GOOD-WILL. Then said Good-will, Alas, poor man! is the celestial -glory of so small esteem with him, that he counteth it not worth -running the hazards of a few difficulties to obtain it? - -CHR. Truly, said Christian, I have said the truth of Pliable, -and if I should also say all the truth of myself, it will appear -there is no betterment[30] betwixt him and myself. It is true, he -went back to his own house, but I also turned aside to go in the -way of death, being persuaded thereto by the carnal arguments[31] -of one Mr. Worldly-wiseman. - -GOOD-WILL. Oh! did he light upon you? What! he would have had you -a sought for ease at the hands of Mr. Legality. They are, both of -them, a very cheat. But did you take his counsel? - -CHR. Yes, as far as I durst; I went to find out Mr. Legality, -until I thought that the mountain that stands by his house would -have fallen upon my head; wherefore, there I was forced to stop. - -GOOD-WILL. That mountain has been the death of many, and will be -the death of many more; it is well you escaped being by it dashed -in pieces. - -CHR. Why, truly, I do not know what had become of me there, had -not Evangelist happily met me again, as I was musing in the midst -of my dumps; but it was God's mercy that he came to me again, for -else I had never come hither. But now I am come, such a one as I -am, more fit, indeed, for death, by that mountain, than thus to -stand talking with my Lord; but, O! what a favour is this to me, -that yet I am admitted entrance here! - -GOOD-WILL. We make no objections against any, notwithstanding -all that they have done before they come hither. They are "in no -wise cast out" (John 6:37); and therefore, good Christian, come a -little way with me, and I will teach thee about the way thou must -go. Look before thee; dost thou see this narrow way? THAT is the -way thou must go; it was cast up by the patriarchs, prophets, -Christ, and His Apostles; and it is as straight as a rule can make -it. This is the way thou must go.[32] - -CHR. But, said Christian, are there no turnings nor windings, by -which a stranger may lose his way? - -GOOD-WILL. Yes, there are many ways butt down upon this, and they -are crooked and wide. But thus thou mayest distinguish the right -from the wrong, the right only being straight and narrow (Matt. -7:14). - -Then I saw in my dream, that Christian asked him further if he -could not help him off with his burden that was upon his back; -for as yet he had not got rid thereof, nor could he by any means -get it off without help. - -He told him, as to thy burden, be content to bear it, until thou -comest to the place of deliverance; for there it will fall from -thy back of itself. - -Then Christian began to gird up his loins, and to address himself -to his journey. So the other told him, That by that he was gone -some distance from the gate, he would come at the house of the -Interpreter; at whose door he should knock, and he would show him -excellent things. Then Christian took his leave of his friend, -and he again bid him God-speed. - -Then he went on till he came at the house of the Interpreter,[33] -where he knocked over and over; at last one came to the door, and -asked who was there. - -CHR. Sir, here is a traveler, who was bid by an acquaintance of -the good man of this house to call here for my profit; I would -therefore speak with the master of the house. So he called for the -master of the house, who, after a little time, came to Christian, -and asked him what he would have. - -CHR. Sir, said Christian, I am a man that am come from the City -of Destruction, and am going to the Mount Zion; and I was told by -the man that stands at the gate, at the head of this way, that if -I called here, you would show me excellent things, such as would -be a help to me in my journey.[34] - -INTER. Then said the Interpreter, Come in; I will show thee that -which will be profitable to thee. So He commanded His man to light -the candle,[35] and bid Christian follow Him: so He had him into -a private room, and bid His man open a door; the which when he -had done, Christian saw the picture of a very grave person hang -up against the wall; and this was the fashion of it. It had eyes -lifted up to Heaven, the best of books in his hand, the law of -truth was written upon his lips, the world was behind his back. -It stood as if it pleaded with men, and a crown of gold did hang -over its head.[36] - -CHR. Then said Christian, What meaneth this? - -INTER. The man whose picture this is, is one of a thousand; he -can beget children (1 Cor. 4:15), travail in birth with children -(Gal. 4;19), and nurse them himself when they are born. And whereas -thou seest him with his eves lift up to Heaven, the best of books -in his hand, and the law of truth writ on his lips, it is to show -thee, that his work is to know and unfold dark things to sinners; -even as also thou seest him stand as if he pleaded with men; and -whereas thou seest the world as cast behind him, and that a crown -hangs over his head, that is to show thee that slighting and -despising the things that are present, for the love that he hath -to his Master's service, he is sure in the world that comes next -to have glory for his reward. Now, said the Interpreter, I have -showed thee this picture first, because the man whose picture -this is, is the only man whom the Lord of the place whither thou -art going, hath authorized to be thy guide in all difficult places -thou mayest meet with in the way; wherefore, take good heed to -what I have showed thee, and bear well in thy mind what thou hast -seen, lest in thy journey thou meet with some that pretend to -lead thee right, but their way goes down to death. - -Then He took him by the hand, and led him into a very large parlour -that was full of dust, because never swept; the which, after He -had reviewed a little while, the Interpreter called for a man to -sweep. Now, when he began to sweep, the dust began so abundantly -to fly about, that Christian had almost therewith been choked. -Then said the Interpreter to a damsel that stood by, Bring hither -the water, and sprinkle the room; the which, when she had done, -it was swept and cleansed with pleasure. - -CHR. Then said Christian, What means this? - -INTER. The Interpreter answered, This parlour is the heart of a -man that was never sanctified by the sweet grace of the Gospel; -the dust is his original sin and inward corruptions, that have -defiled the whole man. He that began to sweep at first, is the Law; -but she that brought water, and did sprinkle it, is the Gospel. -Now, whereas thou sawest, that so soon as the first began to -sweep, the dust did so fly about that the room by him could not -be cleansed, but that thou wast almost choked therewith; this is -to show thee, that the law, instead of cleansing the heart (by its -working) from sin, doth revive, put strength into, and increase it -in the soul, even as it doth discover and forbid it, for it doth -not give power to subdue[37] (Rom. 7:6; 1 Cor. 15:56; Rom. 5:20). - -Again, as thou sawest the damsel sprinkle the room with water, -upon which it was cleansed with pleasure; this is to show thee, -that when the Gospel comes in the sweet and precious influences -thereof to the heart, then, I say, even as thou sawest the damsel -lay the dust by sprinkling the floor with water, so is sin vanquished -and subdued, and the soul made clean, through the faith of it, -and consequently fit for the King of glory to inhabit (John 15:3; -Eph. 5:26; Acts 15:9; Rom. 16:25, 26; John 15:13). - -I saw, moreover, in my dream, that the Interpreter took him by -the hand, and had him into a little room, where sat two little -children, each one in his chair. The name of the elder was Passion, -and the name of the other Patience. Passion seemed to be much -discontented; but Patience was very quiet. Then Christian asked, -What is the reason of the discontent of Passion? The Interpreter -answered, The Governor of them would have him stay for his best -things till the beginning of the next year; but he will have all -now; but patience is willing to wait. - -Then I saw that one came to Passion, and brought him a bag of -treasure, and poured it down at his feet, the which he took up -and rejoiced therein, and withal laughed Patience to scorn. But I -beheld but a while, and he had lavished all away, and had nothing -left him but rags. - -CHR. Then said Christian to the Interpreter, Expound this matter -more fully to me. - -INTER. So He said, These two lads are figures: Passion, of the men -of this world; and Patience, of the men of that which is to come; -for, as here thou seest, Passion will have all now this year, that -is to say, in this world; so are the men of this world: they must -have all their good things now, they cannot stay till next year, -that is, until the next world, for their portion of good. That -proverb, "A bird in the hand is worth two in the bush," is of -more authority with them than are all the Divine testimonies of -the good of the world to come. But as thou sawest that he had -quickly lavished all away, and had presently left him nothing but -rags; so will it be with all such men at the end of this world.[38] - -CHR. Then said Christian, Now I see that Patience has the best -wisdom, and that upon many accounts. First, Because he stays for -the best things. Second, And also because he will have the glory -of his, when the other has nothing but rags. - -INTER. Nay, you may add another, to wit, the glory of the next -world will never wear out; but these are suddenly gone. Therefore -Passion had not so much reason to laugh at Patience, because he had -his good things first, as Patience will have to laugh at Passion, -because he had his best things last; for first must give place to -last, because last must have his time to come; but last gives place -to nothing; for there is not another to succeed. He, therefore, -that hath his portion first, must needs have a time to spend it; -but he that hath his portion last, must have it lastingly; therefore -it is said of Dives, "Thou in thy lifetime receivedst thy good -things, and likewise Lazarus evil things; but now he is comforted, -and thou art tormented" (Luke 16:25). - -CHR. Then I perceive it is not best to covet things that are now, -but to wait for things to come. - -INTER. You say the truth: "For the things which are seen are -temporal; but the things which are not seen are eternal" (2 Cor. -4:18). But though this be so, yet since things present, and our -fleshly appetite, are such near neighbours one to another; and -again, because things to come, and carnal sense, are such strangers -one to another; therefore it is that the first of these so suddenly -fall into amity, and that distance is so continued between the -second. Then I saw in my dream that the Interpreter took Christian -by the hand, and led him into a place where was a fire burning -against a wall, and one standing by it, always casting much water -upon it, to quench it; yet did the fire burn higher and hotter. - -Then said Christian, What means this? - -The Interpreter answered, This fire is the work of grace that is -wrought in the heart; he that casts water upon it, to extinguish -and put it out, is the Devil; but in that thou seest the fire -notwithstanding burn higher and hotter, thou shalt also see the -reason of that. So he had him about to the backside of the wall, -where be saw a man with a vessel of oil in his hand, of the which -He did also continually cast, but secretly, into the fire.[39] - -Then said Christian, What means this? - -The Interpreter answered, This is Christ, who continually, with the -oil of his grace, maintains the work already begun in the heart: -by the means of which, notwithstanding what the devil can do, the -souls of His people prove gracious still (2 Cor. 12:9). And in -that thou sawest that the man stood behind the wall to maintain -the fire, that is to teach thee that it is hard for the tempted -to see how this work of grace is maintained in the soul. - -I saw also, that the Interpreter took him again by the hand, and -led him into a pleasant place, where was builded a stately palace, -beautiful to behold; at the sight of which Christian was greatly -delighted; he saw also, upon the top thereof, certain persons -walking, who were clothed all in gold. - -Then said Christian, May we go in thither? - -Then the Interpreter took him, and led him up towards the door of -the palace; and behold, at the door stood a great company of men, -as desirous to go in, but durst not. There also sat a man at a -little distance from the door, at a table-side, with a book and -his inkhorn before him, to take the name of him that should enter -therein; he saw also, that in the doorway stood many men in armour -to keep it, being resolved to do the men that would enter what -hurt and mischief they could. Now was Christian somewhat in amaze. -At last, when every man started back for fear of the armed men, -Christian saw a man of a very stout countenance come up to the -man that sat there to write, saying, "Set down my name, Sir":[40] -the which when he had done, he saw the man draw his sword, and put -an helmet upon his head, and rush toward the door upon the armed -men, who laid upon him with deadly force: but the man, not at all -discouraged, fell to cutting and hacking most fiercely. So after -he had received and given many wounds to those that attempted to -keep him out, he cut his way through them all (Acts 14:22), and -pressed forward into the palace, at which there was a pleasant -voice heard from those that were within, even of those that walked -upon the top of the palace, saying--"Come in, come in; Eternal -glory thou shalt win." - -So he went in, and was clothed with such garments as they. Then -Christian smiled and said, I think verily I know the meaning of -this.[41] - -Now, said Christian, let me go hence. Nay, stay, said the Interpreter, -till I have showed thee a little more, and after that thou shalt -go on thy way. So He took him by the hand again, and led him into -a very dark room, where there sat a man in an iron cage. - -Now the man, to look on, seemed very sad; he sat with his eyes -looking down to the ground, his hands folded together, and he -sighed as if he would break his heart. Then said Christian, What -means this? At which the Interpreter bid him talk with the man. - -Then Said Christian to the man, What art thou? The man answered, -I am what I was not once. - -CHR. What wast thou once? - -MAN. The man said, I was once a fair and flourishing professor, -both in mine own eyes, and also in the eyes of others; I once was, -as I thought, fair for the Celestial City, and had then even joy -at the thoughts that I should get thither (Luke 8:13). - -CHR. Well, but what art thou now? - -MAN. I am now a man of despair, and am shut up in it, as in this -iron cage. I cannot get out. O now I cannot! - -CHR. But how camest thou in this condition? - -MAN. I left off to watch and be sober; I laid the reins upon the -neck of my lusts; I sinned against the light of the Word, and -the goodness of God; I have grieved the Spirit, and He is gone; I -tempted the devil, and he is come to me; I have provoked God to -anger, and He has left me; I have so hardened my heart, that I -cannot repent. - -Then said Christian to the Interpreter, But is there no hope -for such a man as this? Ask him, said the Interpreter. Nay, said -Christian, pray Sir, do you. - -INTER. Then said the Interpreter, Is there no hope, but you must -be kept in the iron cage of despair? - -MAN. No, none at all. - -INTER. Why, the Son of the Blessed is very pitiful. - -MAN. I have crucified Him to myself afresh (Heb. 4:6); I have -despised His person (Luke 19:14); I have despised His righteousness; -I have "counted His blood an unholy thing"; I have "done despite -to the Spirit of grace" (Heb. 10:28, 29). Therefore I have shut -myself out of all the promises, and there now remains to me nothing -but threatenings, dreadful threatenings, fearful threatenings of -certain judgment and fiery indignation, which shall devour me as -an adversary.[42] - -INTER. For what did you bring yourself into this condition? - -MAN. For the lusts, pleasures, and profits of this world; in the -enjoyment of which I did then promise myself much delight; but -now every one of those things also bite me, and gnaw me like a -burning worm. - -INTER. But canst thou not now repent and turn? - -MAN. God hath denied me repentance. His Word gives me no encouragement -to believe; yea, Himself hath shut me up in this iron cage; nor -can all the men in the world let me out. O eternity! eternity! how -shall I grapple with the misery that I must meet with in eternity! - -INTER. Then said the Interpreter to Christian, Let this man's misery -be remembered by thee, and be an everlasting caution to thee.[43] - -CHR. Well, said Christian, this is fearful! God help me to watch -and be sober, and to pray that I may shun the cause of this man's -misery![44] Sir, is it not time for me to go on my way now?[45] - -INTER. Tarry till I shall show thee one thing more, and then thou -shalt go on thy way. - -So He took Christian by the hand again, and led him into a chamber, -where there was one rising out of bed; and as he put on his -raiment, he shook and trembled. Then said Christian, Why doth this -man thus tremble? The Interpreter then bid him tell to Christian -the reason of his so doing. So he began and said, This night, as -I was in my sleep, I dreamed, and behold the heavens grew exceeding -black; also it thundered and lightened in most fearful wise, that -it put me into an agony; so I looked up in my dream, and saw the -clouds rack[46] at an unusual rate, upon which I heard a great -sound of a trumpet, and saw also a man sit upon a cloud, attended -with the thousands of Heaven; they were all in flaming fire: also -the heavens were in a burning flame. I heard then a voice saying, -"Arise, ye dead, and come to judgment"; and with that the rocks -rent, the graves opened, and the dead that were therein came -forth. Some of them were exceeding glad, and looked upward; and -some sought to hide themselves under the mountains (1 Cor. 15:52; -1 Thess. 4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev. -20:11-14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10). Then -I saw the man that sat upon the cloud open the book, and bid the -world draw near. Yet there was, by reason of a fierce flame which -issued out and came from before him, a convenient distance betwixt -him and them, as betwixt the judge and the prisoners at the bar -(Mal. 3:2, 3; Dan. 7:9, 10). I heard it also proclaimed to them -that attended on the man that sat on the cloud, "Gather together -the tares, the chaff, and stubble, and cast them into the burning -lake" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomless -pit opened, just whereabouts I stood; out of the mouth of which -there came, in an abundant manner, smoke and coals of fire, with -hideous noises. It was also said to the same persons, "Gather -My wheat into the garner" (Luke 3:17). And with that I saw many -catched up and carried away into the clouds, but I was left behind -(1 Thess. 4:16, 17). I also sought to hide myself, but I could -not, for the man that sat upon the cloud still kept his eye upon -me: my sins also came into my mind; and my conscience did accuse me -on every side (Rom. 2:14, 15). Upon this I awaked from my sleep. - -CHR. But what was it that made you so afraid of this sight? - -MAN. Why, I thought that the day of judgment was come, and that I -was not ready for it: but this frighted me most, that the angels -gathered up several, and left me behind; also the pit of hell -opened her mouth just where I stood. My conscience, too, afflicted -me; and, as I thought, the Judge had always his eye upon me, -showing indignation in his countenance.[47] - -Then said the Interpreter to Christian, Hast thou considered all -these things? - -CHR. Yes, and they put me in hope and fear.[48] - -INTER. Well, keep all things so in thy mind that they may be as -a goad in thy sides, to prick thee forward in the way thou must -go. Then Christian began to gird up his loins, and to address -himself to his journey. Then said the Interpreter, The Comforter -be always with thee, good Christian, to guide thee in the way that -leads to the City. So Christian went on his way, saying--"Here I -have seen things rare and profitable; Things pleasant, dreadful, -things to make me stable In what I have begun to take in hand; -Then let me think on them, and understand Wherefore they showed -me were, and let me be Thankful, O good Interpreter, to thee." - -Now I saw in my dream, that the highway up which Christian was -to go, was fenced on either side with a wall, and that wall was -called Salvation (Isa. 26:1). Up this way, therefore, did burdened -Christian run, but not without great difficulty, because of the -load on his back.[49] - -He ran thus till be came at a place somewhat ascending, and upon -that place stood a cross, and a little below, in the bottom, -a sepulchre. So I saw in my dream, that just as Christian came -up with the cross, his burden loosed from off his shoulders, and -fell from off his back, and began to tumble, and so continued to -do, till it came to the mouth of the sepulchre, where it fell in, -and I saw it no more. - -Then was Christian glad and lightsome, and said, with a merry -heart, "He hath given me rest by His sorrow, and life by His -death." Then he stood still awhile to look and wonder; for it was -very surprising to him, that the sight of the cross should thus -ease him of his burden. He looked, therefore, and looked again, -even till the springs that were in his head sent the waters down -his checks (Zech. 12:10).[50] Now, as he stood looking and weeping, -behold three Shining Ones came to him and saluted him with "Peace -be to thee." So the first said to him, "Thy sins be forgiven thee" -(Mark 2:15): the second stripped him of his rags, and clothed him -"with change of raiment" (Zech. 3:4); the third also set a mark -in his forehead, and gave him a roll with a seal upon it, which -he bade him look on as he ran, and that he should give it in at -the Celestial Gate (Eph. 1:13).[51] So they went their way. Then -Christian gave three leaps for joy, and went on singing--Thus -far I did come laden with my sin; Nor could aught ease the grief -that I was in Till I came hither: What a place is this! Must here -be the beginning of my bliss? Must here the burden fall from off -my back Must here the strings that bound it to me crack? Blest -cross! blest sepulchre! blest rather be The man that there was -put to shame for me![52] - -I saw then in my dream, that he went on thus, even until he came -at a bottom, where he saw, a little out of the way, three men -fast asleep, with fetters upon their heels. The name of the one -was Simple, another Sloth, and the third Presumption. - -Christian then seeing them lie in this case, went to them, if -peradventure he might awake them, and cried, You are like them -that sleep on the top of a mast, for the Dead Sea is under you-a -gulf that hath no bottom (Prov. 23:34). Awake, therefore, and come -away; be willing also, and I will help you off with your irons. -He also told them, If he that "goeth about like a roaring lion" -comes by, you will certainly become a prey to his teeth (1 Peter -5:8). With that they looked upon him, and began to reply in this -sort: Simple said, "I see no danger"; Sloth said, "Yet a little -more sleep"; and Presumption said, "Every fat[53] must stand upon -its own bottom; what is the answer else that I should give thee?" -And so they lay down to sleep again, and Christian went on his -way. - -Yet was he troubled to think that men in that danger should so -little esteem the kindness of him that so freely offered to help -them, both by awakening of them, counseling of them, and proffering -to help them off with their irons.[54] And as he was troubled -thereabout, he espied two men come tumbling over the wall, on the -left hand of the narrow way; and they made up apace to him. The -name of the one was Formalist, and the name of the other Hypocrisy. -So, as I said, they drew up unto him, who thus entered with them -into discourse. - -CHR. Gentlemen, whence came you, and whither go you? - -FORM. and HYP. We were born in the land of Vain-glory, and are -going for praise to Mount Sion. - -CHR. Why came you not in at the gate, which standeth at the beginning -of the way? Know you not that it is written, that he that cometh -not in by the door, "but climbeth up some other way, the same is -a thief and a robber?" (John 10:1). - -FORM. and HYP. They said, That to go to the gate for entrance -was, by all their countrymen, counted too far about; and that, -therefore, their usual way was to make a short cut of it, and to -climb over the wall, as they had done. - -CHR. But will it not be counted a trespass against the Lord of -the city whither we are bound, thus to violate His revealed will? - -FORM. and HYP. They told him, that, as for that, he needed not to -trouble his head thereabout; for what they did, they had custom -for; and could produce, if need were, testimony that would witness -it for more than a thousand years. - -CHR. But, said Christian, will your practice stand a trial at law? - -FORM. and HYP. They told him, That custom, it being of so long a -standing as above a thousand years, would, doubtless, now be admitted -as a thing legal by any impartial judge; and beside, said they, -if we get into the way, what's matter which way we get in? if we -are in, we are in; thou art but in the way, who, as we perceive, -came in at the gate; and we, are also in the way, that came tumbling -over the wall; wherein, now, is thy condition better than ours? - -CHR. I walk by the rule of my Master; you walk by the rude working -of your fancies. You are counted thieves already, by the Lord of -the way; therefore, I doubt you will not be found true men at the -end of the way. You come in by yourselves, without His direction; -and shall go out by yourselves, without His mercy.[55] - -To this they made him but little answer; only they bid him look -to himself. Then I saw that they went on every man in his way, -without much conference one with another; save that these two men -told Christian, that as to laws and ordinances, they doubted not -but they should as conscientiously do them as he; therefore, said -they, we see not wherein thou differest from us, but by the coat -that is on thy back, which was, as we trow[56] given thee by some -of thy neighbours, to hide the shame of thy nakedness. - -CHR. By laws and ordinances you will not be saved, since you came -not in by the door (Gal. 1:16). And as for this coat that is on -my back, it was given me by the Lord of the place whither I go; -and that, as you say, to cover my nakedness with. And I take it as -a token of His kindness to me; for I had nothing but rags before. -And, besides, thus I comfort myself as I go: Surely, think I, when -I come to the gate of the city, the Lord thereof will know me for -good, since I have His coat on my back-a coat that He gave me in -the day that He stripped me of my rags. I have, moreover, a mark -in my forehead, of which, perhaps, you have taken no notice, which -one of my Lord's most intimate associates fixed there in the day -that my burden fell off my shoulders. I will tell you, moreover, -that I had then given me a roll, sealed, to comfort me by reading, -as I go on the way; I was also bid to give it in at the Celestial -Gate, in token of my certain going in after it; all which things, -I doubt, you want, and want them because you came not in at the -gate. - -To these things they gave him no answer; only they looked upon -each other, and laughed.[57] Then I saw that they went on all, -save that Christian kept before, who had no more talk but with -himself, and that sometimes sighingly and sometimes comfortably;[58] -also he would be often reading in the roll that one of the Shining -Ones gave him, by which he was refreshed. - -I beheld, then, that they all went on till they came to the foot -of the Hill Difficulty; at the bottom of which was a spring. There -were also in the same place two other ways besides that which -came straight from the gate; one turned to the left hand, and the -other to the right, at the bottom of the hill; but the narrow way -lay right up the hill, and the name of the going up the side of -the hill is called Difficulty. Christian now went to the spring, -and drank thereof, to refresh himself (Isa. 49:10), and then began -to go up the hill, saying- - -"The hill, though high, I covet to ascend, The difficulty will not -me offend; For I perceive the way to life lies here. Come, pluck -up heart, let's neither faint nor fear; Better, though difficult, -the right way to go, Than wrong, though easy, where the end is -Woe." - -The other two also came to the foot of the hill; but when they saw -that the hill was steep and high, and that there were two other -ways to go; and supposing also that these two ways might meet -again, with that up which Christian went, on the other side of -the hill; therefore they were resolved to go in those ways. Now -the name of one of those ways was Danger, and the name of the -other Destruction. So the one took the way which is called Danger, -which led him into a great wood, and the other took directly up -the way to Destruction, which led him into a wide field, full of -dark mountains, where he stumbled and fell, and rose no more.[59] - -I looked, then, after Christian, to see him go up the hill, where -I perceived he fell from running to going, and from going to -clambering upon his hands and his knees, because of the steepness -of the place. Now, about the midway to the top of the hill was a -pleasant arbour, made by the Lord of the hill for the refreshing -of weary travelers; thither, therefore, Christian got, where also -he sat down to rest him. Then he pulled his roll out of his bosom, -and read therein to his comfort; he also now began afresh to take -a review of the coat or garment that was given him as he stood -by the cross. Thus pleasing himself awhile, he at last fell into -a slumber, and thence into a fast sleep,[60] which detained him -in that place until it was almost night; and in his sleep his roll -fell out of his hand.[61] Now, as he was sleeping, there came one -to him, and awaked him, saying, "Go to the ant, thou sluggard; -consider her ways, and be wise" (Prov. 6:6). And with that -Christian suddenly started up, and sped him on his way, and went -apace, till be came to the top of the hill. - -Now, when he was got up to the top of the hill, there came two -men running to meet him amain; the name of the one was Timorous, -and of the other Mistrust; to whom Christian said, Sirs, what's -the matter? You run the wrong way. Timorous answered, that they -were going to the City of Zion, and had got up that difficult -place; but, said he, the further we go, the more danger we meet -with; wherefore we turned, and are going back again.[62] - -Yes, said Mistrust, for just before us lie a couple of lions in -the way, whether sleeping or waking we know not, and we could not -think, if we came within reach, but they would presently pull us -in pieces. - -CHR. Then said Christian, You make me afraid, but whither shall I -fly to be safe? If I go back to mine own country, that is prepared -for fire and brimstone, and I shall certainly perish there. If I -can get to the Celestial City, I am sure to be in safety there. -I must venture. To go back is nothing but death; to go forward -is fear of death, and life everlasting beyond it. I will yet -go forward.[63] So Mistrust and Timorous ran down the hill, and -Christian went on his way. But, thinking again of what he heard -from the men, be felt in his bosom for his roll, that he might -read therein, and be comforted; but he felt, and found it not. -Then was Christian in great distress, and knew not what to do; for -he wanted that which used to relieve him, and that which should -have been his pass into the Celestial City. Here, therefore, he -began to be much perplexed, and knew not what to do.[64] At last, -he bethought himself, that he had slept in the arbour that is on -the side of the hill; and, falling down upon his knees, he asked -God's forgiveness for that his foolish act, and then went back to -look for his roll. But all the way he went back, who can sufficiently -set forth the sorrow of Christian's heart! Sometimes he sighed, -sometimes he wept, and oftentimes he chid himself for being so -foolish to fall asleep in that place, which was erected only for -a little refreshment for his weariness. Thus therefore he went -back, carefully looking on this side, and on that, all the way -as he went, if happily he might find his roll, that had been his -comfort so many times in his journey. He went thus, till he came -again within sight of the arbour where he sat and slept; but that -sight renewed his sorrow the more, by bringing again, even afresh, -his evil of sleeping into his mind (Rev. 2:5; 1 Thess. 5:7, 8). -Thus, therefore, he now went on bewailing his sinful sleep, saying, -"O wretched man that I am!" that I should sleep in the day time! -that I should sleep in the midst of difficulty! that I should -so indulge the flesh, as to use that rest for ease to my flesh, -which the Lord of the hill hath erected only for the relief of -the spirits of pilgrims![65] - -How many steps have I took in vain! Thus it happened to Israel, -for their sin; they were sent back again by the way of the Red -Sea; and I am made to tread those steps with sorrow, which I might -have trod with delight, had it not been for this sinful sleep. How -far might I have been on my way by this time! I am made to tread -those steps thrice over, which I needed not to have trod but once; -yea, now also I am like to be benighted, for the day is almost -spent. O that I had not slept! - -Now by this time be was come to the arbour again, where for a -while he sat down and wept; but at last, as Christian would have -it, looking sorrowfully down under the settle, there he espied -his roll; the which he, with trembling and haste, catched up, and -put it into his bosom. But who can tell how joyful this man was -when he had gotten his roll again! for this roll was the assurance -of his life and acceptance at the desired haven. Therefore he -laid it up in his bosom, gave thanks to God for directing his eye -to the place where it lay, and with joy and tears betook himself -again to his journey. But O how nimbly now did he go up the rest -of the hill! Yet, before be got up, the sun went down upon Christian; -and this made him again recall the vanity of his sleeping to his -remembrance; and thus he again began to condole with himself. -O thou sinful sleep! how, for thy sake am I like to be benighted -in my journey! I must walk without the sun; darkness must cover -the path of my feet; and I must hear the noise of the doleful -creatures, because of my sinful sleep (1 Thess. 5:6, 7). Now also -he remembered the story that Mistrust and Timorous told him of, -how they were frighted with the sight of the lions. Then said -Christian to himself again, These beasts range in the night for -their prey; and if they should meet with me in the dark, how should -I shift them? How should I escape being by them torn in pieces? -Thus he went on his way. But while he was thus bewailing his -unhappy miscarriage, he lift up his eyes, and behold there was a -very stately palace before him, the name of which was Beautiful; -and it stood just by the highway side.[66] - -So I saw in my dream, that he made haste and went forward, that if -possible he might get lodging there. Now before he had gone far, -be entered into a very narrow passage, which was about a furlong -off of the porter's lodge; and looking very narrowly before him -as he went, he espied two lions in the way.[67] Now, thought he, -I see the dangers that Mistrust and Timorous were driven back by. -(The lions were chained, but he saw not the chains). Then he was -afraid, and thought also himself to go back after them, for he -thought nothing but death was before him. But the porter at the -lodge, whose name is Watchful, perceiving that Christian made -a halt as if he would go back, cried unto him, saying, Is thy -strength so small? (Mark 13:34-37). Fear not the lions, for they -are chained, and are placed there for trial of faith where it is, -and for discovery of those that have none. Keep in the midst of -the path, and no hurt shall come unto thee. - -Then I saw that he went on, trembling for fear of the lions, but -taking good heed to the directions of the porter; he heard them -roar, but they did him no harm. Then he clapped his hands, and -went on till he came and stood before the gate, where the porter -was. Then said Christian to the porter, Sir, what house is this? -and may I lodge here tonight? The porter answered, This house was -built by the Lord of the hill, and He built it for the relief and -security of pilgrims. The porter also asked whence he was, and -whither he was going. - -CHR. I am come from the City of Destruction, and am going to Mount -Zion; but because the sun is now set, I desire, if I may, to lodge -here tonight. - -POR. What is your name? - -CHR. My name is now Christian, but my name at the first was -Graceless; I came of the race of Japheth, whom God will persuade -to dwell in the tents of Shem (Gen. 9:27). - -POR. But how doth it happen that you come so late? The sun is set. - -CHR. I had been here sooner, but that, "wretched man that I am!" -I slept in the arbour that stands on the hill side; nay, I had, -notwithstanding that, been here much sooner, but that, in my sleep, -I lost my evidence, and came without it to the brow of the hill; -and then feeling for it, and finding it not, I was forced, with -sorrow of heart, to go back to the place where I slept my sleep, -where I found it, and now I am come. - -POR. Well, I will call out one of the virgins of this place, who -will, if she likes your talk, bring you in to the rest of the -family, according to the rules of the house. So Watchful, the -porter, rang a bell, at the sound of which came out at the door -of the house, a grave and beautiful damsel, named Discretion, and -asked why she was called. - -The porter answered, This man is in a journey from the City of -Destruction to Mount Zion, but being weary and benighted, he asked -me if he might lodge here tonight; so I told him I would call for -thee, who, after discourse had with him, mayest do as seemeth thee -good, even according to the law of the house. - -Then she asked him whence he was, and whither he was going; and -he told her. She asked him also how he got into the way; and he -told her. Then she asked him what he had seen and met with in the -way; and he told her. And last she asked his name; so he said, It -is Christian, and I have so much the more a desire to lodge here -tonight, because, by what I perceive, this place was built by the -Lord of the hill, for the relief and security of pilgrims. So she -smiled, but the water stood in her eyes; and after a little pause, -she said, I will call forth two or three more of the family. So -she ran to the door, and called out Prudence, Piety, and Charity, -who, after a little more discourse with him, had him into the family; -and many of them meeting him at the threshold of the house, said, -"Come in, thou blessed of the Lord"; this house was built by the -Lord of the hill, on purpose to entertain such pilgrims in.[68] -Then he bowed his head, and followed them into the house. So when -he was come in and sat down, they gave him something to drink, -and consented together, that until supper was ready, some of them -should have some particular discourse with Christian, for the best -improvement of time; and they appointed Piety, and Prudence, and -Charity to discourse with him; and thus they began: - -PIETY. Come, good Christian, since we have been so loving to you, -to receive you into our house this night, let us, if perhaps we -may better ourselves thereby, talk with you of all things that -have happened to you in your pilgrimage. - -CHR. With a very good will, and I am glad that you are so well -disposed. - -PIETY. What moved you at first to betake yourself to a pilgrim's -life? - -CHR. I was driven out of my native country, by a dreadful sound -that was in mine ears; to wit, that unavoidable destruction did -attend me, if I abode in that country place where I was. - -PIETY. But how did it happen that you came out of your country -this way? - -CHR. It was as God would have it; for when I was under the fears -of destruction, I did not know whither to go; but by chance there -came a man, even to me, as I was trembling and weeping, whose name -is Evangelist, and he directed me to the wicket-gate, which else -I should never have found, and so set me into the way that hath -led me directly to this house. - -PIETY. But did you not come by the house of the Interpreter? - -CHR. Yes, and did see such things there, the remembrance of which -will stick by me as long as I live; especially three things, to -wit, how Christ, in despite of Satan, maintains His work of grace -in the heart; how the man had sinned himself quite out of hopes of -God's mercy; and also the dream of him that thought in his sleep -the day of judgment was come. - -PIETY. Why, did you hear him tell his dream? - -CHR. Yes, and a dreadful one it was. I thought it made my heart -ache as he was telling of it; but yet I am glad I heard it. - -PIETY. Was that all that you saw at the house of the Interpreter? - -CHR. No; he took me and had me where he showed me a stately palace, -and how the people were clad in gold that were in it; and how -there came a venturous man and cut his way through the armed men -that stood in the door to keep him out; and how he was bid to come -in, and win eternal glory. Methought those things did ravish my -heart! I would have staid at that good man's house a twelvemonth, -but that I knew I had further to go. - -PIETY. And what saw you else in the way? - -CHR. Saw! why, I went but a little further, and I saw one, as -I thought in my mind, hang bleeding upon the tree; and the very -sight of Him made my burden fall off my back (for I groaned under -a very heavy burden), but then it fell down from off me. It was -a strange thing to me, for I never saw such a thing before; yea, -and while I stood looking up, for then I could not forbear looking, -three Shining Ones came to me. One of them testified that my sins -were forgiven me; another stripped me of my rags, and gave me this -broidered coat which you see; and the third set the mark which you -see in my forehead, and gave me this sealed roll. (And with that -he plucked it out of his bosom). - -PIETY. But you saw more than this, did you not? - -CHR. The things that I have told you were the best, yet some -other matters I saw, as, namely, I saw three men, Simple, Sloth, -and Presumption, lie asleep a little out of the way, as I came, -with irons upon their heels; but do you think I could awake them? -I also saw Formality and Hypocrisy come tumbling over the wall, to -go, as they pretended, to Zion, but they were quickly lost, even -as I myself did tell them; but they would not believe. But above -all, I found it hard work to get up this hill, and as hard to come -by the lions' mouths; and truly if it had not been for the good -man, the porter that stands at the gate, I do not know but that -after all I might have gone back again; but now, I thank God I am -here, and I thank you for receiving of me. - -Then Prudence thought good to ask him a few questions, and desired -his answer to them. - -PRUD. Do you not think sometimes of the country from whence you -came? - -CHR. Yes, but with much shame and detestation: "truly if I had been -mindful of that country from whence I came out, I might have had -opportunity to have returned; but now I desire a better country, -that is, an heavenly" (Heb. 11:15, 16). - -PRUD. Do you not yet bear away with you some of the things that -then you were conversant withal? - -CHR. Yes, but greatly against my will; especially my inward and -carnal cogitations, with which all my countrymen, as well as -myself, were delighted; but now all those things are my grief; and -might I but choose mine own things, I would choose never to think -of those things more; but when I would be doing of that which is -best, that which is worst is with me (Rom. 7). - -PRUD. Do you not find sometimes, as if those things were vanquished, -which at other times are your perplexity? - -CHR. Yes, but that is but seldom; but they are to me golden hours, -in which such things happen to me.[69] - -PRUD. Can you remember by what means you find your annoyances, at -times, as if they were vanquished? - -CHR. Yes; when I think what I saw at the cross, that will do it; -and when I look upon my broidered coat, that will do it; also -when I look into the roll that I carry in my bosom, that will do -it; and when my thoughts wax warm about whither I am going, that -will do it.[70] - -PRUD. And what is it that makes you so desirous to go to Mount -Zion? - -CHR. Why, there I hope to see Him alive that did hang dead on the -cross; and there I hope to be rid of all those things that to this -day are in me an annoyance to me; there, they say, there is no -death; and there I shall dwell with such company as I like best -(Isa. 25:8; Rev. 21:4). For, to tell you truth, I love Him, because -I was by Him eased of my burden; and I am weary of my inward -sickness. I would fain be where I shall die no more, and with the -company that shall continually cry, "Holy, holy, holy." - -Then said Charity to Christian, Have you a family? Are you a -married man? - -CHR. I have a wife and four small children.[71] - -CHAR. And why did you not bring them along with you? - -CHR. Then Christian wept, and said, O how willingly would I have -done it! but they were all of them utterly averse to my going on -pilgrimage. - -CHAR. But you should have talked to them, and have endeavoured to -have shown them the danger of being behind. - -CHR. So I did; and told them also what God had shown to me of the -destruction of our city; "but I seemed to them as one that mocked," -and they believed me not (Gen. 19:14). - -CHAR. And did you pray to God that He would bless your counsel to -them? - -CHR. Yes, and that with much affection; for you must think that -my wife and poor children were very dear unto me. - -CHAR. But did you tell them of your own sorrow, and fear of -destruction? for I suppose that destruction was visible enough to -you. - -CHR. Yes, over, and over, and over. They might also see my fears -in my countenance, in my tears, and also in my trembling under -the apprehension of the judgment that did hang over our heads; -but all was not sufficient to prevail with them to come with me. - -CHAR. But what could they say for themselves, why they came not? - -CHR. Why, my wife was afraid of losing this world, and my children -were given to the foolish delights of youth; so what by one thing, -and what by another, they left me to wander in this manner alone. - -CHAR. But did you not, with your vain life, damp all that you by -words used by way of persuasion to bring them away with you?[72] - -CHR. Indeed, I cannot commend my life; for I am conscious to -myself of many failings therein; I know also, that a man by his -conversation may soon overthrow, what by argument or persuasion -he doth labour to fasten upon others for their good. Yet this I -can say, I was very wary of giving them occasion, by any unseemly -action, to make them averse to going on pilgrimage.[73] Yea, for -this very thing, they would tell me I was too precise, and that -I denied myself of things, for their sakes, in which they saw -no evil. Nay, I think I may say, that if what they saw in me did -hinder them, it was my great tenderness in sinning against God, -or of doing any wrong to my neighbour. - -CHAR. Indeed Cain hated his brother, "because his own works were -evil, and his brother's righteous" (1 John 3:12); and if thy wife -and children have been offended with thee for this, they thereby -show themselves to be implacable to good, and "thou hast delivered -thy soul from their blood" (Ezek. 3:19). - -Now I saw in my dream, that thus they sat talking together until -supper was ready.[74] So when they had made ready, they sat down -to meat. Now the table was furnished "with fat things, and with -wine that was well refined": and all their talk at the table was -about the Lord of the hill; as, namely, about what He had done, and -wherefore He did what He did, and why He had builded that house. -And by what they said, I perceived that He had been a great warrior, -and had fought with and slain "him that had the power of death," -but not without great danger to Himself, which made me love Him -the more[75] (Heb. 2:14, 15). - -For, as they said, and as I believe (said Christian), He did it -with the loss of much blood; but that which put glory of grace into -all He did, was, that He did it out of pure love to His country. -And besides, there were some of them of the household that said -they had been and spoke with Him since He did die on the cross; -and they have attested that they had it from His own lips, that -He is such a lover of poor pilgrims, that the like is not to be -found from the east to the west. - -They, moreover, gave an instance of what they affirmed, and that -was, He had stripped Himself of His glory, that He might do this -for the poor; and that they heard Him say and affirm, "that He -would not dwell in the mountain of Zion alone." They said, moreover, -that He had made many pilgrims princes, though by nature they were -beggars born, and their original had been the dunghill (1 Sam. -2:8; Psa. 113:7). - -Thus they discoursed together till late at night; and after they -had committed themselves to their Lord for protection, they betook -themselves to rest: the Pilgrim they laid in a large upper chamber, -whose window opened toward the sun-rising; the name of the chamber -was Peace;[76] where he slept till break of day, and then he awoke -and sang[77]- - -Where am I now? Is this the love and care Of Jesus for the men -that pilgrims are? Thus to provide! that I should be forgiven! -And dwell already the next door to Heaven! - -So, in the morning, they all got up; and after some more discourse, -they told him that he should not depart till they had shown him -the rarities of that place. And first, they had him into the study, -where they showed him records of the greatest antiquity; in which, -as I remember my dream, they showed him first the pedigree of the -Lord of the hill, that He was the Son of the Ancient of Days, and -came by that eternal generation. Here also was more fully recorded -the acts that He had done, and the names of many hundreds that -He had taken into His service; and how He had placed them in such -habitations, that could neither by length of days, nor decays of -nature, be dissolved. - -Then they read to him some of the worthy acts that some of His -servants had done: as, how they had "subdued kingdoms, wrought -righteousness, obtained promises, stopped the mouths of lions, -quenched the violence of fire, escaped the edge of the sword, out -of weakness were made strong, waxed valiant in fight, and turned -to flight the armies of the aliens" (Heb. 11:33, 34). - -They then read again in another part of the records of the house, -where it was showed how willing their Lord was to receive into His -favour any, even any, though they in time past had offered great -affronts to His person and proceedings. Here also were several -other histories of many other famous things, of all which Christian -had a view; as of things both ancient and modern; together with -prophecies and predictions of things that have their certain -accomplishment, both to the dread and amazement of enemies, and -the comfort and solace of pilgrims. - -The next day they took him and had him into the armoury, where they -showed him all manner of furniture, which their Lord had provided -for pilgrims, as sword, shield, helmet, breastplate, all-prayer, -and shoes that would not wear out.[78] And there was here enough -of this to harness out as many men, for the service of their Lord, -as there be stars in the Heaven for multitude.[79] - -They also showed him some of the engines with which some of his -servants had done wonderful things. They showed him Moses' rod; -the hammer and nail with which Jael slew Sisera; the pitchers, -trumpets, and lamps too, with which Gibeon put to flight the armies -of Midian. Then they showed him the ox's goad wherewith Shamgar -slew 600 men. They showed him, also, the jaw-bone with which Samson -did such mighty feats. They showed him, moreover, the sling and -stone with which David slew Goliath of Gath; and the sword, also, -with which their Lord will kill the Man of Sin, in the day that -he shall rise up to the prey. They showed him, besides, many -excellent things, with which Christian was much delighted. This -done, they went to their rest again.[80] - -Then I saw in my dream, that, on the morrow, he got up to go -forward; but they desired him to stay till the next day also; -and then, said they, we will, if the day be clear, show you the -Delectable Mountains,[81] which, they said, would yet further add -to his comfort, because they were nearer the desired haven than -the place where at present he was; so he consented and staid. When -the morning was up, they had him to the top of the house, and bid -him look south; so he did; and, behold, at a great distance, he -saw a most pleasant mountainous country, beautified with woods, -vineyards, fruits of all sorts, flowers also, with springs and -fountains, very delectable to behold (Isa. 33:16, 17). Then he -asked the name of the country. They said it was Immanuel's Land; -and it is as common, said they, as this hill is, to and for all -the pilgrims. And when thou comest there, from thence, said they, -thou mayest see to the gate of the Celestial City, as the shepherds -that live there will make appear. - -Now, he bethought himself of setting forward, and they were willing -he should, But first, said they, let us go again into the armoury. -So they did; and when they came there, they harnessed him from -head to foot with what was of proof, lest, perhaps, he should meet -with assaults in the way. He being, therefore, thus accoutred, -walketh out with his friends to the gate, and there he asked the -porter if he saw any pilgrims pass by. Then the porter answered, -Yes. - -CHR. Pray, did you know him? said he. - -POR. I asked his name, and he told me it was Faithful. - -CHR. O, said Christian, I know him; he is my townsman, my near -neighbour; he comes from the place where I was born. How far do -you think he may be before? - -POR. He is got by this time below the hill. - -CHR. Well, said Christian, good Porter, the Lord be with thee, -and add to all thy blessings much increase, for the kindness that -thou hast showed to me. - -Then he began to go forward; but Discretion, Piety, Charity, and -Prudence, would accompany him down to the foot of the hill. So -they went on together, reiterating their former discourses, till -they came to go down the hill. Then, said Christian, as it was -difficult coming up, so, so far as I can see, it is dangerous -going down. Yes, said Prudence, so it is, for it is a hard matter -for a man to go down into the Valley of Humiliation, as thou art -now, and to catch no slip by the way; therefore, said they, are -we come out to accompany thee down the hill. So he began to go -down, but very warily; yet he caught a slip or two.[82] Then I -saw in my dream that these good companions, when Christian was -gone to the bottom of the hill, gave him a loaf of bread, a bottle -of wine, and a cluster of raisins; and then he went on his way. - -But now, in this Valley of Humiliation, poor Christian was hard -put to it; for he had gone but a little way, before he espied a -foul fiend coming over the field to meet him; his name is Apollyon. -Then did Christian begin to be afraid, and to cast in his mind -whether to go back or to stand his ground. But he considered again -that he had no armour for his back; and, therefore, thought that -to turn the back to him might give him the greater advantage, with -ease to pierce him with his darts.[83] Therefore he resolved to -venture and stand his ground; for, thought he, had I no more in -mine eye than the saving of my life, it would be the best way to -stand. - -So he went on, and Apollyon met him. Now the monster was hideous -to behold; he was clothed with scales, like a fish (and they are -his pride), he had wings like a dragon, feet like a bear, and out -of his belly came fire and smoke, and his mouth was as the mouth -of a lion.[84] When he was come up to Christian, he beheld him with -a disdainful countenance, and thus began to question with him. - -APOL. Whence come you? and whither are you bound? - -CHR. I am come from the City of Destruction, which is the place -of all evil, and am going to the City of Zion. - -APOL. By this I perceive thou art one of my subjects, for all -that country is mine, and I am the prince and god of it. How is -it, then, that thou hast run away from thy king? Were it not that -I hope thou mayest do me more service, I would strike thee now, -at one blow, to the ground. - -CHR. I was born, indeed, in your dominions, but your service was -hard, and your wages such as a man could not live on, "for the -wages of sin is death" (Rom. 6:23); therefore, when I was come -to years, I did as other considerate persons do, look out, if, -perhaps, I might mend myself. - -APOL. There is no prince that will thus lightly lose his subjects,[85] -neither will I as yet lose thee; but since thou complainest of thy -service and wages, be content to go back; what our country will -afford, I do here promise to give thee. - -CHR. But I have let myself to another, even to the King of princes; -and how can I, with fairness, go back with thee? - -APOL. Thou hast done in this according to the proverb, "Changed a -bad for a worse"; but it is ordinary for those that have professed -themselves His servants, after a while to give Him the slip, and -return again to me. Do thou so too, and all shall be well. - -CHR. I have given Him my faith, and sworn my allegiance to Him; -how, then, can I go back from this, and not be hanged as a traitor? - -APOL. Thou didst the same to me, and yet I am willing to pass by -all, if now thou wilt yet turn again and go back. - -CHR. What I promised thee was in my nonage;[86] and, besides, I -count the Prince under whose banner now I stand is able to absolve -me; yea, and to pardon also what I did as to my compliance with -thee; and besides, O thou destroying Apollyon! to speak truth, -I like His service, His wages, His servants, His government, His -company, and country, better than thine; and, therefore, leave off -to persuade me further; I am His servant, and I will follow Him. - -APOL. Consider again, when thou art in cool blood, what thou art -like to meet with in the way that thou goest. Thou knowest that, -for the most part, His servants come to an ill end, because they -are transgressors against me and my ways. How many of them have -been put to shameful deaths! and, besides, thou countest His service -better than mine, whereas He never came yet from the place where -He is to deliver any that served Him out of their hands; but as -for me, how many times, as all the world very well knows, have I -delivered, either by power or fraud, those that have faithfully -served me, from Him and His, though taken by them; and so I will -deliver thee. - -CHR. His forbearing at present to deliver them is on purpose to -try their love, whether they will cleave to Him to the end; and -as for the ill end thou sayest they come to, that is most glorious -in their account; for, for present deliverance, they do not much -expect it, for they stay for their glory, and then they shall have -it, when their Prince comes in His and the glory of the angels. - -APOL. Thou hast already been unfaithful in thy service to Him; -and how dost thou think to receive wages of Him? - -CHR. Wherein, O Apollyon! have I been unfaithful to Him? - -APOL. Thou didst faint at first setting out, when thou wast almost -choked in the Gulf of Despond; thou didst attempt wrong ways to -be rid of thy burden, whereas against thou shouldest have stayed -till thy Prince had taken it off; thou didst sinfully sleep, and -lose thy choice thing; thou wast, also, almost persuaded to go back, -at the sight of the lions; and when thou talkest of thy journey, -and of what thou hast heard and seen, thou art inwardly desirous -of vain-glory in all that thou sayest or doest.[87] - -CHR. All this is true, and much more which thou has left out; -but the Prince, whom I serve and honour, is merciful, and ready -to forgive; but, besides, these infirmities possessed me in thy -country, for there I sucked them in; and I have groaned under -them, been sorry for them, and have obtained pardon of my Prince.[88] - -APOL. Then Apollyon broke out into a grievous rage, saying, I am -an enemy to this Prince; I hate His person, His laws, and people; -I am come out on purpose to withstand thee. - -CHR. Apollyon, beware what you do; for I am in the king's highway, -the way of holiness; therefore take heed to yourself. - -APOL. Then Apollyon straddled quite over the whole breadth of the -way, and said, I am void of fear in this matter: prepare thyself -to die; for I swear by my infernal den, that thou shalt go no -further; here will I spill thy soul. - -And with that he threw a flaming dart at his breast;[89] but -Christian had a shield in his hand, with which he caught it, and -so prevented the danger of that. - -Then did Christian draw; for he saw it was time to bestir him: and -Apollyon as fast made at him, throwing darts as thick as hail; by -the which, notwithstanding all that Christian could do to avoid -it, Apollyon wounded him in his head, his hand, and foot. This -made Christian give a little back; Apollyon, therefore, followed -his work amain, and Christian again took courage, and resisted -as manfully as he could. This sore combat lasted for above half -a day, even till Christian was almost quite spent; for you must -know, that Christian, by reason of his wounds, must needs grow -weaker and weaker. - -Then Apollyon, espying his opportunity, began to gather up close -to Christian, and wrestling with him, gave him a dreadful fall; -and with that, Christian's sword flew out of his hand. Then said -Apollyon, I am sure of thee now.[90] And with that he had almost -pressed him to death; so that Christian began to despair of life: -but as God would have it, while Apollyon was fetching of his last -blow, thereby to make a full end of this good man, Christian nimbly -stretched out his hand for his sword, and caught it, saying, -"Rejoice not against me, O mine enemy: when I fall, I shall arise" -(Micah. 7:8); and with that gave him a deadly thrust, which made -him give back, as one that had received his mortal wound. Christian -perceiving that, made at him again, saying, "Nay, in all these -things we are more than conquerors, through Him that loved us" -(Rom. 8:37). And with that Apollyon spread forth his dragon's -wings, and sped him away, that Christian for a season[91] saw him -no more[92] (James 4:7). - -In this combat no man can imagine, unless he had seen and heard as -I did, what yelling and hideous roaring Apollyon made all the time -of the fight-he spake like a dragon; and, on the other side, what -sighs and groans burst from Christian's heart. I never saw him all -the while give so much as one pleasant look, till he perceived he -had wounded Apollyon with his two-edged sword; then, indeed, he -did smile, and look upward; but it was the most dreadful sight -that ever I saw.[93] - -So when the battle was over, Christian said, "I will here give -thanks to Him that delivered me out of the mouth of the lion, to -Him that did help me against Apollyon." And so he did, saying- - -Great Beelzebub, the captain of this fiend, Design'd my ruin; -therefore to this end He sent him harness'd out; and he with rage, -That hellish was, did fiercely me engage. But blessed Michael helped -me, and I, By dint of sword, did quickly make him fly. Therefore -to him let me give lasting praise, And thank and bless his holy -name always. - -Then there came to him a hand, with some of the leaves of the tree -of life, the which Christian took, and applied to the wounds that -he had received in the battle, and was healed immediately.[94] -He also sat down in that place to eat bread, and to drink of the -bottle that was given him a little before; so being refreshed, -he addressed himself to his journey, with his sword drawn in his -hand; for he said, I know not but some other enemy may be at hand. -But he met with no other affront from Apollyon quite through this -valley. - -Now, at the end of this valley, was another, The Valley of the -Shadow of Death. and Christian must needs go through it, because -the way to the Celestial City lay through the midst of it. Now -this valley is a very solitary place. The prophet Jeremiah thus -describes it: "A wilderness, a land of deserts, and of pits, a -land of drought, and of the shadow of death, a land that no man" -(but a Christian) "passed through, and where no man dwelt" (Jer. -2:6). - -Now here Christian was worse put to it than in his fight with -Apollyon; as by the sequel you shall see.[95] - -I saw then in my dream, that when Christian was got to the borders -of the Shadow of Death, there met him two men, children of them -that brought up an evil report of the good land (Num. 13), making -haste to go back; to whom Christian spake as follows- - -CHR. Whither are you going? - -MEN. They said, Back! back! and we would have you to do so too, -if either life or peace is prized by you. - -CHR. Why? what's the matter? said Christian. - -MEN. Matter! said they; we were going that way as you are going, -and went as far as we durst; and indeed we were almost past coming -back; for had we gone a little further, we had not been here to -bring the news to thee. - -CHR. But what have you met with? said Christian. - -MEN. Why, we were almost in the Valley of the Shadow of Death; but -that, by good hap, we looked before us, and saw the danger before -we came to it (Psa. 44:19; 107:10). - -CHR. But what have you seen? said Christian. - -MEN. Seen! Why, the valley itself, which is as dark as pitch; we -also saw there the hobgoblins, satyrs, and dragons of the pit; we -heard also in that Valley a continual howling and yelling, as of -a people under unutterable misery, who there sat bound in affliction -and irons; and over that Valley hangs the discouraging clouds of -confusion. Death also doth always spread his wings over it. In a -word, it is every whit dreadful, being utterly without order (Job -3:5; 10:26). - -CHR. Then said Christian, I perceive not yet, by what you have -said, but that this is my way to the desired haven[96] (Jer. 2:6). - -MEN. Be it thy way; we will not choose it for ours. So they parted, -and Christian went on his way, but still with his sword drawn in -his hand; for fear lest he should be assaulted. - -I saw then in my dream so far as this valley reached, there was -on the right hand a very deep ditch: that ditch is it into which -the blind have led the blind in all ages, and have both there -miserably perished[97] (Psa. 69:14, 15). Again, behold, on the -left hand, there was a very dangerous quag, into which, if even -a good man falls, he can find no bottom for his foot to stand on. -Into that quag king David once did fall, and had no doubt therein -been smothered, had not HE that is able plucked him out. - -The pathway was here also exceeding narrow, and therefore good -Christian was the more put to it; for when he sought, in the dark, -to shun the ditch on the one hand, he was ready to tip over into -the mire on the other; also when he sought to escape the mire, -without great carefulness he would be ready to fall into the ditch. -Thus he went on, and I heard him here sigh bitterly; for besides -the dangers mentioned above, the pathway was here so dark, that -ofttimes, when he lift up his foot to set forward, he knew not -where, or upon what he should set it next. - -About the midst of this valley, I perceived the mouth of hell to -be, and it stood also hard by the way-side. Now, thought Christian, -what shall I do? And ever and anon the flame and smoke would come -out in such abundance, with sparks and hideous noises (things that -cared not for Christian's sword, as did Apollyon before), that -he was forced to put up his sword, and betake himself to another -weapon, called All-prayer (Eph. 4:18). So he cried in my hearing, -"O Lord, I beseech Thee, deliver my soul!" (Psa. 116:4). Thus -he went on a great while, yet still the flames would be reaching -towards him.[98] Also be heard doleful voices, and rushings to and -fro, so that sometimes he thought he should be torn in pieces, or -trodden down like mire in the streets. This frightful sight was -seen, and these dreadful noises were heard by him for several miles -together. And, coming to a place, where be thought he heard a -company of fiends coming forward to meet him, he stopped and began -to muse what he had best to do. Sometimes he had half a thought -to go back; then again he thought he might be half way through -the valley; he remembered also how be had already vanquished many -a danger, and that the danger of going back might be much more -than for to go forward; so he resolved to go on. Yet the fiends -seemed to come nearer and nearer; but when they were come even -almost at him, he cried out with a most vehement voice, "I will -walk in the strength of the Lord God"; so they gave back, and came -no further. - -One thing I would not let slip; I took notice that now poor -Christian was so confounded, that he did not know his own voice; -and thus I perceived it. Just when he was come over against the -mouth of the burning pit, one of the wicked ones got behind him, -and stept up softly to him, and, whisperingly, suggested many -grievous blasphemies to him, which he verily thought had proceeded -from his own mind. This put Christian more to it than anything -that he met with before; even to think that he should now blaspheme -Him that he loved so much before; yet, if he could have helped it, -he would not have done it; but he had not the discretion either -to stop his ears, or to know from whence these blasphemies came.[99] - -When Christian had traveled in this disconsolate condition some -considerable time, he thought he heard the voice of a man, as -going before him, saying, "Though I walk through the valley of -the shadow of death, I will fear no evil; for Thou art with me" -(Psa. 23:4).[100] - -Then he was glad, and that for these reasons: - -First, Because he gathered from thence, that some who feared God, -were in this valley as well as himself. - -Secondly, For that he perceived God was with them, though in that -dark and dismal state; and why not, thought he, with me? though, -by reason of the impediment that attends this place, I cannot -perceive it (Job. 9:11). - -Thirdly, For that he hoped, could he overtake them, to have company -by and by. So he went on, and called to him that was before; but -he knew not what to answer; for that he also thought himself to be -alone. And by and by the day broke; then said Christian, He hath -turned "the shadow of death into the morning" (Amos 5:8).[101] - -Now morning being come, he looked back, not out of desire to -return, but to see, by the light of the day, what hazards he had -gone through in the dark. So he saw more perfectly the ditch that -was on the one hand, and the quag that was on the other; also -how narrow the way was which led betwixt them both; also now he -saw the hobgoblins, and satyrs, and dragons of the pit, but all -afar off (for after break of day, they came not nigh); yet they -were discovered to him, according to that which is written, "He -discovereth deep things out of darkness, and bringeth out to light -the shadow of death" (Job 12:22). - -Now was Christian much affected with his deliverance from all the -dangers of his solitary way; which dangers, though he feared them -more before, yet he saw them more clearly now, because the light -of the day made them conspicuous to him. And about this time the -sun was rising, and this was another mercy to Christian; for you -must note, that though the first part of the Valley of the Shadow -of Death was dangerous, yet this second part which he was yet to -go, was, if possible, far more dangerous:[102] for from the place -where he now stood, even to the end of the valley, the way was -all along set so full of snares, traps, gins, and nets here, and -so full of pits, pitfalls, deep holes, and shelvings down there, -that had it now been dark, as it were when he came the first part -of the way, had he had a thousand souls, they had in reason been -cast away;[103] but, as I said, just now the sun was rising. Then -said he, "His candle shineth upon my head, and by His light I walk -through darkness" (Job 29:3). - -In this light, therefore, he came to the end of the valley. Now I -saw in my dream, that at the end of this valley lay blood, bones, -ashes, and mangled bodies of men, even of pilgrims that had gone -this way formerly; and while I was musing what should be the -reason, I espied a little before me a cave, where two giants, POPE -and PAGAN, dwelt in old time; by whose power and tyranny the men -whose bones, blood, ashes, &c., lay there, were cruelly put to -death.[104] But by this place Christian went without much danger, -whereat I somewhat wondered; but I have learnt since, that PAGAN -has been dead many a day; and as for the other, though he be yet -alive, he is, by reason of age, and also of the many shrewd brushes -that he met with in his younger days, grown so crazy and stiff in -his joints, that he can now do little more than sit in his cave's -mouth, grinning at pilgrims as they go by, and biting his nails -because he cannot come at them.[105] - -So I saw that Christian went on his way; yet, at the sight of the -Old Man that sat in the mouth of the cave, he could not tell what -to think, especially because he spake to him, though he could not -go after him; saying, "You will never mend, till more of you be -burned." But he held his peace, and set a good face on it, and so -went by and catched no hurt.[106] Then sang Christian, - -O world of wonders! (I can say no less) That I should be preserv'd -in that distress That I have met with here! O blessed be That -hand that from it hath deliver'd me! Dangers in darkness, devils, -hell, and sin, Did compass me, while I this vale was in: Yea, -snares and pits, and traps, and nets, did lie My path about, that -worthless, silly I Might have been catch'd, entangled, and cast -down; But since I live, let JESUS wear the crown. - -Now, as Christian went on his way, he came to a little ascent, -which was cast up on purpose, that pilgrims might see before them. -Up there, therefore, Christian went; and looking forward, he saw -Faithful before him, upon his journey. Then said Christian aloud, -"Ho! ho! Soho! stay, and I will be your companion."[107] At that, -Faithful looked behind him; to whom Christian cried again, "Stay, -stay, till I come up to you." But Faithful answered, "No, I am -upon my life, and the avenger of blood is behind me." - -At this, Christian was somewhat moved, and putting to all his strength, -he quickly takes got up with Faithful, and did also overrun him; -so the last was first. Then did Christian vain-gloriously smile, -because he had gotten the start of his brother;[108] but not -taking good heed to his feet, he suddenly stumbled and fell, and -could not rise again, until Faithful came up to help him. - -Then I saw in my dream, they went very lovingly on together, and -had sweet discourse of all things that had happened to them in -their pilgrimage; and thus Christian began. - -CHR. My honoured and well-beloved brother, Faithful, I am glad that -I have overtaken you; and that God has so tempered our spirits, -that we can walk as companions in this so pleasant a path. - -FAITH. I had thought, dear friend, to have had your company quite -from our town; but you did get the start of me, wherefore I was -forced to come thus much of the way alone. - -CHR. How long did you stay in the City of Destruction, before you -set out after me on your pilgrimage - -FAITH. Till I could stay no longer; for there was great talk -presently after you were gone out, that our city would, in short -time, with fire from Heaven, be burned down to the ground. - -CHR. What! did your neighbours talk so? - -FAITH. Yes, it was for a while in everybody's mouth. - -CHR. What! and did no more of them but you come out to escape the -danger? - -FAITH. Though there were, as I said, a great talk thereabout, yet -I do not think they did firmly believe it. For in the heat of the -discourse, I heard some of them deridingly speak of you, and of -your desperate journey (for so they called this your pilgrimage), -but I did believe, and do still, that the end of our city will be -with fire and brimstone from above; and therefore I have made my -escape. - -CHR. Did you hear no talk of neighbour Pliable? - -FAITH. Yes, Christian, I heard that he followed you till he came -at the Slough of Despond, where, as some said, he fell in; but he -would not be known to have so done; but I am sure he was soundly -bedabbled with that kind of dirt. - -CHR. And what said the neighbours to him? - -FAITH. He hath, since his going back, been had greatly in derision, -and that among all sorts of people; some do mock and despise him; -and scarce will any set him on work. He is now seven times worse -than if he had never gone out of the City.[109] - -CHR. But why should they be so set against him, since they also -despise the way that he forsook? - -FAITH. O! they say, Hang him, he is a turn-coat; he was not true -to his profession. I think God has stirred up even his enemies -to hiss at him, and make him a proverb, because he hath forsaken -the way (Jer. 29:18, 19). - -CHR. Had you no talk with him before you came out? - -FAITH. I met him once in the streets, but be leered away on the -other side, as one ashamed of what he had done; so I spake not to -him. - -CHR. Well, at my first setting out, I had hopes of that man; but -now I fear he will perish in the overthrow of the city; For it is -happened to him according to the true proverb, "The dog is turned -to his own vomit again; and the sow that was washed, to her -wallowing in the mire" (2 Peter 2:22). - -FAITH. These are my fears of him too; but who can hinder that -which will be? - -CHR. Well, neighbour Faithful, said Christian, let us leave him, -and talk of things that more immediately concern ourselves. Tell -me now, what you have met with in the way as you came; for I know -you have met with some things, or else it may be writ for a wonder. - -FAITH. I escaped the Slough that I perceived you fell into, and -got up to the gate without that danger; only I met with one whose -name was Wanton, who had like to have done me a mischief. - -CHR. It was well you escaped her net; Joseph was hard put to it by -her, and he escaped her as you did; but it had like to have cost -him his life (Gen. 39:11-13). But what did she do to you? - -FAITH. You cannot think, but that you know something, what a -flattering tongue she had; she lay at me hard to turn aside with -her, promising me all manner of content. - -CHR. Nay, she did not promise you the content of a good conscience. - -FAITH. You know what I mean; all carnal and fleshly content. - -CHR. Thank God you have escaped her; "the abhorred of the Lord -shall fall into her ditch" (Pro. 22:14). - -FAITH. Nay, I know not whether I did wholly escape her or no. - -CHR. Why, I trow[110] you did not consent to her desires? - -FAITH. No, not to defile myself; for I remembered an old writing -that I had seen, which said, "Her steps take hold on hell" (Prov. -5:5). So I shut mine eyes, because I would not be bewitched with -her looks (Job 31:1). Then she railed on me, and I went my way.[111] - -CHR. Did you meet with no other assault as you came? - -FAITH. When I came to the foot of the hill called Difficulty, -I met with a very aged man, who asked me what I was, and whither -bound. I told him that I am a pilgrim, going to the Celestial -City. Then said the old man, Thou lookest like an honest fellow; -wilt thou be content to dwell with me for the wages that I shall -give thee? Then I asked him his name, and where he dwelt. He said -his name was Adam the First, and that he dwelt in the town of -Deceit (Eph. 4:22). I asked him then, what was his work, and what -the wages that he would give. He told me, that his work was many -delights; and his wages, that I should be his heir at last. -I further asked him, what house he kept, and what other servants -he had. So he told me, that his house was maintained with all the -dainties in the world; and that his servants were those of his -own begetting. Then I asked if he had any children. He said that -he had but three daughters; the Lust of the Flesh, the Lust of the -Eyes, and the Pride of Life, and that I should marry them all[112] -if I would (1 John 2:16). Then I asked how long time he would -have me live with him? And he told me, As long as he lived himself. - -CHR. Well, and what conclusion came the old man and you to, at -last? - -FAITH. Why, at first, I found myself somewhat inclinable to go -with the man, for I thought he spake very fair; but looking in -his forehead, as I talked with him, I saw there written, "Put off -the old man with his deeds." - -CHR. And how then? - -FAITH. Then it came burning hot into my mind, whatever he said, -and however he flattered, when he got me home to his house, he -would sell me for a slave.[113] So I bid him forbear to talk, for -I would not come near the door of his house. Then he reviled me, -and told me, that he would send such a one after me, that should -make my way bitter to my soul. So I turned to go away from him; -but just as I turned myself to go thence, I felt him take hold of -my flesh, and give me such a deadly twitch back, that I thought -he had pulled part of me after himself. This made me cry, "O -wretched man!" (Rom. 7:24). So I went on my way up the hill. - -Now when I had got about half way up, I looked behind, and saw one -coming after me, swift as the wind; so he overtook me just about -the place where the settle stands. - -CHR. Just there, said Christian, did I sit down to rest me; but -being overcome with sleep, I there lost this roll out of my bosom - -FAITH. But, good brother, hear me out. So soon as the man overtook -me, he was but a word and a blow, for down he knocked me, and laid -me for dead.[114] But when I was a little come to myself again, I -asked him wherefore he served me so. He said, because of my secret -inclining to Adam the First: and with that he struck me another -deadly blow on the breast, and beat me down backward; so I lay -at his foot as dead as before. So, when I came to myself again, -I cried him mercy; but he said, I know not how to show mercy; and -with that knocked me down again.[115] He had doubtless made an -end of me, but that One came by, and bid him forbear. - -CHR. Who was that that bid him forbear. - -FAITH. I did not know Him at first, but as He went by, I perceived -the holes in His hands, and in His side; then I concluded that He -was our Lord. So I went up the hill. - -CHR. That man that overtook you was Moses. He spareth none, neither -knoweth he how to show mercy to those that transgress his law. - -FAITH. I know it very well; it was not the first time that he has -met with me. It was he that came to me when I dwelt securely at -home, and that told me he would burn my house over my head, if I -stayed there. - -CHR. But did you not see the house that stood there on the top of -the hill, on the side of which Moses met you? - -FAITH. Yes, and the lions too, before I came at it; but for the -lions, I think they were asleep; for it was about noon; and because -I had so much of the day before me, I passed by the porter, and -came down the hill. - -CHR. He told me indeed, that he saw you go by, but I wish you -had called at the house, for they would have showed you so many -rarities, that you would scarce have forgot them to the day of -your death. But pray tell me, Did you meet nobody in the Valley -of Humility? - -FAITH. Yes, I met with one Discontent, who would willingly have -persuaded me to go back again with him; his reason was, for that -the valley was altogether without honour. He told me, moreover, -that there to go was the way to disobey all my friends, as Pride, -Arrogancy, Self-conceit, Worldly-glory, with others, who, he knew, -as he said, would be very much offended, if I made such a fool of -myself as to wade through this valley. - -CHR. Well, and how did you answer him? - -FAITH. I told him that although all these that he named might -claim kindred of me, and that rightly, for indeed they were my -relations according to the flesh, yet since I became a pilgrim, -they have disowned me, as I also have rejected them; and therefore -they were to me now no more than if they had never been of my -lineage. - -I told him, moreover, that as to this valley he had quite misrepresented -the thing; "for before honour is humility; and a haughty spirit -before a fall." Therefore, said I, I had rather go through this -valley to the honour that was so accounted by the wisest, than -choose that which he esteemed most worthy our affections. - -CHR. Met you with nothing else in that valley? - -FAITH. Yes, I met with Shame; but of all the men that I met with -in my pilgrimage, he, I think, bears the wrong name. The others -would be said nay, after a little argumentation, and somewhat -else; but this bold-faced Shame would never have done.[116] - -CHR. Why, what did he say to you? - -FAITH. What! why, he objected against religion itself; he said it -was a pitiful, low, sneaking business for a man to mind religion; -he said that a tender conscience was an unmanly thing; and that -for a man to watch over his words and ways, so as to tie up himself -from that hectoring liberty, that the brave spirits of the times -accustom themselves unto, would make him the ridicule of the times. -He objected also, that but few of the mighty, rich, or wise, were -ever of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any of -them neither (John 7:48), before they were persuaded to be fools, -and to be of a voluntary fondness, to venture the loss of all, for -nobody knows what. He moreover objected the base and low estate -and condition of those that were chiefly the pilgrims, of the -times in which they lived; also their ignorance, and want of -understanding in all natural science. Yea, he did hold me to -it at that rate also, about a great many more things than here I -relate; as, that it was a shame to sit whining and mourning under -a sermon, and a shame to come sighing and groaning home; that it -was a shame to ask my neighbour forgiveness for petty faults, or -to make restitution where I have taken from any. He said also, -that religion made a man grow strange to the great, because of a -few vices, which he called by finer names; and made him own and -respect the base, because of the same religious fraternity. And -is not this, said he, a shame?[117] - -CHR. And what did you say to him? - -FAITH. Say! I could not tell what to say at the first. Yea, he -put me so to it, that my blood came up in my face; even this Shame -fetched it up, and had almost beat me quite off. But, at last, I -began to consider, that "that which is highly esteemed among men, -is had in abomination with God" (Luke 16:15). And I thought again, -this Shame tells me what men are; but it tells me nothing what -God, or the Word of God is. And I thought, moreover, that at the -day of doom, we shall not be doomed to death or life, according -to the hectoring spirits of the world, but according to the wisdom -and law of the Highest. Therefore, thought I, what God says is -best, indeed is best, though all the men in the world are against -it. Seeing, then, that God prefers His religion; seeing God prefers -a tender conscience; seeing they that make themselves fools for the -kingdom of Heaven are wisest; and that the poor man that loveth -Christ is richer than the greatest man in the world that hates -Him; Shame, depart, thou art an enemy to my salvation. Shall I -entertain thee against my sovereign Lord? How then shall I look -Him in the face at His coming? Should I now be ashamed of His ways -and servants, how can I expect the blessing? (Mark 8:38). But, -indeed, this Shame was a bold villain; I could scarce shake him -out of my company; yea, he would be haunting of me, and continually -whispering me in the ear, with some one or other of the infirmities -that attend religion; but at last I told him it was but in vain -to attempt further in this business; for those things that he -disdained, in those did I see most glory; and so at last I got -past this importunate one. And when I had shaken him off, then I -began to sing- - -The trials that those men do meet withal, That are obedient to the -heavenly call, Are manifold, and suited to the flesh, And come, -and come, and come again afresh; That now, or sometime else, we -by them may Be taken, overcome, and cast away. O let the pilgrims, -let the pilgrims, then, Be vigilant, and quit themselves like men. - -CHR. I am glad, my brother, that thou didst withstand this villain -so bravely; for of all, as thou sayest, I think he has the wrong -name; for he is so bold as to follow us in the streets, and to -attempt to put us to shame before all men; that is, to make us -ashamed of that which is good; but if he were not himself audacious, -he would never attempt to do as he does. But let us still resist -him; for notwithstanding all his bravadoes, he promoteth the fool, -and none else. "The wise shall inherit glory," said Solomon, "but -shame shall be the promotion of fools" (Prov. 3:35). - -FAITH. I think we must cry to Him for help against Shame, who -would have us to be valiant for the truth upon the earth. - -CHR. You say true; but did you meet nobody else in that valley? - -FAITH. No, not I, for I had sunshine all the rest of the way through -that, and also through the Valley of the Shadow of Death.[118] - -CHR. It was well for you. I am sure it fared far otherwise with -me; I had for a long season, as soon almost as I entered into that -valley, a dreadful combat with that foul fiend Apollyon; yea, I -thought verily he would have killed me, especially when he got me -down and crushed me under him, as if he would have crushed me to -pieces; for as he threw me, my sword flew out of my hand; nay, he -told me he was sure of me; but I cried to God, and He heard me, -and delivered me out of all my troubles. Then I entered into the -Valley of the Shadow of Death, and had no light for almost half -the way through it.[119] I thought I should have been killed there, -over and over; but at last day broke, and the sun rose, and I went -through that which was behind with far more ease and quiet. - -Moreover, I saw in my dream, that as they went on, Faithful, as he -chanced to look on one side, saw a man whose name is Talkative,[120] -walking at a distance besides them; for in this place, there was -room enough for them all to walk. He was a tall man, and something -more comely at a distance than at hand. To this man Faithful -addressed himself in this manner. - -FAITH. Friend, whither away? Are you going to the heavenly country? - -TALK. I am going to the same place. - -FAITH. That is well; then I hope we may have your good company. - -TALK. With a very good will, will I be your companion. - -FAITH. Come on, then, and let us go together, and let us spend -our time in discoursing of things that are profitable. - -TALK. To talk of things that are good, to me is very acceptable, -with you, or with any other; and I am glad that I have met with -those that incline to so good a work; for, to speak the truth, -there are but few that care thus to spend their time (as they are -in their travels), but choose much rather to be speaking of things -to no profit; and this hath been a trouble to me. - -FAITH. That is indeed a thing to be lamented; for what things so -worthy of the use of the tongue and mouth of men on earth, as are -the things of the God of Heaven? - -TALK. I like you wonderful well, for your sayings are full of -conviction; and I will add, what thing is so pleasant, and what -so profitable, as to talk of the things of God? What things so -pleasant (that is, if a man hath any delight in things that are -wonderful)? For instance, if a man doth delight to talk of the -history or the mystery of things; or if a man doth love to talk of -miracles, wonders, or signs, where shall he find things recorded -so delightful, and so sweetly penned, as in the Holy Scripture? - -FAITH. That is true; but to be profited by such things in our talk -should be that which we design. - -TALK. That is it that I said; for to talk of such things is most -profitable; for by so doing, a man may get knowledge of many -things; as of the vanity of earthly things, and the benefit of -things above. Thus, in general, but more particularly, by this, -a man may learn the necessity of the new birth; the insufficiency -of our works; the need of Christ's righteousness, &c. Besides, by -this a man may learn, by talk, what it is to repent, to believe, -to pray, to suffer, or the like; by this also a man may learn what -are the great promises and consolations of the Gospel, to his own -comfort. Further, by this a man may learn to refute false opinions, -to vindicate the truth, and also to instruct the ignorant.[121] - -FAITH. All this is true, and glad am I to hear these things from -you. - -TALK. Alas! the want of this is the cause why so few understand -the need of faith, and the necessity of a work of grace in their -soul, in order to eternal life; but ignorantly live in the works -of the law, by which a man can by no means obtain the kingdom of -Heaven. - -FAITH. But, by your leave, heavenly knowledge of these is the -gift of God; no man attaineth to them by human industry, or only -by the talk of them. - -TALK. All this I know very well. For a man can receive nothing, -except it be given him from Heaven; all is of grace, not of works. I -could give you a hundred scriptures for the confirmation of this. - -FAITH. Well, then, said Faithful, what is that one thing that we -shall at this time found our discourse upon? - -TALK. What you will. I will talk of things heavenly, or things -earthly; things moral, or things evangelical; things sacred, or -things profane; things past, or things to come; things foreign, or -things at home; things more essential, or things circumstantial; -provided that all be done to our profit. - -FAITH. Now did Faithful begin to wonder; and stepping to Christian -(for he walked all this while by himself), he said to him (but -softly), What a brave companion have we got! Surely this man will -make a very excellent pilgrim. - -CHR. At this Christian modestly smiled, and said, This man, with -whom you are so taken, will beguile, with that tongue of his, 20 -of them that know him not. - -FAITH. Do you know him, then? - -CHR. Know him! Yes, better than he knows himself. - -FAITH. Pray, what is he? - -CHR. His name is Talkative; he dwelleth in our town; I wonder that -you should be a stranger to him, only I consider that our town is -large. - -FAITH. Whose son is he? And whereabout does he dwell? - -CHR. He is the son of one Say-well; he dwelt in Prating Row; and -he is known of all that are acquainted with him, by the name of -Talkative in Prating Row; and notwithstanding his fine tongue, he -is but a sorry fellow.[122] - -FAITH. Well, he seems to be a very pretty man. - -CHR. That is, to them who have not thorough acquaintance with him; -for he is best abroad; near home, he is ugly enough. Your saying -that he is a pretty man, brings to my mind what I have observed in -the work of the painter, whose pictures show best at a distance, -but, very near, more unpleasing. - -FAITH. But I am ready to think you do but jest, because you smiled. - -CHR. God forbid that I should jest (although I smiled) in this -matter, or that I should accuse any falsely! I will give you -a further discovery of him. This man is for any company, and for -any talk; as he talketh now with you, so will he talk when he -is on the ale-bench; and the more drink he hath in his crown, the -more of these things he hath in his mouth; religion hath no place -in his heart, or house, or conversation; all he hath, lieth in -his tongue, and his religion is to make a noise therewith. FAITH. -Say you so! then am I in this man greatly deceived.[123] - -CHR. Deceived! you may be sure of it; remember the proverb, "They -say, and do not" (Matt. 23:3). But the "kingdom of God is not -in word, but in power" (1 Cor. 4:20). He talketh of prayer, of -repentance, of faith, and of the new birth; but he knows but only -to talk of them. I have been in his family, and have observed -him both at home and abroad; and I know what I say of him is the -truth. His house is as empty of religion, as the white of an egg -is of savour. There is there, neither prayer, nor sign of repentance -for sin; yea, the brute in his kind serves God far better than -he. He is the very stain, reproach, and shame of religion, to all -that know him; it can hardly have a good word in all that end of -the town where he dwells, through him (Rom. 2:24, 25). Thus say the -common people that know him, A saint abroad, and a devil at home. -His poor family finds it so, he is such a churl, such a railer -at, and so unreasonable with his servants, that they neither know -how to do for, or speak to him. Men that have any dealings with -him, say, it is better to deal with a Turk than with him; for fairer -dealing they shall have at their hands. This Talkative (if it be -possible) will go beyond them, defraud, beguile, and over-reach -them. Besides, he brings up his sons to follow his steps; and -if he findeth in any of them a foolish timorousness (for so he -calls the first appearance of a tender conscience), he calls them -fools, and blockheads, and by no means will employ them in much, -or speak to their commendations before others. For my part, I -am of opinion, that he has, by his wicked life, caused many to -stumble and fall; and will be, if God prevent not, the ruin of -many more.[124] - -FAITH. Well, my brother, I am bound to believe you; not only -because you say you know him, but also because, like a Christian, -you make your reports of men. For I cannot think that you speak -these things of ill-will, but because it is even so as you say. - -CHR. Had I known him no more than you, I might perhaps have thought -of him as, at the first, you did; yea, had he received this report -at their hands only that are enemies to religion, I should have -thought it had been a slander-a lot that often falls from bad -men's mouths upon good men's names and professions; but all these -things, yea, and a great many more as bad, of my own knowledge, -I can prove him guilty of. Besides, good men are ashamed of him; -they can neither call him brother, nor friend; the very naming -of him among them makes them blush, if they know him. - -FAITH. Well, I see that saying and doing are two things, and -hereafter I shall better observe this distinction. - -CHR. They are two things indeed, and are as diverse as are the -soul and the body; for as the body without the soul is but -a dead carcass, so saying, if it be alone, is but a dead carcass -also. The soul of religion is the practical part: "Pure religion -and undefiled, before God and the Father, is this, to visit the -fatherless and widows in their affliction, and to keep himself -unspotted from the world" (James 1:27; see ver. 22-26). This -Talkative is not aware of; he thinks that hearing and saying will -make a good Christian, and thus he deceiveth his own soul. Hearing -is but as the sowing of the seed; talking is not sufficient to -prove that fruit is indeed in the heart and life; and let us assure -ourselves, that at the day of doom men shall be judged according -to their fruits (Matt. 13:25). It will not be said then, Did you -believe? but, Were you doers, or talkers only? and accordingly shall -they be judged. The end of the world is compared to our harvest; -and you know men at harvest regard nothing but fruit. Not that -anything can be accepted that is not of faith, but I speak this -to show you how insignificant the profession of Talkative will be -at that day. - -FAITH. This brings to my mind that of Moses, by which he describeth -the beast that is clean (Lev. 11; Deut. 14). He is such a one that -parteth the hoof and cheweth the cud; not that parteth the hoof -only, or that cheweth the cud only. The hare cheweth the cud, but -yet is unclean, because be parteth not the hoof. And this truly -resembleth Talkative, he cheweth the cud, he seeketh knowledge, he -cheweth upon the word; but he divideth not the hoof, he parteth -not with the way of sinners; but, as the hare, he retaineth the -foot of a dog or bear, and therefore he is unclean.[125] - -CHR. You have spoken, for aught I know, the true Gospel sense of -those texts. And I will add another thing: Paul calleth some men, -yea, and those great talkers too, "sounding brass, and tinkling -cymbals," that is, as he expounds them in another place, "things -without life, giving sound" (1 Cor. 13:1-3; 14:7). Things without -life, that is, without the true faith and grace of the Gospel; -and consequently, things that shall never be placed in the kingdom -of Heaven among those that are the children of life; though their -sound, by their talk, be as if it were the tongue or voice of an -angel. - -FAITH. Well, I was not so fond of his company at first, but I am -as sick of it now. What shall we do to be rid of him? - -CHR. Take my advice, and do as I bid you, and you shall find that -he will soon be sick of your company too, except God shall touch -his heart, and turn it. - -FAITH. What would you have me to do? - -CHR. Why, go to him, and enter into some serious discourse about -the power of religion; and ask him plainly (when he has approved -of it, for that he will) whether this thing be set up in his heart, -house, or conversation?[126] - -FAITH. Then Faithful stepped forward again, and said to Talkative, -Come, what cheer? How is it now? - -TALK. Thank you, well. I thought we should have had a great deal -of talk by this time. - -FAITH. Well, if you will, we will fall to it now; and since you -left it with me to state the question, let it be this: How doth -the saving grace of God discover itself, when it is in the heart -of man? - -TALK. I perceive then, that our talk must be about the power of -things. Well, it is a very good question, and I shall be willing -to answer you. And take my answer in brief, thus: First, Where -the grace of work of God is in the heart, it causeth there a great -outcry against sin. Secondly- - -FAITH. Nay, hold, let us consider of one at once. I think you -should rather say, It shows itself by inclining the soul to abhor -its sin. - -TALK. Why, what difference is there between crying out against, -and abhorring of sin? - -FAITH. O! a great deal. A man may cry out against sin of policy, -but he cannot abhor it, but by virtue of a godly antipathy against -it. I have heard many cry out against sin in the pulpit, who yet -can abide it well enough in the heart, house, and conversation. -Joseph's mistress cried out with a loud voice, as if she had been -very holy; but she would willingly, notwithstanding that, have -committed uncleanness with him (Gen. 39:15). Some cry out against -sin, even as the mother cries out against her child in her lap, -when she calleth it slut and naughty girl, and then falls to -hugging and kissing it.[127] - -TALK. You lie at the catch, I perceive.[128] - -FAITH. No, not I; I am only for setting things right. But what is -the second thing whereby you would prove a discovery of a work of -grace in the heart? - -TALK. Great knowledge of Gospel mysteries. - -FAITH. This sign should have been first; but first or last, it -is also false; for knowledge, great knowledge, may be obtained in -the mysteries of the Gospel, and yet no work of grace in the soul -(1 Cor. 13). Yea, if a man have all knowledge, he may yet be -nothing, and so consequently be no child of God. When Christ said, -"Do you know all these things?" and the disciples had answered, -Yes; He addeth, "Blessed are ye if ye do them." He doth not lay -the blessing in the knowing of them, but in the doing of them. -For there is a knowledge that is not attended with doing: "He -that knoweth his master's will, and doeth it not." A man may know -like an angel, and yet be no Christian, therefore your sign of -it is not true. Indeed, to know is a thing that pleaseth talkers -and boasters; but to do is that which pleaseth God. Not that the -heart can be good without knowledge; for without that the heart -is naught. There is, therefore, knowledge and knowledge. Knowledge -that resteth in the bare speculation of things; and knowledge -that is accompanied with the grace of faith and love; which puts -a man upon doing even the will of God from the heart: the first -of these will serve the talker; but without the other the true -Christian is not content. "Give me understanding, and I shall keep -Thy law; yea, I shall observe it with my whole heart" (Psa. 119:34). - -TALK. You lie at the catch again; this is not for edification.[129] - -FAITH. Well, if you please, propound another sign how this work -of grace discovereth itself where it is. - -TALK. Not I, for I see we shall not agree. - -FAITH. Well, if you will not, will you give me leave to do it? - -TALK. You may use your liberty. - -FAITH. A work of grace in the soul discovereth itself, either to -him that hath it, or to standers by. - -To him that hath it thus: It gives him conviction of sin, especially -of the defilement of his nature and the sin of unbelief (for the -sake of which he is sure to be damned, if he findeth not mercy at -God's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John -16:9; Mark 16:16). This sight and sense of things worketh in him -sorrow and shame for sin; he findeth, moreover, revealed in Him the -Saviour of the world, and the absolute necessity of closing with -Him for life, at the which he findeth hungerings and thirstings -after Him; to which hungerings, &c., the promise is made (Psa. -38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60). -Now, according to the strength or weakness of his faith in his -Saviour, so is his joy and peace, so is his love to holiness, so -are his desires to know Him more, and also to serve Him in this -world. But though I say it discovereth itself thus unto him, yet -it is but seldom that he is able to conclude that this is a work -of grace; because his corruptions now, and his abused reason, make -his mind to misjudge in this matter; therefore, in him that hath -this work, there is required a very sound judgment before he can, -with steadiness, conclude that this is a work of grace. - -To others, it is thus discovered: - -1. By an experimental confession of his faith in Christ (Rom. -10:10; Phil. 1:27; Matt. 5:19). - -2. By a life answerable to that confession; to wit, a life of -holiness; heart-holiness, family-holiness (if he hath a family), -and by conversation-holiness in the world; which, in the general, -teacheth him, inwardly, to abhor his sin, and himself for that, in -secret; to suppress it in his family, and to promote holiness in -the world; not by talk only, as a hypocrite or talkative person -may do, but by a practical subjection, in faith and love, to -the power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek. -20:43). And now, Sir, as to this brief description of the work of -grace, and also the discovery of it, if you have aught to object, -object; if not, then give me leave to propound to you a second -question. - -TALK. Nay, my part is not now to object, but to hear; let me, -therefore, have your second question. - -FAITH. It is this: Do you experience this first part of this -description of it? and doth your life and conversation testify the -same? or standeth your religion in word or in tongue, and not in -deed and truth? Pray, if you incline to answer me in this, say -no more than you know the God above will say Amen to; and, also, -nothing but what your conscience can justify you in; "for, not he -that commendeth himself is approved, but whom the Lord commendeth." -Besides, to say, I am thus, and thus, when my conversation, and -all my neighbours, tell me I lie, is great wickedness.[130] - -TALK. Then Talkative at first began to blush; but, recovering -himself, thus he replied: You come now to experience, to conscience, -and God; and to appeal to Him for justification of what is spoken. -This kind of discourse I did not expect; nor am I disposed to -give an answer to such questions, because I count not myself bound -thereto, unless you take upon you to be a catechiser, and, though -you should so do, yet I may refuse to make you my judge. But, I -pray, will you tell me why you ask me such questions?[131] - -FAITH. Because I saw you forward to talk, and because I knew not -that you had aught else but notion. Besides, to tell you all the -truth, I have heard of you, that you are a man whose religion lies -in talk, and that your conversation gives this your mouth-profession -the lie. They say, you are a spot among Christians; and that -religion fareth the worse for your ungodly conversation; that some -already have stumbled at your wicked ways, and that more are in -danger of being destroyed thereby; your religion, and an ale-house, -and covetousness, and uncleanness, and swearing, and lying, and -vain company keeping, &c., will stand together. The proverb is -true of you which is said of a whore, to wit, that she is a shame -to all women; so are you a shame to all professors.[132] - -TALK. Since you are ready to take up reports, and to judge so -rashly as you do, I cannot but conclude you are some peevish or -melancholy man, not fit to be discoursed with; and so adieu.[133] - -CHR. Then came up Christian, and said to his brother, I told you -how it would happen; your words and his lusts could not agree; -he had rather leave your company than reform his life. But he is -gone, as I said; let him go, the loss is no man's but his own; -he has saved us the trouble of going from him; for he continuing -(as I suppose he will do) as he is, he would have been but a blot -in our company; besides, the apostle says, "From such withdraw -thyself." - -FAITH. But I am glad we had this little discourse with him; it -may happen that he will think of it again; however, I have dealt -plainly with him, and so am clear of his blood, if he perisheth. - -CHR. You did well to talk so plainly to him as you did; there is -but little of this faithful dealing with men now-a-days, and that -makes religion to stink so in the nostrils of many, as it doth; -for they are these talkative fools whose religion is only in word, -and are debauched and vain in their conversation, that (being -so much admitted into the fellowship of the godly) do puzzle the -world, blemish Christianity, and grieve the sincere. I wish that -all men would deal with such as you have done; then should they -either be made more conformable to religion, or the company of -saints would be too hot for them. Then did Faithful say, - -How Talkative at first lifts up his plumes! How bravely doth he -speak! How he presumes To drive down all before him! But so soon -As Faithful talks of heart-work, like the moon That's past the -full, into the wane he goes. And so will all, but he that HEART-WORK -knows. - -Thus they went on talking of what they had seen by the way, and -so made that way easy which would, otherwise, no doubt, have been -tedious to them; for now they went through a wilderness. - -Now, when they were got almost quite out of this wilderness, -Faithful chanced to cast his eye back, and espied one coming after -them, and he knew him. Oh! said Faithful to his brother, Who comes -yonder? Then Christian looked, and said, It is my good friend -Evangelist. Aye, and my good friend too, said Faithful, for it -was he that set me the way to the gate. Now was Evangelist come -up unto them, and thus saluted them: - -EVAN. Peace be with you, dearly beloved; and peace be to your -helpers. CHR. Welcome, welcome, my good Evangelist; the sight of -thy countenance brings to my remembrance thy ancient kindness and -unwearied labouring for my eternal good. - -FAITH. And a thousand times welcome, said good Faithful. Thy company, -O sweet Evangelist, how desirable it is to us poor pilgrims![134] - -EVAN. Then said Evangelist, How hath it fared with you, my friends, -since the time of our last parting? What have you met with, and -how have you behaved yourselves? - -Then Christian and Faithful told him of all things that had happened -to them in the way; and how and with what difficulty, they had -arrived to that place.[135] - -EVAN. Right glad am I, said Evangelist, not that you have met with -trials, but that you have been victors; and for that you have, -notwithstanding many weaknesses, continued in the way to this very -day. - -I say, right glad am I of this thing, and that for mine own sake -and yours. I have sowed, and you have reaped; and the day is -coming, when both he that sowed and they that reaped shall rejoice -together; that is, if you hold out; "for in due season ye shall -reap, if ye faint not" (John 4:36; Gal. 6:9). The crown is before -you, and it is an incorruptible one; "so run, that you may obtain" -it (1 Cor. 9:24-27). Some there be that set out for this crown, -and, after they have gone far for it, another comes in, and takes -it from them; hold fast, therefore, that you have, let no man take -your crown (Rev. 3:11).[136] You are not yet out of the gun-shot -of the devil; you have not resisted unto blood, striving against -sin; let the kingdom be always before you, and believe steadfastly -concerning things that are invisible. Let nothing that is on this -side the other world get within you; and, above all, look well to -your own hearts, and to the lusts thereof, "for they are deceitful -above all things, and desperately wicked"; set your faces like a -flint; you have all power in Heaven and earth on your side. - -CHR. Then Christian thanked him for his exhortation; but told him, -withal, that they would have him speak further to them for their -help the rest of the way, and the rather, for that they well knew -that he was a prophet, and could tell them of things that might -happen unto them, and also how they might resist and overcome them. -To which request Faithful also consented. So Evangelist began as -followeth: - -EVAN. My sons, you have heard in the words of the truth of the Gospel -that you must, through many tribulations, enter into the kingdom -of Heaven. And again, that in every city bonds and afflictions -abide in you; and therefore you cannot expect that you should go -long on your pilgrimage without them, in some sort or other. You -have found something of the truth of these testimonies upon you -already, and more will immediately follow; for now, as you see, -you are almost out of this wilderness, and therefore you will soon -come into a town that you will by and by see before you; and in -that town you will be hardly beset with enemies, who will strain -hard but they will kill you; and be you sure that one or both of -you must seal the testimony which you hold, with blood; but be you -faithful unto death, and the King will give you a crown of life. -He that shall die there, although his death will be unnatural, -and his pain perhaps great, he will yet have the better of his -fellow; not only because he will be arrived at the Celestial City -soonest, but because he will escape many miseries that the other -will meet with in the rest of his journey. But when you are come -to the town, and shall find fulfilled what I have here related, -then remember your friend and quit yourselves like men, and commit -the keeping of your souls to your God in well-doing, as unto a -faithful Creator.[137] - -Then I saw in my dream, that when they were got out of the wilderness, -they presently saw a town before them, and the name of that town -is Vanity; and at the town there is a fair kept, called Vanity -Fair: it is kept all the year long; it beareth the name of Vanity -Fair, because the town where it is kept is lighter than vanity; -and also because all that is there sold, or that cometh thither, -is vanity. As is the saying of the wise, "All that cometh is -vanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17). - -This fair is no new-erected business, but a thing of ancient -standing; I will show you the original of it. - -Almost 5,000 years agone, there were pilgrims walking to the -Celestial City as these two honest persons are: and Beelzebub, -Apollyon, and Legion, with their companions, perceiving by the -path that the pilgrims made, that their way to the city lay through -this town of Vanity, they contrived here to set up a fair; a fair -wherein should be sold all sorts of vanity, and that it should last -all the year long: therefore at this fair are all such merchandise -sold, as houses, lands, trades, places, honours, preferments, -titles, countries, kingdoms, lusts, pleasures, and delights of -all sorts, as whores, bawds, wives, husbands, children, masters, -servants, lives, blood, bodies, souls, silver, gold, pearls, -precious stones, and what not.[138] And, moreover, at this fair -there is at all times, to be seen juggling, cheats, games, plays, -fools, apes, knaves, and rogues, and that of every kind. - -Here are to be seen too, and that for nothing, thefts, murders, -adulteries, false swearers, and that of a blood-red colour.[139] - -And as in other fairs of less moment, there are the several rows -and streets, under their proper names, where such and such wares -are vended; so here likewise you have the proper places, rows, -streets (viz. countries and kingdoms), where the wares of this -fair are soonest to be found. Here is the Britain Row, the French -Row, the Italian Row, the Spanish Row, the German Row, where -several sorts of vanities are to be sold. But, as in other fairs, -some one commodity is as the chief of all the fair, so the ware -of Rome and her merchandise is greatly promoted in this fair; -only our English nation, with some others, have taken a dislike -thereat.[140] - -Now, as I said, the way to the Celestial City lies just through -this town where this lusty fair is kept; and he that will go to -the City, and yet not go through this town, must needs "go out -of the world" (1 Cor. 5:10). The Prince of princes Himself, when -here, went through this town to His own country, and that upon -a fair day too; yea, and as I think, it was Beelzebub, the chief -lord of this fair, that invited Him to buy of his vanities; yea, -would have made Him lord of the fair, would He but have done him -reverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea, -because He was such a person of honour, Beelzebub had Him from -street to street, and showed Him all the kingdoms of the world -in a little time, that he might, if possible, allure the Blessed -One to cheapen and buy some of his vanities; but He had no mind to -the merchandise, and therefore left the town, without laying out -so much as one farthing upon these vanities. This fair, therefore, -is an ancient thing, of long standing, and a very great fair. Now -these Pilgrims, as I said, must needs go through this fair.[141] -Well, so they did; but, behold, even as they entered into the -fair, all the people in the fair were moved, and the town itself -as it were in a hubbub about them; and that for several reasons; -for- - -First, The pilgrims were clothed with such kind of raiment as -was diverse from the raiment of any that traded in that fair. The -people, therefore, of the fair, made a great gazing upon them: -some said they were fools, some they were bedlams, and some they -are outlandish men[142] (1 Cor. 2:7, 8). - -Secondly, And as they wondered at their apparel, so they did -likewise at their speech; for few could understand what they said; -they naturally spoke the language of Canaan, but they that kept -the fair were the men of this world; so that, from one end of the -fair to the other, they seemed barbarians each to the other. - -Thirdly, But that which did not a little amuse the merchandisers -was, that these pilgrims set very light by all their wares; they -cared not so much as to look upon them; and if they called upon -them to buy, they would put their fingers in their ears, and cry, -"Turn away mine eyes from beholding vanity,"[143] and look upwards, -signifying that their trade and traffic was in Heaven (Psa. 119:37; -Phil. 3:19, 20). - -One chanced mockingly, beholding the carriage of the men, to say -unto them, What will ye buy? But they, looking gravely upon him, -answered, "We buy the truth" (Psa. 23:23).[144] At that there -was an occasion taken to despise the men the more: some mocking, -some taunting, some speaking reproachfully, and some calling upon -others to smite them. At last things came to a hubbub, and great -stir in the fair, insomuch that all order was confounded. Now was -word presently brought to the great one of the fair, who quickly -came down, and deputed some of his most trusty friends to take these -men into examination, about whom the fair was almost overturned. -So the men were brought to examination; and they that sat upon -them, asked them whence they came, whither they went, and what -they did there in such an unusual garb? The men told them, that -they were pilgrims and strangers in the world, and that they were -going to their own country, which was the heavenly Jerusalem (Heb. -9:13-16); and that they had given no occasion to the men of the -town, nor yet to the merchandisers, thus to abuse them, and to -let them in their journey, except it was, for that, when one asked -them what they would buy, they said they would buy the truth. But -they that were appointed to examine them did not believe them to -be any other than bedlams and mad, or else such as came to put -all things into a confusion in the fair. Therefore they took them -and beat them, and besmeared them with dirt, and then put them -into the cage, that they might be made a spectacle to all the men -of the fair. There, therefore, they lay for some time, and were -made the objects of any man's sport, or malice, or revenge, the -great one of the fair laughing still at all that befell them. But -the men being patient, and not rendering railing for railing, but -contrariwise, blessing, and giving good words for bad, and kindness -for injuries done, some men in the fair that were more observing, -and less prejudiced than the rest, began to check and blame the -baser sort for their continual abuses done by them to the men; they, -therefore, in angry manner, let fly at them again, counting them -as bad as the men in the cage, and telling them that they seemed -confederates, and should be made partakers of their misfortunes.[145] -The other replied, that for aught they could see, the men were -quiet, and sober, and intended nobody any harm; and that there -were many that traded in their fair, that were more worthy to be -put into the cage, yea, and pillory too, than were the men that -they had abused. Thus, after divers words had passed on both -sides, the men behaving themselves all the while very wisely and -soberly before them, they fell to some blows among themselves, -and did harm one to another. Then were these two poor men brought -before their examiners again, and there charged as being guilty -of the late hubbub that had been in the fair. So they beat them -pitifully, and hanged irons upon them, and led them in chains up -and down the fair, for an example and a terror to others, lest any -should speak in their behalf, or join themselves unto them.[146] -But Christian and Faithful behaved themselves yet more wisely, and -received the ignominy and shame that was cast upon them, with so -much meekness and patience, that it won to their side, though but -few in comparison of the rest, several of the men in the fair. -This put the other party yet into greater rage, insomuch that they -concluded the death of these two men. Wherefore they threatened, -that the cage nor irons should serve their turn, but that they -should die, for the abuse they had done, and for deluding the men -of the fair. - -Then were they remanded to the cage again, until further order -should be taken with them. So they put them in, and made their -feet fast in the stocks. - -Here, therefore, they called again to mind what they had heard -from their faithful friend Evangelist, and were the more confirmed -in their way and sufferings, by what he told them would happen -to them.[147] They also now comforted each other, that whose lot -it was to suffer, even he should have the best of it; therefore -each man secretly wished that he might have that preferment: but -committing themselves to the all-wise disposal of Him that ruleth -all things, with much content they abode in the condition in which -they were, until they should be otherwise disposed of.[148] - -Then a convenient time being appointed, they brought them forth -to their trial, in order to their condemnation. When the time was -come, they were brought before their enemies and arraigned. The -Judge's name was Lord Hate-good. Their indictment was one and the -same in substance, though somewhat varying in form, the contents -whereof were this- - -"That they were enemies to, and disturbers of their trade; that -they had made commotions and divisions in the town, and had won -a party to their own most dangerous opinions, in contempt of the -law of their prince."[149] - -Then Faithful began to answer, that he had only set himself against -that which had set itself against Him that is higher than the -highest. And, said he, as for disturbance, I make none, being -myself a man of peace; the parties that were won to us, were won -by beholding our truth and innocence, and they are only turned from -the worse to the better. And as to the king you talk of, since be -is Beelzebub, the enemy of our Lord, I defy him and all his angels. - -Then proclamation was made, that they that had aught to say for -their lord the king against the prisoner at the bar, should -forthwith appear and give in their evidence. So there came in -three witnesses, to wit, Envy, Superstition, and Pickthank. They -were then asked if they knew the prisoner at the bar; and what -they had to say for their lord the king against him. - -Then stood forth Envy, and said to this effect, My Lord, I have -known this man a long time, and will attest upon my oath before -this honourable bench, that he is- - -JUDGE. Hold. Give him his oath. (So they sware him). Then he said- - -ENVY. My Lord, this man, notwithstanding his plausible name, is -one of the vilest men in our country. He neither regardeth prince -nor people, law nor custom; but doth all that he can to possess -all men with certain of his disloyal notions,[150] which he in the -general calls principles of faith and holiness. And, in particular, -I heard him once myself affirm, that Christianity and the customs -of our town of Vanity, were diametrically opposite, and could not -be reconciled. By which saying, my Lord, he doth at once not only -condemn all our laudable doings, but us in the doing of them. - -JUDGE. Then did the Judge say to him, Hast thou any more to say? - -ENVY. My Lord, I could say much more, only I would not be tedious -to the court. Yet, if need be, when the other gentlemen have given -in their evidence, rather than anything shall be wanting that will -despatch him, I will enlarge my testimony against him. So he was -bid stand by. - -Then they called Superstition, and bid him look upon the prisoner. -They also asked, what he could say for their lord the king against -him. Then they sware him; so he began. - -SUPER. My Lord, I have no great acquaintance with this man, nor do -I desire to have further knowledge of him; however, this I know, -that he is a very pestilent fellow, from some discourse that, -the other day, I had with him in this town; for then talking with -him, I heard him say, that our religion was naught, and such by -which a man could by no means please God. Which sayings of his, -my Lord, your Lordship very well knows, what necessarily thence -will follow, to wit, that we do still worship in vain, are yet -in our sins, and finally shall be damned; and this is that which -I have to say.[151] - -Then was Pickthank sworn, and bid say what he knew, in behalf of -their lord the king, against the prisoner at the bar. - -PICK. My Lord, and you gentlemen all, This fellow I have known of -a long time, and have heard him speak things that ought not to be -spoke; for he hath railed on our noble prince Beelzebub, and hath -spoken contemptibly of his honourable friends, whose names are -the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious, -the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having -Greedy, with all the rest of our nobility; and he hath said, -moreover, That if all men were of his mind, if possible, there is -not one of these noblemen should have any longer a being in this -town. Besides, he hath not been afraid to rail on you, my Lord, -who are now appointed to be his judge, calling you an ungodly -villain, with many other such like vilifying terms, with which he -hath bespattered most of the gentry of our town.[152] - -When this Pickthank had told his tale, the Judge directed his -speech to the prisoner at the bar, saying, Thou runagate, heretic, -and traitor, hast thou heard what these honest gentlemen have -witnessed against thee? - -FAITH. May I speak a few words in my own defence? - -JUDGE. Sirrah! Sirrah! thou deservest to live no longer, but to -be slain immediately upon the place; yet, that all men may see -our gentleness towards thee, let us hear what thou, vile runagate, -hast to say. - -FAITH. 1. I say, then, in answer to what Mr. Envy hath spoken, -I never said aught but this, That what rule, or laws, or custom, -or people, were flat against the Word of God, are diametrically -opposite to Christianity. If I have said amiss in this, convince -me of my error, and I am ready here before you to make my recantation. - -2. As to the second, to wit, Mr. Superstition, and his charge -against me, I said only this, That in the worship of God there is -required a Divine faith; but there can be no Divine faith without -a Divine revelation of the will of God. Therefore, whatever is -thrust into the worship of God that is not agreeable to Divine -revelation, cannot be done but by a human faith, which faith will -not be profitable to eternal life. - -3. As to what Mr. Pickthank hath said, I say (avoiding terms, as -that I am said to rail, and the like), that the prince of this -town, with all the rabblement, his attendants, by this gentleman -named, are more fit for a being in hell, than in this town and -country: and so, the Lord have mercy upon me![153] - -Then the Judge called to the jury (who all this while stood by, -to hear and observe);[154] Gentlemen of the jury, you see this -man about whom so great an uproar hath been made in this town. -You have also heard what these worthy gentlemen have witnessed -against him. Also you have heard his reply and confession. It -lieth now in your breasts to hang him, or save his life; but yet -I think meet to instruct you into our law. - -There was an Act made in the days of Pharaoh the Great, servant -to our prince, that lest those of a contrary religion should -multiply, and grow too strong for him, their males should be -thrown into the river (Exo. 1). There was also an Act made in the -days of Nebuchadnezzar the Great, another of his servants, that -whosoever would not fall down and worship his golden image, should -be thrown into a fiery furnace (Dan. 3). There was also an Act made -in the days of Darius, that whoso, for some time, called upon any -God but him, should be cast into the lions' den (Dan. 6). Now the -substance of these laws this rebel has broken, not only in thought -(which is not to be borne) but also in word and deed; which must -therefore needs be intolerable. - -For that of Pharaoh, his law was made upon a supposition, to -prevent mischief, no crime being yet apparent; but here is a crime -apparent. For the second and third, you see he disputeth against -our religion; and for the treason he hath confessed, he deserveth -to die the death. - -Then went the jury out, whose names were, Mr. Blind-man, Mr. -No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady, -Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, -and Mr. Implacable; who every one gave in his private verdict -against him among themselves, and afterwards unanimously concluded -to bring him in guilty before the Judge. And first, among themselves, -Mr. Blind-man, the foreman, said, I see clearly that this man is -a heretic.[155] Then said Mr. No-good, Away with such a fellow -from the earth. Ay, said Mr. Malice, for I hate the very looks of -him. Then said Mr. Love-lust, I could never endure him. Nor I, -said Mr. Live-loose, for he would always be condemning my way. Hang -him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind. -My heart riseth against him, said Mr. Enmity. He is a rogue, said -Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us -despatch him out of the way, said Mr. Hate-light. Then said Mr. -Implacable, Might I have all the world given me, I could not -be reconciled to him; therefore, let us forthwith bring him in -guilty of death.[156] And so they did; therefore he was presently -condemned, to be had from the place where he was, to the place -from whence he came, and there to be put to the most cruel death -that could be invented.[157] - -They, therefore, brought him out, to do with him according to their -law; and, first, they scourged him, then they buffeted him, then -they lanced his flesh with knives; after that, they stoned him -with stones, then pricked him with their swords; and, last of all, -they burned him to ashes at the stake. Thus came Faithful to his -end.[158] - -Now I saw that there stood behind the multitude, a chariot and -a couple of horses, waiting for Faithful, who (so soon as his -adversaries had despatched him) was taken up into it, and straightway -was carried up through the clouds, with sound of trumpet, the -nearest way to the Celestial Gate.[159] But as for Christian, he -had some respite, and was remanded back to prison. So he there -remained for a space; but He that overrules all things, having -the power of their rage in His own hand, so wrought it about, that -Christian for that time escaped them, and went his way;[160] and -as he went, he sang, saying- - -Well, Faithful, thou hast faithfully profest Unto thy Lord; with -whom thou shalt be blest, When faithless ones, with all their -vain delights, Are crying out under their hellish plights, Sing, -Faithful, sing, and let thy name survive; For, though they kill'd -thee, thou art yet alive. - -Now I saw in my dream, that Christian went not forth alone, for -there was one whose name was Hopeful (being made so by the beholding -of Christian and Faithful in their words and behaviour, in their -sufferings at the Fair), who joined himself unto him, and, entering -into a brotherly covenant, told him that he would be his companion. -Thus, one died to bear testimony to the truth, and another -rises out of his ashes, to be a companion with Christian in his -pilgrimage.[161] This Hopeful also told Christian, that there were -many more of the men in the Fair, that would take their time and -follow after. - -So I saw that quickly after they were got out of the Fair, they -overtook one that was going before them, whose name was By-ends; -so they said to him, What countryman, Sir? and how far go you this -way? He told them, that he came from the town of Fair-speech, and -he was going to the Celestial City, but told them not his name. - -From Fair-speech! said Christian. Is there any good that lives -there? (Prov. 26:25). - -BY-ENDS. Yes, said By-ends, I hope. - -CHR. Pray, Sir, What may I call you? Said Christian. - -BY-ENDS. I am a stranger to you, and you to me: if you be going this -way, I shall be glad of your company; if not, I must be content. - -CHR. This town of Fair-speech, said Christian, I have heard of; -and, as I remember, they say it is a wealthy place. - -BY-ENDS. Yes, I will assure you that it is; and I have very many -rich kindred there. - -CHR. Pray, who are your kindred there? if a man may be so bold. - -BY-ENDS. Almost the whole town; and in particular, my Lord -Turn-about, my Lord Time-server, my Lord Fair-speech (from whose -ancestors that town first took its name), also Mr. Smooth-man, -Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish, -Mr. Two-tongues, was my mother's own brother, by father's side; -and to tell you the truth, I am become a gentleman of good quality, -yet my great-grandfather was but a waterman, looking one way and -rowing another, and I got most of my estate by the same occupation. - -CHR. Are you a married man? - -BY-ENDS. Yes, and my wife is a very virtuous woman, the daughter -of a virtuous woman; she was my Lady Feigning's daughter, therefore -she came of a very honourable family, and is arrived to such -a pitch of breeding, that she knows how to carry it to all, even -to prince and peasant. It is true we somewhat differ in religion -from those of the stricter sort, yet but in two small points; -first, we never strive against wind and tide; secondly, we are -always most zealous when religion goes in his silver slippers; we -love much to walk with him in the street, if the sun shines, and -the people applaud him.[162] - -Then Christian stepped a little aside to his fellow Hopeful, saying, -It runs in my mind that this is one By-ends of Fair-speech; and if -it be he, we have as very a knave in our company, as dwelleth in -all these parts. Then said Hopeful, Ask him; methinks he should -not be ashamed of his name. So Christian came up with him again, -and said, Sir, you talk as if you knew something more than all the -world doth;[163] and if I take not my mark amiss, I deem I have -half a guess of you: Is not your name Mr. By-ends, of Fair-speech? - -BY-ENDS. This is not my name, but indeed it is a nickname that is -given me by some that cannot abide me; and I must be content to -bear it as a reproach, as other good men have borne theirs before -me. - -CHR. But did you never give an occasion to men to call you by this -name? - -BY-ENDS. Never, never! The worst that ever I did to give them an -occasion to give me this name was, that I had always the luck to -jump in my judgment with the present way of the times, whatever it -was, and my chance was to get thereby; but if things are thus cast -upon me, let me count them a blessing; but let not the malicious -load me therefore with reproach. - -CHR. I thought, indeed, that you were the man that I heard of; -and to tell you what I think, I fear this name belongs to you more -properly than you are willing we should think it doth. - -BY-ENDS. Well, if you will thus imagine, I cannot help it; you -shall find me a fair company-keeper, if you will still admit me -your associate. - -CHR. If you will go with us, you must go against wind and tide;[164] -the which, I perceive, is against your opinion; you must also own -religion in his rags, as well as when in his silver slippers; and -stand by him, too, when bound in irons, as well as when he walketh -the streets with applause. - -BY-ENDS. You must not impose, nor lord it over my faith; leave me -to my liberty, and let me go with you. - -CHR. Not a step further, unless you will do in what I propound, -as we. - -Then said By-ends, I shall never desert my old principles, since -they are harmless and profitable. If I may not go with you, I must -do as I did before you overtook me, even go by myself, until some -overtake me that will be glad of my company.[165] - -Now I saw in my dream, that Christian and Hopeful forsook him, -and kept their distance before him; but one of them looking back, -saw three men following Mr. By-ends, and behold, as they came up -with him, he made them a very low conge; and they also gave him a -compliment. The men's names were Mr. Hold-the-world, Mr. Money-love, -and Mr. Save-all;[166] men that Mr. By-ends had formerly been -acquainted with; for in their minority they were schoolfellows, -and were taught by one Mr. Gripeman, a schoolmaster in Love-gain, -which is a market town in the county of Coveting, in the north. This -schoolmaster taught them the art of getting, either by violence, -cozenage, flattery, lying, or by putting on a guise of religion; -and these four gentlemen had attained much of the art of their -master, so that they could each of them have kept such a school -themselves. - -Well, when they had, as I said, thus saluted each other, Mr. -Money-love said to Mr. By-ends, Who are they upon the road before -us? (for Christian and Hopeful were yet within view). BY-ENDS. -They are a couple of far countrymen, that, after their mode, are -going on pilgrimage. - -MONEY-LOVE. Alas! Why did they not stay, that we might have had -their good company? for they, and we, and you, Sir, I hope, are -all going on a pilgrimage. - -BY-ENDS. We are so, indeed; but the men before us are so rigid, -and love so much their own notions,[167] and do also so lightly -esteem the opinions of others, that let a man be never so godly, -yet if he jumps not with them in all things, they thrust him quite -out of their company. - -SAVE-ALL. That is had, but we read of some that are righteous -overmuch;[168] and such men's rigidness prevails with them to -judge and condemn all but themselves. But, I pray, what, and how -many, were the things wherein you differed?[169] - -BY-ENDS. Why, they, after their headstrong manner, conclude that -it is duty to rush on their journey all weathers; and I am for -waiting for wind and tide. They are for hazarding all for God at -a clap; and I am for taking all advantages to secure my life and -estate. They are for holding their notions, though all other men -are against them; but I am for religion in what, and so far as the -times, and my safety, will bear it. They are for religion when in -rags and contempt; but I am for him when he walks in his golden -slippers, in the sunshine, and with applause.[170] - -MR. HOLD-THE-WORLD. Aye, and hold you there still, good Mr. By-ends; -for, for my part, I can count him but a fool, that, having the -liberty to keep what he has, shall be so unwise as to lose it. -Let us be wise as serpents; it is best to make hay when the sun -shines; you see how the bee lieth still all winter, and bestirs her -only when she can have profit with pleasure. God sends sometimes -rain, and sometimes sunshine; if they be such fools to go through -the first, yet let us be content to take fair weather along with -us. For my part, I like that religion best, that will stand with -the security of God's good blessings unto us; for who can imagine, -that is ruled by his reason, since God has bestowed upon us the -good things of this life, but that He would have us keep them -for His sake? Abraham and Solomon grew rich in religion. And Job -says, that a good man shall lay up gold as dust. But he must not -be such as the men before us, if they be as you have described -them. - -MR. SAVE-ALL. I think that we are all agreed in this matter, and -therefore there needs no more words about it.[171] - -MR. MONEY-LOVE. No, there needs no more words about this matter -indeed; for he that believes neither Scripture nor reason (and -you see we have both on our side), neither knows his own liberty, -nor seeks his own safety.[172] - -MR. BY-ENDS. My brethren, we are, as you see, going all on pilgrimage; -and for our better diversion from things that are bad, give me -leave to propound unto you this question: Suppose a man, a minister, -or a tradesman, &c., should have an advantage lie before him, -to get the good blessings of this life, yet so as that he can by -no means come by them except, in appearance at least, he becomes -extraordinary zealous in some points of religion that he meddled -not with before; may he not use this means to attain his end, and -yet be a right honest man? - -MR. MONEY-LOVE. I see the bottom of your question; and, with these -gentlemen's good leave, I will endeavour to shape you an answer. -And first to speak to your question as it concerns a minister -himself: Suppose a minister, a worthy man, possessed but of a -very small benefice, and has in his eye a greater, more fat, and -plump by far; he has also now an opportunity of getting of it, yet -so as by being more studious, by preaching more frequently, and -zealously, and, because the temper of the people requires it, by -altering of some of his principles; for my part, I see no reason -but a man may do this (provided he has a call), aye, and more a -great deal besides, and yet be an honest man. For why- - -1. His desire of a greater benefice is lawful (this cannot be -contradicted), since it is set before him by Providence; so then, -he may get it, if he can, making no question for conscience sake. - -2. Besides, his desire after that benefice makes him more studious, -a more zealous preacher, &c., and so makes him a better man; yea, -makes him better improve his parts, which is according to the mind -of God. - -3. Now, as for his complying with the temper of his people, by -dissenting, to serve them, some of his principles, this argueth-(l). -That he is of a self-denying temper. (2). Of a sweet and winning -deportment. And so (3). More fit for the ministerial function. - -4. I conclude then, that a minister that changes a small for a -great, should not, for so doing, be judged as covetous; but rather, -since he is improved in his parts and industry thereby, be counted -as one that pursues his call, and the opportunity put into his -hand to do good.[173] - -And now to the second part of the question, which concerns the -tradesman you mentioned. Suppose such an one to have but a poor -employ in the world, but by becoming religious, he may mend his -market, perhaps get a rich wife, or more, and far better customers -to his shop; for my part, I see no reason but that this may be -lawfully done. For why- - -1. To become religious is a virtue, by what means soever a man -becomes so. - -2. Nor is it unlawful to get a rich wife, or more custom to my -shop. - -3. Besides, the man that gets these by becoming religious, gets -that which is good, of them that are good, by becoming good himself; -so then here is a good wife, and good customers, and good gain, -and all these by becoming religious, which is good; therefore, -to become religious to get all these, is a good and profitable -design.[174] - -This answer, thus made by this Mr. Money-love to Mr. By-end's -question, was highly applauded by them all; wherefore they concluded, -upon the whole, that it was most wholesome and advantageous. And -because, as they thought, no man was able to contradict it, and -because Christian and Hopeful were yet within call, they jointly -agreed to assault them with the question as soon as they overtook -them; and the rather because they had opposed Mr. By-ends before. -So they called after them, and they stopped, and stood still till -they came up to them; but they concluded, as they went, that not -Mr. By-ends, but old Mr. Hold-the-world, should propound the question -to them, because, as they supposed, their answer to him would be -without the remainder of that heat that was kindled betwixt Mr. -By-ends and them, at their parting a little before. - -So they came up to each other, and after a short salutation, Mr. -Hold-the-world propounded the question to Christian and his fellow, -and bid them to answer it if they could. - -CHR. then said Christian, Even a babe in religion may answer 10,000 -such questions. For if it be unlawful to follow Christ for loaves -(as it is in the sixth of John), how much more abominable is it -to make of him and religion a stalking-horse, to get and enjoy the -world![175] Nor do we find any other than heathens, hypocrites, -devils, and witches, that are of this opinion.[176] - -1. Heathens; for when Hamor and Shechem had a mind to the daughter -and cattle of Jacob, and saw that there was no ways for them -to come at them, but by becoming circumcised; they say to their -companions, if every male of us be circumcised, as they are -circumcised, shall not their cattle, and their substance, and -every beast of theirs, be ours? Their daughter and their cattle -were that which they sought to obtain, and their religion the -stalking-horse they made use of to come at them. Read the whole -story (Gen. 34:20-23). - -2. The hypocritical Pharisees were also of this religion; long -prayers were their pretence; but to get widows' houses was their -intent; and greater damnation was from God their judgment (Luke -20:46, 47). - -3. Judas the devil was also of this religion; he was religious -for the bag, that he might be possessed of what was therein; but -he was lost, cast away, and the very son of perdition. - -4. Simon the witch was of this religion too; for he would have -had the Holy Ghost, that he might have got money therewith; and -his sentence from Peter's mouth was according (Acts 8:19-20). - -5. Neither will it out of my mind, but that that man that takes -up religion for the world, will throw away religion for the world; -for so surely as Judas designed the world in becoming religious, -so surely did he also sell religion and his Master for the same. -To answer the question therefore affirmatively, as I perceive you -have done; and to accept of, as authentic, such answer, is both -heathenish, hypocritical, and devilish; and your reward will be -according to your works.[177] Then they stood staring one upon -another, but had not wherewith to answer Christian. Hopeful also -approved of the soundness of Christian's answer; so there was a -great silence among them. Mr. By-ends and his company also staggered -and kept behind, that Christian and Hopeful might outgo them. Then -said Christian to his fellow, If these men cannot stand before -the sentence of men, what will they do with the sentence of God? -And if they are mute when dealt with by vessels of clay, what will -they do when they shall be rebuked by the flames of a devouring -fire?[178] - -Then Christian and Hopeful outwent them again, and went till they -came at a delicate plain, called Ease, where they went with much -content; but that plain was but narrow, so they were quickly got -over it. Now at the further side of that plain, was a little Hill -called Lucre, and in that hill a silver mine, which some of them -that had formerly gone that way, because of the rarity of it, had -turned aside to see; but going too near the brink of the pit, the -ground being deceitful under them, broke, and they were slain; -some also had been maimed there, and could not, to their dying -day, be their own men again. - -Then I saw in my dream, that a little off the road, over against -the silver mine, stood Demas (gentleman-like) to call to passengers -to come and see; who said to Christian and his fellow, Ho! turn -aside hither, and I will show you a thing.[179] - -CHR. What thing so deserving as to turn us out of the way to see -it? - -DEMAS. Here is a silver mine, and some digging in it for treasure. -If you will come, with a little pains you may richly provide for -yourselves. - -HOPE. Then said Hopeful, Let us go see.[180] - -CHR. Not I, said Christian, I have heard of this place before now; -and how many have there been slain; and besides that, treasure -is a snare to those that seek it; for it hindereth them in their -pilgrimage. Then Christian called to Demas, saying, Is not the -place dangerous? Hath it not hindered many in their pilgrimage? -(Hosea 14:8). - -DEMAS. Not very dangerous, except to those that are careless (but -withal, he blushed as he spake). - -CHR. Then said Christian to Hopeful, Let us not stir a step, but -still keep on our way. - -HOPE. I will warrant you, when By-ends comes up, if he hath the -same invitation as we, he will turn in thither to see. - -CHR. No doubt thereof, for his principles lead him that way, and -a hundred to one but he dies there. - -DEMAS. Then Demas called again, saying, But will you not come over -and see? - -CHR. Then Christian roundly answered, saying, Demas, thou art an -enemy to the right ways of the Lord of this way, and hast been -already condemned for thine own turning aside, by one of his -Majesty's judges (2 Tim. 4:10); and why seekest thou to bring us -into the like condemnation? Besides, if we at all turn aside, our -Lord the King will certainly hear thereof, and will there put us -to shame, where we would stand with boldness before Him. Demas -cried again, That he also was one of their fraternity; and that if -they would tarry a little, he also himself would walk with them. - -CHR. Then said Christian, What is thy name? Is it not the same by -the which I have called thee? - -DEMAS. Yes, my name is Demas; I am the son of Abraham. - -CHR. I know you; Gehazi was your great-grandfather, and Judas -your father; and you have trod in their steps (2 Kings 5:20; Matt. -26:14, 15; 27:1-5). It is but a devilish prank that thou usest; -thy father was hanged for a traitor, and thou deservest no better -reward. Assure thyself, that when we come to the King, we will do -Him word of this thy behaviour. Thus they went their way. - -By this time By-ends and his companions were come again within -sight, and they, at the first beck, went over to Demas. Now, -whether they fell into the pit by looking over the brink thereof, -or whether they went down to dig, or whether they were smothered -in the bottom by the damps that commonly arise, of these things -I am not certain; but this I observed, that they never were seen -again in the way.[181] Then sang Christian- - -By-ends and silver Demas both agree; One calls, the other runs, -that he may be A sharer in his lucre; so these do Take up in this -world, and no further go. - -Now I saw that, just on the other side of this plain, the Pilgrims -came to a place where stood an old monument, hard by the highway -strange side; at the sight of which they were both concerned, -because of the strangeness of the form thereof; for it seemed to -them as if it had been a woman transformed into the shape of a -pillar; here therefore they stood looking, and looking upon it, but -could not for a time tell what they should make thereof. At last -Hopeful espied written above the head thereof, a writing in an -unusual hand; but he being no scholar, called to Christian (for he -was learned) to see if he could pick out the meaning; so he came, -and after a little laying of letters together, he found the same -to be this, "Remember Lot's wife." So he read it to his fellow; -after which they both concluded that that was the pillar of -salt into which Lot's wife was turned, for her looking back with -a covetous heart, when she was going from Sodom for safety[182] -(Gen. 19:260); which sudden and amazing sight gave them occasion -of this discourse. - -CHR. Ah, my brother! this is a seasonable sight; it came opportunely -to us after the invitation which Demas gave us to come over to -view the Hill Lucre; and had we gone over, as he desired us, and -as thou wast inclining to do, my brother, we had, for aught I -know, been made ourselves like this woman, a spectacle for those -that shall come after to behold. - -HOPE. I am sorry that I was so foolish, and am made to wonder -that I am not now as Lot's wife; for wherein was the difference -betwixt her sin and mine? She only looked back; and I had a desire -to go see. Let grace be adored, and let me be ashamed, that ever -such a thing should be in mine heart. - -CHR. Let us take notice of what we see here, for our help for time -to come. This woman escaped one judgment, for she fell not by the -destruction of Sodom; yet she was destroyed by another, as we see -she is turned into a pillar of salt. - -HOPE. True, and she may be to us both caution and example; -caution, that we should shun her sin; or a sign of what judgment -will overtake such as shall not be prevented by this caution; so -Korah, Dathan, and Abiram, with the 250 men that perished in their -sin, did also become a sign or example to others to beware (Num. -26:9, 10). But above all, I muse at one thing, to wit, how Demas -and his fellows can stand so confidently yonder to look for that -treasure, which this woman, but for looking behind her, after (for -we read not that she stepped one foot out of the way) was turned -into a pillar of salt; especially since the judgment which overtook -her did make her an example, within sight of where they are; for -they cannot choose but see her, did they but lift up their eyes. - -CHR. It is a thing to be wondered at, and it argueth that their -hearts are grown desperate in the case; and I cannot tell who -to compare them to so fitly, as to them that pick pockets in the -presence of the judge, or that will out purses under the gallows.[183] -It is said of the men of Sodom, that they were sinners exceedingly, -because they were sinners before the Lord, that is, in His eyesight, -and notwithstanding the kindnesses that He had showed them (Gen. -13:13), for the land of Sodom was now like the garden of Eden -heretofore (Gen. 13:10). This, therefore, provoked Him the more to -jealousy, and made their plague as hot as the fire of the Lord out -of Heaven could make it. And it is most rationally to be concluded, -that such, even such as these are, that shall sin in the sight, yea, -and that too in despite of such examples that are set continually -before them, to caution them to the contrary, must be partakers -of severest judgments. - -HOPE. Doubtless thou hast said the truth; but what a mercy is -it, that neither thou, but especially I, am not made myself this -example! This ministereth occasion to us to thank God, to fear -before Him, and always to remember Lot's wife.[184] - -I saw, then, that they went on their way to a pleasant river; which -David the king called "the river of God," but John "the river of -the water of life"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now their -way lay just upon the bank of the river; here, therefore, Christian -and his companion walked with great delight; they drank also -of the water of the river, which was pleasant, and enlivening to -their weary spirits:[186] besides, on the banks of this river, on -either side, were green trees, that bore all manner of fruit; and -the leaves of the trees were good for medicine; with the fruit -of these trees they were also much delighted; and the leaves they -eat to prevent surfeits, and other diseases that are incident -to those that heat their blood by travels. On either side of the -river was also a meadow, curiously beautified with lilies, and -it was green all the year long. In this meadow they lay down, and -slept; for here they might lie down safely. When they awoke, they -gathered again of the fruit of the trees, and drank again of the -water of the river, and then lay down again to sleep (Psa. 23:2; -Isa. 14:30). Thus they did several days and nights.[187] Then they -sang- - -Behold ye how these crystal streams do glide, To comfort pilgrims -by the highway side; The meadows green, besides their fragrant -smell, Yield dainties for them: and he that can tell What pleasant -fruit, yea, leaves, these trees do yield, Will soon sell all, that -he may buy this field. - -So when they were disposed to go on (for they were not, as yet, -at their journey's end), they ate and drank, and departed.[188] - -Now, I beheld in my dream, that they had not journeyed far, but -the river and the way for a time parted; at which they were not a -little sorry; yet they durst not go out of the way. Now the way -from the river was rough, and their feet tender, by reason of -their travels; "so the souls of the pilgrims were much discouraged -because of the way" (Num. 21:4). Wherefore, still as they went -on, they wished for better way.[189] Now, a little before them, -there was on the left hand of the road a meadow, and a stile to -go over into it; and that meadow is called By-path Meadow. Then -said Christian to his fellow, If this meadow lieth along by our -way-side, let us go over into it.[190] Then he went to the stile -to see, and behold, a path lay along by the way, on the other side -of the fence. It is according to my wish, said Christian. Here is -the easiest going; come, good Hopeful, and let us go over. - -HOPE. But how if this path should lead us out of the way?[191] - -CHR. That is not like, said the other. Look, doth it not go along -by the way-side? So Hopeful, being persuaded by his fellow, went -after him over the stile. When they were gone over, and were got -into the path, they found it very easy for their feet; and withal, -they, looking before them, espied a man walking as they did (and -his name was Vain-confidence); so they called after him, and asked -him whither that way led. He said, to the Celestial Gate.[192] -Look, said Christian, did not I tell you so? By this you may see -we are right. So they followed, and he went before them. But, -behold, the night came on, and it grew very dark; so that they -that were behind, lost the sight of him that went before. - -He, therefore, that went before[193] (Vain-confidence by name), -not seeing the way before him, fell into a deep pit (Isa. 9:16), -which was on purpose there made, by the Prince of those grounds, -to catch vain-glorious fools withal, and was dashed in pieces with -his fall.[194] - -Now Christian and his fellow heard him fall. So they called to -know the matter, but there was none to answer; only they heard a -groaning. Then said Hopeful, Where are we now? Then was his fellow -silent, as mistrusting that he had led him out of the way; and now -it began to rain, and thunder, and lighten[195] in a very dreadful -manner; and the water rose amain.[196] - -Then Hopeful groaned in himself, saying, O that I had kept on my -way! - -CHR. Who could have thought that this path should have led us out -of the way? - -HOPE. I was afraid on it at the very first, and therefore gave -you that gentle caution. I would have spoke plainer, but that you -are older than I.[197] - -CHR. Good brother, be not offended; I am sorry I have brought -thee out of the way, and that I have put thee into such imminent -danger; pray, my brother, forgive me; I did not do it of an evil -intent.[198] - -HOPE. Be comforted, my brother, for I forgive thee; and believe -too that this shall be for our good. - -CHR. I am glad I have with me a merciful brother; but we must not -stand thus: let us try to go back again. - -HOPE. But, good brother, let me go before. - -CHR. No, if you please, let me go first, that if there be any -danger, I may be first therein, because by my means we are both -gone out of the way. - -HOPE. No, said Hopeful, you shall not go first; for your mind -being troubled may lead you out of the way again. Then, for their -encouragement, they heard the voice of one saying, "Set thine heart -toward the highway, even the way which thou wentest; turn again" -(Jer. 31:21). But by this time the waters were greatly risen, by -reason of which the way of going back was very dangerous. (Then -I thought that it is easier going out of the way when we are in, -than going in when we are out). Yet they adventured to go back, -but it was so dark, and the flood was so high, that in their going -back they had like to have been drowned nine or 10 times.[199] - -Neither could they, with all the skill they had, get again to -the stile that night. Wherefore, at last, lighting under a little -shelter, they sat down there until the day-break; but, being weary, -they fell asleep. Now there was, not far from the place where they -lay, a castle, called Doubting Castle, the owner whereof was Giant -Despair;[200] and it was in his grounds they now were sleeping: -wherefore he, getting up in the morning early, and walking up and -down in his fields, caught Christian and Hopeful asleep in his -grounds. Then, with a grim and surly voice, he bid them awake; -and asked them whence they were, and what they did in his grounds. -They told him they were pilgrims, and that they had lost their -way. Then said the Giant, You have this night trespassed on me, -by trampling in, and lying on my grounds, and therefore you must -go along with me. So they were forced to go, because he was stronger -than they.[201] They also had but little to say, for they knew -themselves in a fault. The Giant therefore drove them before him, -and put them into his castle, into a very dark dungeon, nasty and -stinking to the spirits of these two men (Psa. 88:18). Here then -they lay from Wednesday morning till Saturday night, without one -bit of bread, or drop of drink, or light, or any to ask how they -did; they were therefore here in evil case, and were far from -friends and acquaintance. Now in this place Christian had double -sorrow,[202] because it was through his unadvised counsel that -they were brought into this distress.[203] - -Now, Giant Despair had a wife, and her name was Diffidence.[204] -So, when he was gone to bed, he told his wife what he had done; to -wit, that he had taken a couple of prisoners, and cast them into -his dungeon, for trespassing on his grounds. Then he asked her -also what he had best to do further to them. So she asked him -what they were, whence they came, and whither they were bound; and -he told her. Then she counselled him, that when he arose in the -morning he should beat them without any mercy. So, when he arose, -he getteth him a grievous crab-tree cudgel, and goes down into -the dungeon to them, and there first falls to rating of them as if -they were dogs, although they never gave him a word of distaste. -Then he falls upon them, and beats them fearfully, in such sort, -that they were not able to help themselves, or to turn them upon -the floor. This done, he withdraws and leaves them, there to condole -their misery, and to mourn under their distress. So all that day -they spent the time in nothing but sighs and bitter lamentations. -The next night, she, talking with her husband about them further, -and understanding that they were yet alive, did advise him to -counsel them to make away themselves. So when morning was come, -he goes to them in a surly manner as before, and perceiving them -to be very sore with the stripes that he had given them the day -before, he told them, that since they were never like to come out -of that place, their only way would be forthwith to make an end -of themselves, either with knife, halter, or poison, for why, said -he, should you choose life, seeing it is attended with so much -bitterness?[205] But they desired him to let them go. With that -he looked ugly upon them, and, rushing to them, had doubtless made -an end of them himself, but that he fell into one of his fits (for -he sometimes, in sunshiny weather, fell into fits),[206] and lost -for a time the use of his hand; wherefore he withdrew, and left -them as before, to consider what to do. Then did the prisoners -consult between themselves, whether it was best to take his counsel -or no; and thus they began to discourse: - -CHR. Brother, said Christian, what shall we do? The life that we -now live is miserable. For my part, I know not whether is best, -to live thus, or to die out of hand. "My soul chooseth strangling -rather than life," and the grave is more easy for me than this -dungeon (Job 7:15). Shall we be ruled by the Giant?[207] - -HOPE. Indeed, our present condition is dreadful, and death would -be far more welcome to me than thus for ever to abide; but yet, -let us consider, the Lord of the country to which we are going hath -said, Thou shalt do no murder: no, not to another man's person; -much more, then, are we forbidden to take his counsel to kill -ourselves. Besides, he that kills another, can but commit murder -upon his body; but for one to kill himself, is to kill body and -soul at once. And, moreover, my brother, thou talkest of ease in -the grave; but hast thou forgotten the hell, whither for certain -the murderers go? For "no murderer hath eternal life," &c.[208] -And let us consider, again, that all the law is not in the hand -of Giant Despair. Others, so far as I can understand, have been -taken by him, as well as we; and yet have escaped out of his hand. -Who knows, but that God that made the world may cause that Giant -Despair may die? or that, at some time or other, he may forget to -lock us in? or that he may, in a short time, have another of his -fits before us, and may lose the use of his limbs? and if ever that -should come to pass again, for my part, I am resolved to pluck up -the heart of a man, and to try my utmost to get from under his -hand. I was a fool that I did not try to do it before; but, however, -my brother, let us be patient, and endure a while. The time may -come that may give us a happy release; but let us not be our own -murderers. With these words, Hopeful at present did moderate the -mind of his brother; so they continued together (in the dark) that -day, in their sad and doleful condition.[209] - -Well, towards evening, the Giant goes down into the dungeon again, -to see if his prisoners had taken his counsel; but when he came -there, he found them alive; and truly, alive was all; for now, -what for want of bread and water, and by reason of the wounds -they received when he beat them, they could do little but breathe. -But, I say, he found them alive; at which he fell into a grievous -rage, and told them, that seeing they had disobeyed his counsel, -it should be worse with them than if they had never been born. - -At this they trembled greatly,[210] and I think that Christian -fell into a swoon;[211] but, coming a little to himself again, -they renewed their discourse about the Giant's counsel, and whether -yet they had best to take it or no. Now Christian again seemed to -be for doing it,[212] but Hopeful made his second reply as followeth- - -HOPE. My brother, said he, rememberest thou not how valiant thou -hast been heretofore? Apollyon could not crush thee, nor could -all that thou didst hear, or see, or feel, in the Valley of the -Shadow of Death. What hardship, terror, and amazement hast thou -already gone through! And art thou now nothing but fear! Thou seest -that I am in the dungeon with thee, a far weaker man by nature -than thou art; also, this Giant has wounded me as well as thee, -and hath also cut off the bread and water from my mouth; and with -thee I mourn without the light. But let us exercise a little more -patience; remember how thou playedst the man at Vanity Fair, and -wast neither afraid of the chain, nor cage, nor yet of bloody -death. Wherefore let us (at least to avoid the shame, that becomes -not a Christian to be found in) bear up with patience as well as -we can.[213] - -Now, night being come again, and the Giant and his wife being in -bed, she asked him concerning the prisoners, and if they had taken -his counsel. To which he replied, They are sturdy rogues, they -choose rather to bear all hardship, than to make away themselves. -Then said she, Take them into the castle-yard tomorrow, and show them -the bones and skulls of those that thou hast already despatched, -and make them believe, ere a week comes to an end, thou also -wilt tear them in pieces, as thou hast done their fellows before -them.[214] - -So when the morning was come, the Giant goes to them again, and -takes them into the castle-yard, and shows them, as his wife had -bidden him. These, said he, were pilgrims as you are, once, and -they trespassed in my grounds, as you have done; and when I thought -fit, I tore them in pieces, and so, within 10 days, I will do you. -Go, get you down to your den again; and with that, he beat them -all the way thither. They lay, therefore, all day on Saturday -in a lamentable case, as before.[215] Now, when night was come, -and when Mrs. Diffidence and her husband, the Giant, were got to -bed, they began to renew their discourse of their prisoners; and -withal the old Giant wondered, that he could neither by his blows -nor his counsel bring them to an end. And with that his wife -replied, I fear, Said she, that they live in hope that some will -come to relieve them, or that they have picklocks about them, by -the means of which they hope to escape. And sayest thou so, my -dear? said the Giant; I will, therefore, search them in the morning. - -Well, on Saturday, about midnight, they began to pray, and continued -in prayer till almost break of day.[216] - -Now, a little before it was day, good Christian, as one half-amazed, -brake out in this passionate speech: What a fool, quoth he, am -I, thus to lie in a stinking dungeon, when I may as well walk at -liberty! I have a key in my bosom, called Promise, that will, I -am persuaded, open any lock in Doubting Castle. Then said Hopeful, -That is good news, good brother; pluck it out of thy bosom, and -try.[217] - -Then Christian pulled it out of his bosom, and began to try at -the dungeon door, whose bolt (as he turned the key) gave back, -and the door flew open with ease, and Christian and Hopeful both -came out. Then he went to the outward door that leads into the -castle-yard, and, with his key, opened that door also. After, he -went to the iron gate, for that must be opened too; but that lock -went damnable hard,[218] yet the key did open it. Then they thrust -open the gate to make their escape with speed, but that gate, as -it opened, made such a creaking, that it waked Giant Despair, who, -hastily rising to pursue his prisoners, felt his limbs to fail, -for his fits took him again, so that he could by no means go after -them.[219] Then they went on, and came to the King's highway, and -so were safe, because they were out of his jurisdiction.[220] - -Now, when they were gone over the stile, they began to contrive -with themselves what they should do at that stile, to prevent -those that should come after, from falling into the hands of Giant -Despair.[221] So they consented to erect there a pillar, and to -engrave upon the side thereof this sentence-"Over this stile is -the way to Doubting Castle, which is kept by Giant Despair, who -despiseth the King of the Celestial Country, and seeks to destroy -His holy pilgrims." Many, therefore, that followed after, read -what was written, and escaped the danger. This done, they sang -as follows- - -Out of the way we went, and then we found What 'twas to tread upon -forbidden ground; And let them that come after have a care, Lest -heedlessness makes them, as we, to fare. Lest they for trespassing -his prisoners are, Whose castle's Doubting, and whose name's -Despair. - -They went then till they came to the Delectable Mountains, which -mountains belong to the Lord of that hill of which we have spoken -before; so they went up to the mountains, to behold the gardens -and orchards, the vineyards and fountains of water; where -also they drank and washed themselves, and did freely eat of the -vineyards.[222] Now there were on the tops of these mountains, -shepherds feeding their flocks, and they stood by the highway -side. The Pilgrims therefore went to them, and leaning upon their -staves (as is common with weary pilgrims, when they stand to talk -with any by the way), they asked, Whose Delectable Mountains are -these? And whose be the sheep that feed upon them? - -SHEP. These mountains are Immanuel's Land, and they are within -sight of His city; and the sheep also are His, and He laid down -His life for them (John 10:11). - -CHR. Is this the way to the Celestial City? - -SHEP. You are just in your way. - -CHR. How far is it thither? SHEP. Too far for any but those that -shall get thither indeed. - -CHR. Is the way safe or dangerous? - -SHEP. Safe for those for whom it is to be safe; but the transgressors -shall fall therein[223] (Hosea 14:9). - -CHR. Is there, in this place, any relief for pilgrims that are -weary and faint in the way? - -SHEP. The Lord of these mountains hath given us a charge not to -be "forgetful to entertain strangers" (Heb. 13:2); therefore the -good of the place is before you. - -I saw also in my dream, that when the Shepherds perceived that -they were wayfaring men, they also put questions to them, to which -they made answer as in other places; as, Whence came you? And, How -got you into the way? And, By what means have you so persevered -therein? For but few of them that begin to come hither, do show -their face on these mountains. But when the Shepherds heard their -answers, being pleased therewith, they looked very lovingly upon -them, and said, Welcome to the Delectable Mountains.[224] - -The Shepherds, I say, whose names were Knowledge, Experience, Watchful, -and Sincere, took them by the hand, and had them to their tents, -and made them partake of that which was ready at present.[225] -They said, moreover, We would that ye should stay here a while, -to be acquainted with us; and yet more to solace yourselves with -the good of these Delectable Mountains. They then told them that -they were content to stay; so they went to their rest that night, -because it was very late. - -Then I saw in my dream, that in the morning the Shepherds called -up Christian and Hopeful to walk with them upon the mountains: so -they went forth with them, and walked a while, having a pleasant -prospect on every side. Then said the Shepherds one to another, -Shall we show these Pilgrims some wonders? So when they had concluded -to do it, they had them first to the top of a hill Error, which -was very steep on the furthest side, and bid them look down to -the bottom. So Christian and Hopeful looked down, and saw at the -bottom several men dashed all to pieces by a fall that they had -from the top. Then said Christian, What meaneth this? The Shepherds -answered, Have you not heard of them that were made to err, by -hearkening to Hymeneus and Philetus, as concerning the faith of the -resurrection of the body? (2 Tim. 2:17, 18). They answered, Yes. -Then said the Shepherds, Those that you see lie dashed in pieces -at the bottom of this mountain are they; and they have continued -to this day unburied, as you see, for an example to others to -take heed how they clamber too high, or how they come too near -the brink of this mountain.[226] - -Then I saw that they had them to the top of another mountain, -and the name of that is Caution, and bid them look afar off;[227] -which, when they did, they perceived, as they thought, several -men walking up and down among the tombs that were there; and they -perceived that the men were blind, because they stumbled sometimes -upon the tombs, and because they could not get out from among -them.[228] Then said Christian, What means this? - -The Shepherds then answered, Did you not see a little below these -mountains a stile that led into a meadow, on the left hand of -this way? They answered, Yes. Then said the Shepherds, From that -stile there goes a path that leads directly to Doubting Castle, -which is kept by Giant Despair, and these, pointing to them among -the tombs, came once on pilgrimage as you do now, even till they -came to that same stile; and because the right way was rough in -that place, they chose to go out of it into that meadow, and there -were taken by Giant Despair, and cast into Doubting Castle: where, -after they had been a while kept in the dungeon, he at last did put -out their eyes, and led them among those tombs, where he has left -them to wander to this very day, that the saying of the wise man -might be fulfilled, "He that wandereth out of the way of understanding, -shall remain in the congregation of the dead" (Prov. 21:16).[229] -Then Christian and Hopeful looked upon one another, with tears -gushing out, but yet said nothing to the Shepherds.[230] - -Then I saw in my dream, that the Shepherds had them to another -place, in a bottom, where was a door in the side of a hill, and they -opened the door, and bid them look in. They looked in, therefore, -and saw that within it was very dark and smoky; they also thought -that they heard there a rumbling noise as of fire, and a cry of -some tormented, and that they smelt the scent of brimstone. Then -said Christian, What means this? The Shepherds told them, This -is a byway to hell, a way that hypocrites go in at; namely, such -as sell their birthright, with Esau; such as sell their master, -with Judas; such as blaspheme the Gospel, with Alexander; and that -lie and dissemble, with Ananias and Sapphira his wife.[231] Then -said Hopeful to the Shepherds, I perceive that these had on them, -even every one, a show of pilgrimage, as we have now; had they -not? - -SHEP. Yes, and held it a long time too. - -HOPE. How far might they go on in pilgrimage in their day, since -they notwithstanding were thus miserably cast away? - -SHEP. Some further, and some not so far, as these mountains.[232] - -Then said the Pilgrims one to another, We had need to cry to the -Strong for strength. - -SHEP. Aye, and you will have need to use it, when you have it, -too. - -By this time the Pilgrims had a desire to go forward, and the -Shepherds a desire they should; so they walked together towards -the end of the mountains. Then said the Shepherds one to another, -Let us here show to the Pilgrims the gates of the Celestial City, -if they have skill to look through our perspective glass.[233] -The Pilgrims then loving accepted the motion; so they had them to -the top of a high hill, called Clear, and gave them their glass -to look. - -Then they essayed to look, but the remembrance of that last thing -that the Shepherds had showed them, made their hands shake; by -means of which impediment, they could not look steadily through -the glass; yet they thought they saw something like the gate, and -also some of the glory of the place.[234] Then they went away, -and sang this song- - -Thus, by the Shepherds, secrets are reveal'd, Which from all other -men are kept conceal'd Come to the Shepherds, then, if you would -see Things deep, things hid, and that mysterious be.[235] - -When they were about to depart, one of the Shepherds gave them a -note of the way. Another of them bid them beware of the Flatterer. -The third bid them take heed that they sleep not upon the Enchanted -Ground. And the fourth bid them God speed. So I awoke from my -dream.[236] - -And I slept, and dreamed again, and saw the same two Pilgrims going -down the mountains along the highway towards the city. Now, a -little below these mountains, on the left hand, lieth the country -of Conceit;[237] from which country there comes into the way in -which the Pilgrims walked, a little crooked lane. Here, therefore, -they met with a very brisk lad, that came out of that country; and -his name was Ignorance. So Christian asked him from what parts he -came, and whither he was going. - -IGNOR. Sir, I was born in the country that lieth off there, a -little on the left hand, and I am going to the Celestial City. - -CHR. But how do you think to get in at the gate? for you may find -some difficulty there. - -IGNOR. As other good people do, said he. - -CHR. But what have you to show at that gate, that may cause that -the gate should be opened to you? - -IGNOR. I know my Lord's will, and I have been a good liver; I pay -every man his own; I pray, fast, pay tithes, and give alms, and -have left my country for whither I am going.[238] - -CHR. But thou camest not in at the wicket-gate that is at the -head of this way; thou camest in hither through that same crooked -lane, and therefore, I fear, however thou mayest think of thyself, -when the reckoning day shall come, thou wilt have laid to thy charge -that thou art a thief and a robber, instead of getting admittance -into the city. - -IGNOR. Gentlemen, ye be utter strangers to me, I know you not; be -content to follow the religion of your country, and I will follow -the religion of mine. I hope all will be well. And as for the -gate that you talk of, all the world knows that that is a great -way off of our country. I cannot think that any man in all our -parts doth so much as know the way to it, nor need they matter -whether they do or no, since we have, as you see, a fine pleasant -green lane, that comes down from our country, the next way into -the way. - -When Christian saw that the man was "wise in his own conceit," -he said to Hopeful, whisperingly, "There is more hope of a fool -than of him" (Prov. 26:12). And said, moreover, "When he that is -a fool walketh by the way, his wisdom faileth him, and he saith -to everyone that he is a fool" (Eccl. 10:3). What, shall we talk -further with him, or out-go him at present, and so leave him to -think of what he hath heard already, and then stop again for him -afterwards, and see if by degrees we can do any good to him? Then -said Hopeful- - -Let Ignorance a little while now muse On what is said, and let him -not refuse Good counsel to embrace, lest he remain Still ignorant -of what's the chiefest gain. God saith, those that no understanding -have, Although He made them, them He will not save. - -HOPE. He further added, It is not good, I think, to say all to him -at once; let us pass him by, if you will, and talk to him anon, -even as he is able to bear it.[239] - -So they both went on, and Ignorance he came after. Now when they -had passed him a little way, they entered into a very dark lane, -where they met a man whom seven devils had bound with seven strong -cords, and were carrying of him back to the door that they saw -on the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now good -Christian began to tremble, and so did Hopeful his companion; yet -as the devils led away the man, Christian looked to see if he knew -him; and he thought it might be one Turn-away, that dwelt in the -town of Apostasy. But he did not perfectly see his face, for he -did hang his head like a thief that is found.[241] But being once -past, Hopeful looked after him, and espied on his back a paper with -this inscription, "Wanton professor, and damnable apostate."[242] -Then said Christian to his fellow, Now I call to remembrance, that -which was told me of a thing that happened to a good man hereabout. -The name of the man was Little-faith, but a good man, and he dwelt -in the town of Sincere. The thing was this: At the entering in at -this passage, there comes down from Broad-way Gate, a lane called -Dead Man's Lane;[243] so called because of the murders that are -commonly done there; and this Little-faith going on pilgrimage, -as we do now, chanced to sit down there, and slept. Now there -happened, at that time, to come down the lane from Broad-way Gate, -three sturdy rogues, and their names were Faint-heart, Mistrust, -and Guilt (three brothers), and they espying Little-faith, where -he was, came galloping up with speed. Now the good man was just -awake from his sleep, and was getting up to go on his journey. -So they came up all to him, and with threatening language bid him -stand. At this, Little-faith looked as white as a cloud, and had -neither power to fight nor fly. Then said Faint-heart, Deliver thy -purse. But he making no haste to do it (for he was loath to lose -his money), Mistrust ran up to him, and thrusting his hand into -his pocket, pulled out thence a bag of silver. Then he cried out, -Thieves! Thieves! With that, Guilt, with a great club that was -in his hand, struck Little-faith on the head, and with that blow -felled him flat to the ground; where be lay bleeding as one that -would bleed to death.[244] All this while the thieves stood by. But, -at last, they hearing that some were upon the road, and fearing -lest it should be one Great-grace, that dwells in the city of -good-confidence, they betook themselves to their heels, and left -this good man to shift for himself. Now, after a while, Little-faith -came to himself, and getting up, made shift to scrabble on his -way.[245] This was the story. - -HOPE. But did they take from him all that ever he had? - -CHR. No; the place where his jewels were they never ransacked, so -those he kept still. But, as I was told, the good man was much -afflicted for his loss, for the thieves got most of his spending-money. -That which they got not (as I said) were jewels,[246] also he had -a little odd money left, but scarce enough to bring him to his -journey's end (1 Peter 4:18); nay, if I were not misinformed, -he was forced to beg as be went, to keep himself alive; for his -jewels he might not sell. But beg, and do what he could, he went -(as we say) with many a hungry belly the most part of the rest of -the way.[247] - -HOPE. But is it not a wonder they got not from him his certificate, -by which he was to receive his admittance at the Celestial Gate? - -CHR. It is a wonder; but they got not that, though they missed it -not through any good cunning of his; for he, being dismayed with -their coming upon him, had neither power nor skill to hide anything; -so it was more by good Providence than by his endeavour, that they -missed of that good thing.[248] - -HOPE. But it must needs be a comfort to him, that they got not -this jewel from him.[249] - -CHR. It might have been great comfort to him, had he used it as -he should; but they that told me the story said, that he made but -little use of it all the rest of the way, and that because of the -dismay that he had in the taking away his money; indeed, he forgot -it a great part of the rest of his journey; and besides, when -at any time it came into his mind, and he began to be comforted -therewith, then would fresh thoughts of his loss come again upon -him, and those thoughts would swallow up all (1 Peter 1:9). - -HOPE. Alas! poor man. This could not but be a great grief to him. - -CHR. Grief! aye, a grief indeed. Would it not have been so to any -of us, had we been used as he, to be robbed, and wounded too, and -that in a strange place, as he was? It is a wonder he did not die -with grief, poor heart! I was told that he scattered almost all -the rest of the way with nothing but doleful and bitter complaints; -telling also to all that overtook him, or that he overtook in the -way as he went, where he was robbed, and how; who they were that -did it, and what he lost; how he was wounded, and that he hardly -escaped with his life.[250] - -HOPE. But it is a wonder that his necessity did not put him upon -selling or pawning some of his jewels,[251] that he might have -wherewith to relieve himself in his journey. - -CHR. Thou talkest like one upon whose head is the shell to this -very day; for what should he pawn them, or to whom should he sell -them? In all that country where he was robbed, his jewels were -not accounted of; nor did he want that relief which could from -thence be administered to him. Besides, had his jewels been missing -at the gate of the Celestial City, he had (and that he knew well -enough) been excluded from an inheritance there; and that would -have been worse to him than the appearance and villany of 10,000 -thieves. - -HOPE. Why art thou so tart, my brother? Esau sold his birthright, and -that for a mess of pottage, and that birthright was his greatest -jewel; and if he, why might not Little-faith do so too? (Heb. -12:16). - -CHR. Esau did sell his birthright indeed, and so do many besides, -and by so doing exclude themselves from the chief blessing, as -also that caitiff did; but you must put a difference betwixt Esau -and Little-faith, and also betwixt their estates. Esau's birthright -was typical, but Little-faith's jewels were not so; Esau's belly -was his god, but Little-faith's belly was not so; Esau's want lay -in his fleshly appetite, Little-faith's did not so. Besides, Esau -could see no further than to the fulfilling of his lusts; "Behold -I am at the point to die (said he), and what profit shall this -birthright do me?" (Gen. 25:32). But Little-faith, though it was -his lot to have but a little faith, was by his little faith kept -from such extravagances, and made to see and prize his jewels -more than to sell them, as Esau did his birthright. You read not -anywhere that Esau had faith, no, not so much as a little; therefore -no marvel if, where the flesh only bears sway (as it will in that -man where no faith is to resist), if he sells his birthright, and -his soul and all, and that to the devil of hell; for it is with -such, as it is with the ass, who in her occasions cannot be turned -away (Jer. 2:24). When their minds are set upon their lusts, they -will have them whatever they cost. But Little-faith was of another -temper, his mind was on things divine; his livelihood was upon -things that were spiritual, and from above; therefore, to what -end should he that is of such a temper sell his jewels (had there -been any that would have bought them) to fill his mind with empty -things? Will a man give a penny to fill his belly with hay; or can -you persuade the turtle-dove to live upon carrion like the crow? -Though faithless ones can, for carnal lusts, pawn, or mortgage, -or sell what they have, and themselves outright to boot; yet they -that have faith, saving faith, though but a little of it, cannot -do so. Here, therefore, my brother, is thy mistake. - -HOPE. I acknowledge it; but yet your severe reflection had almost -made me angry.[252] - -CHR. Why, I did but compare thee to some of the birds that are -of the brisker sort, who will run to and fro in untrodden paths, -with the shell upon their heads; but pass by that, and consider -the matter under debate, and all shall be well betwixt thee and -me. - -HOPE. But, Christian, these three fellows, I am persuaded in -my heart, are but a company of cowards;[253] would they have run -else, think you, as they did, at the noise of one that was coming -on the road? Why did not Little-faith pluck up a greater heart? He -might, methinks, Have stood one brush with them, and have yielded -when there had been no remedy. - -CHR. That they are cowards, many have said, but few have found it -so in the time of trial. As for a great heart, Littlefaith had -none; and I perceive by thee, my brother, hadst thou been the -man concerned, thou art but for a brush, and then to yield. And, -verily, since this is the height of thy stomach, now they are at -a distance from us, should they appear to thee as they did to him, -they might put thee to second thoughts. - -But, consider again, they are but journeymen thieves, they serve -under the king of the bottomless pit, who, if need be, will come -in to their aid himself, and his voice is as the roaring of a -lion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as this -Little-faith was, and I found it a terrible thing. These three -villains set upon me, and I beginning, like a Christian, to resist, -they gave but a call, and in came their master. I would, as the -saying is, have given my life for a penny; but that, as God would -have it, I was clothed with armour of proof. Aye, and yet, though -I was so harnessed, I found it hard work to quit myself like a -man. No man can tell what in that combat attends us, but he that -hath been in the battle himself.[254] - -HOPE. Well, but they ran, you see, when they did but suppose that -one Great-grace was in the way.[255] - -CHR. True, they have often fled, both they and their master, when -Great-grace hath but appeared; and no marvel; for he is the King's -Champion. But, I trow,[256] you will put some difference betwixt -Little-faith and the King's Champion. All the King's subjects -are not His champions, nor can they, when tried, do such feats of -war as he. Is it meet to think that a little child should handle -Goliath as David did? Or that there should be the strength of -an ox in a wren? Some are strong, some are weak; some have great -faith, some have little. This man was one of the weak, and therefore -he went to the wall. - -HOPE. I would it had been Great-grace for their sakes. - -CHR. If it had been, he might have had his hands full; for I must -tell you, that though Great-grace is excellent good at his weapons, -and has, and can, so long as be keeps them at sword's point, do well -enough with them; yet, if they get within him, even Faint-heart, -Mistrust, or the other, it shall go hard but they will throw up -his heels. And when a man is down, you know, what can he do? - -Whoso looks well upon Great-grace's face, shall see those scars -and cuts there, that shall easily give demonstration of what I -say. Yea, once I heard that he should say (and that when he was -in the combat), "We despaired even of life."[257] How did these -sturdy rogues and their fellows make David groan, mourn, and roar? -Yea, Heman and Hezekiah, too, though champions in their day, -were forced to bestir them, when by these assaulted; and yet, -notwithstanding, they had their coats soundly brushed by them. -Peter, upon a time, would go try what he could do; but though some -do say of him that he is the prince of the apostles, they handled -him so, that they made him at last afraid of a sorry girl. - -Besides, their king is at their whistle. He is never out of hearing; -and if at any time they be put to the worst, he, if possible, comes -in to help them; and of him it is said, "The sword of him that -layeth at him cannot hold; the spear, the dart, nor the habergeon: -he esteemeth iron as straw, and brass as rotten wood. The arrow -cannot make him flee; sling stones are turned with him into -stubble. Darts are counted as stubble: he laugheth at the shaking -of a spear" (Job. 12:26-29). What can a man do in this case? It -is true, if a man could, at every turn, have Job's horse, and had -skill and courage to ride him, he might do notable things; "for -his neck is clothed with thunder, he will not be afraid of the -grasshopper; the glory of his nostrils is terrible; he paweth in -the valley, and rejoiceth in his strength, he goeth on to meet -the armed men. He mocketh at fear, and is not affrighted, neither -turneth he back from the sword. The quiver rattleth against him, -the glittering spear, and the shield. He swalloweth the ground with -fierceness and rage, neither believeth he that it is the sound of -the trumpet. He saith among the trumpets, Ha, ha! and he smelleth -the battle afar off, the thunder of the captains, and the shouting" -(Job 34:19-25). - -But for such footmen as thee and I are, let us never desire to -meet with an enemy, nor vaunt as if we could do better, when we -hear of others that they have been toiled, nor be tickled at the -thoughts of our own manhood; for such commonly come by the worst -when tried.[258] Witness Peter, of whom I made mention before. He -would swagger, aye, he would; he would, as his vain mind prompted -him to say, do better, and stand more for his Master than all men; -but who so foiled, and run down by these villains, as he?[259] - -When, therefore, we hear that such robberies are done on the King's -highway, two things become us to do: - -1. To go out harnessed, and to be sure to take a shield with -us; for it was for want of that, that he that laid so lustily at -Leviathan could not make him yield; for, indeed, if that be wanting, -he fears us not at all. Therefore, he that had skill hath said, -"Above all, taking the shield of faith, wherewith ye shall be able -to quench all the fiery darts of the wicked" (Eph. 6:16). - -2. It is good, also, that we desire of the King a convoy,[260] yea, -that he will go with us Himself. This made David rejoice when in -the Valley of the Shadow of Death; and Moses was rather for dying -where he stood, than to go one step without his God (Exo. 33:15). -O my brother, if He will but go along with us, what need we -be afraid of ten thousands that shall set themselves against us? -(Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers "fall -under the slain" (Isa. 10:4). - -I, for my part, have been in the fray before now; and though, -through the goodness of Him that is best, I am, as you see, alive; -yet I cannot boast of my manhood: Glad shall I be, if I meet with -no more such brunts; though, I fear, we are not got beyond all -danger.[261] However, since the lion and the bear have not as -yet devoured me, I hope God will also deliver us from the next -uncircumcised Philistine. Then sang Christian- - -Poor Little-faith! Hast been among the thieves? Wast robb'd? -Remember this, whoso believes, And gets more faith, shall then a -victor be Over ten thousand, else scarce over three. - -So they went on, and Ignorance followed. They went then till they -came at a place where they saw a way put itself into their way, -and seemed withal to lie as straight as the way which they should -go; and here they knew not which of the two to take, for both -seemed straight before them; therefore, here they stood still to -consider. And as they were thinking about the way, behold a man, -black of flesh, but covered with a very light robe, came to them, -and asked them why they stood there.[262] They answered, they were -going to the Celestial City, but knew not which of these ways -to take. Follow me, said the man, it is thither that I am going. -So they followed him in the way that but now came into the road, -which by degrees turned, and turned them so from the city that they -desired to go to, that, in little time, their faces were turned -away from it; yet they followed him. But by and by, before they -were aware, he led them both within the compass of a net, in which -they were both so entangled, that they knew not what to do; and -with that the white robe fell off the black man's back. Then they -saw where they were. Wherefore, there they lay crying some time, -for they could not get themselves out.[263] - -CHR. Then said Christian to his fellow, Now do I see myself in an -error. Did not the Shepherds bid us beware of the flatterers? As -is the saying of the wise man, so we have found it this day, "A -man that flattereth his neighbour, spreadeth a net for his feet" -(Prov. 29:5). - -HOPE. They also gave us a note of directions about the way, for -our more sure finding thereof; but therein we have also forgotten -to read, and have not kept ourselves from the paths of the destroyer. -Here David was wiser than we; for, saith he, "Concerning the works -of men, by the word of thy lips, I have kept me from the paths of -the destroyer" (Psa. 16:4). Thus they lay bewailing themselves in -the net. At last they espied a Shining One coming towards them, -with a whip of small cord in his hand. When he was come to the -place where they were, he asked them whence they came, and what -they did there. They told him that they were poor pilgrims going -to Zion, but were led out of their way by a black man, clothed in -white, who bid us, said they, follow him, for he was going thither -too. Then said he with the whip, It is Flatterer, a false apostle, -that hath transformed himself into an angel of light (Prov. 29:5; -Dan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let the men -out. Then said he to them, Follow me, that I may set you in your -way again. So he led them back to the way which they had left to -follow the Flatterer. Then he asked them, saying, Where did you lie -the last night? They said, With the Shepherds, upon the Delectable -Mountains. He asked them then, if they had not of those Shepherds -a note of direction for the way. They answered, Yes. But did you, -said he, when you were at a stand, pluck out and read your note? -They answered, No. He asked them, Why? They said, they forgot. He -asked, moreover, if the Shepherds did not bid them beware of the -Flatterer. They answered, Yes, but we did not imagine, said they, -that this fine-spoken man had been he[264] (Rom. 16:18). - -Then I saw in my dream, that he commanded them to lie down; which, -when they did, he chastised them sore, to teach them the good way -wherein they should walk, (Deut. 25:2); and as he chastised them, -he said, "As many as I love, I rebuke and chasten; be zealous, -therefore, and repent" (Rev. 3:19; 2 Chron. 6:26, 27). This done, -he bid them go on their way, and take good heed to the other -directions of the Shepherds. So they thanked him for all his -kindness, and went softly along the right way, singing- - -Come hither, you that walk along the way; See how the pilgrims -fare that go astray! They catched are in an entangling net, 'Cause -they good counsel lightly did forget: 'Tis true, they rescued were, -but yet you see, They're scourg'd to boot. Let this your caution -be. - -Now, after a while, they perceived, afar off, one coming softly -and alone, all along the highway to meet them. Then said Christian -to his fellow, Yonder is a man with his back toward Zion, and he -is coming to meet us. - -HOPE. I see him, let us take heed to ourselves now, lest he should -prove a flatterer also. So he drew nearer and nearer, and at last -came up unto them. His name was Atheist, and he asked them whither -they were going. - -CHR. We are going to the Mount Zion. - -Then Atheist fell into a very great laughter. - -CHR. What is the meaning of your laughter? - -ATHEIST. I laugh to see what ignorant persons you are, to take -upon you so tedious a journey, and yet are like to have nothing -but your travel for your pains. - -CHR. Why, man, do you think we shall not be received? - -ATHEIST. Received! There is no such place as you dream of in all -this world.[265] - -CHR. But there is in the world to come. - -ATHEIST. When I was at home in mine own country, I heard as you -now affirm, and from that hearing went out to see, and have been -seeking this city this 20 years; but find no more of it than I -did the first day I set out (Jer. 22:12; Eccl. 10:15). - -CHR. We have both heard and believe that there is such a place to -be found. - -ATHEIST. Had not I, when at home, believed, I had not come thus -far to seek; but finding none (and yet I should, had there been -such a place to be found, for I have gone to seek it further than -you), I am going back again, and will seek to refresh myself with -the things that I then cast away, for hopes of that which, I now -see, is not.[266] - -CHR. Then said Christian to Hopeful his fellow, Is it true which -this man hath said? - -HOPE. Take heed, he is one of the flatterers; remember what it hath -cost us once already for our hearkening to such kind of fellows. -What! no Mount Zion? Did we not see, from the Delectable Mountains, -the gate of the city?[267] Also, are we not now to walk by faith? -Let us go on, said Hopeful, lest the man with the whip overtake -us again[268] (2 Cor. 5:7). - -You should have taught me that lesson, which I will round[269] you -in the ears withal: "Cease, my son, to hear the instruction that -causeth to err from the words of knowledge" (Prov. 19:17). I say, -my brother, cease to hear him, and let us "believe to the saving -of the soul" (Heb. 10:39). - -CHR. My brother, I did not put the question to thee, for that I -doubted of the truth of our belief myself, but to prove thee, and -to fetch from thee a fruit of the honesty of thy heart. As for -this man, I know that he is blinded by the god of this world. Let -thee and I go on, knowing that we have belief of the truth, "and -no lie is of the truth" (1 John 2:21). - -HOPE. Now do I rejoice in hope of the glory of God. So they turned -away from the man; and he, laughing at them, went his way. - -I saw then in my dream, that they went till they came into a -certain country, whose air naturally tended to make one drowsy, -if he came a stranger into it. And here Hopeful began to be very -dull and heavy of sleep; wherefore he said unto Christian, I do -now begin to grow so drowsy that I can scarcely hold up mine eyes; -let us lie down here, and take one nap.[270] - -CHR. By no means, said the other; lest, sleeping, we never awake -more. - -HOPE. Why, my brother? Sleep is sweet to the labouring man; we -may be refreshed if we take a nap.[271] - -CHR. Do you not remember that one of the Shepherds bid us beware -of the Enchanted Ground?[272] He meant by that, that we should -beware of sleeping; "Therefore let us not sleep, as do others, -but let us watch and be sober"[273] (1 Thess. 5:6). - -HOPE. I acknowledge myself in a fault; and had I been here alone, -I had by sleeping run the danger of death. I see it is true that -the wise man saith, "Two are better than one." Hitherto hath thy -company been my mercy, and thou shalt have a good reward for thy -labour. (Eccl. 4:9). CHR. Now then, said Christian, to prevent -drowsiness in this place, let us fall into good discourse. - -HOPE. With all my heart, said the other. - -CHR. Where shall we begin? - -HOPE. Where God began with us. But do you begin, if you please. - -CHR. I will sing you first this song- - -When saints do sleepy grow, let them come hither, And hear how -these two pilgrims talk together: Yea, let them learn of them, in -any wise, Thus to keep ope their drowsy slumb'ring eyes. Saints' -fellowship, if it be manag'd well, Keeps them awake, and that in -spite of hell. - -CHR. Then Christian began, and said, I will ask you a question. -How came you to think at first of so doing as you do now? - -HOPE. Do you mean, how came I at first to look after the good of -my soul? - -CHR. Yes, that is my meaning. - -HOPE. I continued a great while in the delight of those things -which were seen and sold at our fair; things which, I believe now, -would have, had I continued in them still, drowned me in perdition -and destruction. - -CHR. What things were they? - -HOPE. All the treasures and riches of the world. Also I delighted -much in rioting, revelling, drinking, swearing, lying, uncleanness, -Sabbath-breaking, and what not, that tended to destroy the soul. -But I found at last, by hearing and considering of things that are -Divine, which indeed I heard of you, as also of beloved Faithful, -that was put to death for his faith and good living in Vanity Fair, -that "the end of these things is death" (Rev. 6:21-23). And that -for these things' sake, "cometh the wrath of God upon the children -of disobedience" (Eph. 5:6). - -CHR. And did you presently fall under the power of this conviction? - -HOPE. No, I was not willing presently to know the evil of sin, -nor the damnation that follows upon the commission of it; but -endeavoured, when my mind at first began to be shaken with the -Word, to shut mine eyes against the light thereof. - -CHR. But what was the cause of your carrying of it thus to the -first workings of God's blessed Spirit upon you? - -HOPE. The causes were, 1. I was ignorant that this was the work -of God upon me. I never thought that by awakenings for sin, God -at first begins the conversion of a sinner. 2. Sin was yet very -sweet to my flesh, and I was loath to leave it. 3. I could not tell -how to part with mine old companions, their presence and actions -were so desirable unto me. 4. The hours in which convictions were -upon me, were such troublesome and such heart-affrighting hours, -that I could not bear, no not so much as the remembrance of them -upon my heart.[274] - -CHR. Then, as it seems, sometimes you got rid of your trouble? - -HOPE. Yes, verily, but it would come into my mind again, and then -I should be as bad, nay, worse than I was before. - -CHR. Why, what was it that brought your sins to mind again? - -HOPE. Many things; as, - -1. If I did but meet a good man in the streets; or, - -2. If I have heard any read in the Bible; or, - -3. If mine head did begin to ache; or, - -4. If I were told that some of my neighbours were sick; or, - -5. If I heard the bell toll for some that were dead; or, - -6. If I thought of dying myself; or, - -7. If I heard that sudden death happened to others; - -8. But especially, when I thought of myself, that I must quickly -come to judgment. - -CHR. And could you at any time, with ease, get off the guilt of -sin,[275] when, by any of these ways, it came upon you? - -HOPE. No, not I, for then they got faster hold of my conscience; -and then, if I did but think of going back to sin (though my mind -was turned against it), it would be double torment to me. - -CHR. And how did you do then? - -HOPE. I thought I must endeavour to mend my life; for else, thought -I, I am sure to be damned. - -CHR. And did you endeavour to mend? HOPE. Yes; and fled from not -only my sins, but sinful company too; and betook me to religious -duties, as prayer, reading, weeping for sin, speaking truth to -my neighbours, &c. These things did I, with many others, too much -here to relate. - -CHR. And did you think yourself well then? - -HOPE. Yes, for a while; but, at the last, my trouble came tumbling -upon me again, and that over the neck of all my reformations. - -CHR. How came that about, since you were now reformed? - -HOPE. There were several things brought it upon me, especially -such sayings as these: "All our righteousnesses are as filthy rags" -(Isa. 64:6). "By the works of the law shall no flesh be justified" -(Gal. 2:16). "When ye shall have done all those things, say, We -are unprofitable" (Luke 17:10); with many more such like. From -whence I began to reason with myself thus: If ALL my righteousnesses -are filthy rags; if, by the deeds of the law, NO man can be -justified; and if, when we have done ALL, we are yet unprofitable, -then it is but a folly to think of Heaven by the law. I further -thought thus: If a man runs a hundred pounds into the shopkeeper's -debt, and after that shall pay for all that he shall fetch; yet, -if this old debt stands still in the book uncrossed, for that the -shopkeeper may sue him, and cast him into prison till he shall -pay the debt. - -CHR. Well, and how did you apply this to yourself? - -HOPE. Why, I thought thus with myself: I have, by my sins, run -a great way into God's book, and that my now reforming will not -pay off that score; therefore I should think still, under all my -present amendments, But how shall I be freed from that damnation -that I have brought myself in danger of, by my former transgressions? - -CHR. A very good application; but, pray, go on. - -HOPE. Another thing that hath troubled me, even since my late -amendments, is, that if I look narrowly into the best of what I -do now, I still see sin, new sin, mixing itself with the best of -that I do; so that now I am forced to conclude, that notwithstanding -my former fond conceits of myself and duties, I have committed -sin enough in one duty to send me to hell,[276] though my former -life had been faultless.[277] - -CHR. And what did you do then? - -HOPE. Do! I could not tell what to do, until I brake my mind to -Faithful, for he and I were well acquainted. And he told me, that -unless I could obtain the righteousness of a man that never had -sinned, neither mine own, nor all the righteousness of the world, -could save me. - -CHR. And did you think he spake true? - -HOPE. Had he told me so when I was pleased and satisfied with -mine own amendment, I had called him fool for his pains; but now, -since I see mine own infirmity, and the sin that cleaves to my -best performance, I have been forced to be of his opinion. - -CHR. But did you think, when at first he suggested it to you, -that there was such a man to be found, of whom it might justly be -said, that He never committed sin? - -HOPE. I must confess the words at first sounded strangely, but -after a little more talk and company with him, I had full conviction -about it. - -CHR. And did you ask him what man this was, and how you must be -justified by Him? - -HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on -the right hand of the Most High. And thus, said he, you must be -justified by Him, even by trusting to what He hath done by Himself -in the days of His flesh, and suffered when He did hang on the -tree. I asked him further, how that man's righteousness could be -of that efficacy to justify another before God? And he told me He -was the mighty God, and did what He did, and died the death also, -not for Himself, but for me; to whom His doings, and the worthiness -of them, should be imputed, if I believed on Him (Heb. 10; Rom. -4; Col. 1; 1 Peter 1). - -CHR. And what did you do then? - -HOPE. I made my objections against my believing, for that I thought -He was not willing to save me. - -CHR. And what said Faithful to you then? - -HOPE. He bid me go to Him and see. Then I said it was presumption; -but he said, No, for I was invited to come (Matt. 11:28). Then he -gave me a book of Jesus, His inditing, to encourage me the more -freely to come; and he said, concerning that book, that every -jot and tittle thereof stood firmer than Heaven and earth (Matt. -24:35). Then I asked him, What I must do when I came; and he told -me, I must entreat upon my knees, with all my heart and soul, the -Father to reveal Him to me (Psa. 95:6; Dan. 6:10; Jer. 29:12, 13). -Then I asked him further, how I must make my supplication to Him? -And he said, Go, and thou shalt find Him upon a mercy-seat, where -He sits all the year long, to give pardon and forgiveness to them -that come. I told him that I knew not what to say when I came. -And he bid me say to this effect, God be merciful to me a sinner, -and make me to know and believe in Jesus Christ; for I see, that -if His righteousness had not been, or I have not faith in that -righteousness, I am utterly cast away.[278] Lord, I have heard -that Thou art a merciful God, and hast ordained that Thy Son Jesus -Christ should be the Saviour of the world; and moreover, that thou -art willing to bestow Him upon such a poor sinner as I am (and I -am a sinner indeed), Lord, take therefore this opportunity, and -magnify Thy grace in the salvation of my soul, through Thy Son -Jesus Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb. 4:16). - -CHR. And did you do as you were bidden? - -HOPE. Yes; over, and over, and over. - -CHR. And did the Father reveal His Son to you? - -HOPE. Not at the first, nor second, nor third, nor fourth, nor -fifth; no, nor at the sixth time neither. - -CHR. What did you do then? - -HOPE. What! why I could not tell what to do. - -CHR. Had you not thoughts of leaving off praying? - -HOPE. Yes, a hundred times twice told. - -CHR. And what was the reason you did not? - -HOPE. I believed that that was true which had been told me, to -wit, that without the righteousness of this Christ, all the world -could not save me; and therefore, thought I with myself, if I leave -off I die, and I can but die at the throne of grace. And withal, -this came into my mind, "Though it tarry, wait for it; because it -will surely come, it will not tarry" (Hab. 2:3). So I continued -praying until the Father showed me His Son.[279] - -CHR. And how was He revealed unto you? - -HOPE. I did not see Him with my bodily eyes, but with the eyes of -my understanding (Eph. 1:18, 19); and thus it was: One day I was -very sad, I think sadder than at any one time in my life, and this -sadness was through a fresh sight of the greatness and vileness -of my sins. And as I was then looking for nothing but hell, and -the everlasting damnation of my soul, suddenly, as I thought, -I saw the Lord Jesus look down from Heaven upon me, and saying, -"Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts -16:31). - -But I replied, Lord, I am a great, a very great sinner. And He -answered, "My grace is sufficient for thee"[280] (2 Cor. 12:9). -Then I said, But, Lord, what is believing? And then I saw from -that saying, "He that cometh to Me shall never hunger, and he that -believeth on Me shall never thirst"; that believing and coming -was all one; and that he that came, that is, ran out in his heart -and affections after salvation by Christ, he indeed believed in -Christ (John 6:35). Then the water stood in mine eyes, and I asked -further, But, Lord, may such a great sinner as I am, be indeed -accepted of Thee, and be saved by Thee? And I heard him say, "And -him that cometh to Me, I will in no wise cast out" (John 6:37). -Then I said, But how, Lord, must I consider of Thee in my coming -to Thee, that my faith may be placed aright upon Thee? Then He -said, "Christ Jesus came into the world to save sinners" (1 Tim. -1:15). "He is the end of the law for righteousness to every one -that believeth" (Rom. 10:4). "He died for our sins, and rose again -for our justification" (Rom. 4:25). "He loved us, and washed us -from our sins in His own blood" (Rev. 1:5). "He is mediator betwixt -God and us" (1 Tim. 2:5). "He ever liveth to make intercession -for us" (Heb. 7:25). From all which I gathered, that I must look -for righteousness in His person, and for satisfaction for my sins -by His blood; that what He did in obedience to His Father's law, -and in submitting to the penalty thereof, was not for Himself, but -for him that will accept it for his salvation, and be thankful. -And now was my heart full of joy, mine eyes full of tears, and -mine affections running over with love to the name, people, and -ways of Jesus Christ.[281] - -CHR. This was a revelation of Christ to your soul indeed; but tell -me particularly what effect this had upon your spirit.[282] - -HOPE. It made me see that all the world, notwithstanding all the -righteousness thereof, is in a state of condemnation. It made me -see that God the Father, though He be just, can justly justify the -coming sinner. It made me greatly ashamed of the vileness of my -former life, and confounded me with the sense of mine own ignorance; -for there never came thought into my heart before now, that showed -me so the beauty of Jesus Christ. It made me love a holy life, -and long to do something for the honour and glory of the name of -the Lord Jesus; yea, I thought that had I now a thousand gallons -of blood in my body, I could spill it all for the sake of the Lord -Jesus.[283] - -I saw then in my dream that Hopeful looked back and saw Ignorance, -whom they had left behind, coming after. Look, said he to Christian, -how far yonder youngster loitereth behind. - -CHR. Aye, aye, I see him; he careth not for our company. - -HOPE. But I trow it would not have hurt him, had he kept pace with -us hitherto. - -CHR. That is true; but I warrant you he thinketh otherwise. - -HOPE. That I think he doth; but, however, let us tarry for him. -So they did. - -Then Christian said to him, Come away, man, why do you stay so -behind? - -IGNOR. I take my pleasure in walking alone, even more a great deal -than in company, unless I like it the better.[284] - -Then said Christian to Hopeful (but softly), Did I not tell you -he cared not for our company? But, however, said he, come up, and -let us talk away the time in this solitary place. Then, directing -his speech to Ignorance, he said, Come, how do you? How stands it -between God and your soul now? - -IGNOR. I hope well; for I am always full of good motions, that -come into my mind, to comfort me as I walk (Prov. 28:26). - -CHR. What good motions? pray, tell us. - -IGNOR. Why, I think of God and Heaven. - -CHR. So do the devils and damned souls. - -IGNOR. But I think of them, and desire them.[285] - -CHR. So do many that are never like to come there. "The soul of -the sluggard desireth, and hath nothing" (Prov. 13:4). - -IGNOR. But I think of them, and leave all for them. - -CHR. That I doubt; for leaving all is a hard matter; yea, a harder -matter than many are aware of. But why, or by what, art thou -persuaded that thou hast left all for God and Heaven? - -IGNOR. My heart tells me so. - -CHR. The wise man says, "He that trusts his own heart is a fool"[286] -(Prov. 28:26). - -IGNOR. This is spoken of an evil heart, but mine is a good one. - -CHR. But how dost thou prove that? - -IGNOR. It comforts me in hopes of Heaven. - -CHR. That may be through its deceitfulness; for a man's heart may -minister comfort to him in the hopes of that thing, for which he -yet has no ground to hope. - -IGNOR. But my heart and life agree together, and therefore my hope -is well grounded. - -CHR. Who told thee that thy heart and life agree together? - -IGNOR. My heart tells me so. - -CHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except -the Word of God beareth witness in this matter, other testimony -is of no value. - -IGNOR. But is it not a good heart that hath good thoughts? and is -not that a good life that is according to God's commandments? - -CHR. Yea, that is a good heart that hath good thoughts, and that -is a good life that is according to God's commandments; but it is -one thing, indeed, to have these, and another thing only to think -so. - -IGNOR. Pray, what count you good thoughts, and a life according -to God's commandments? - -CHR. There are good thoughts of divers kinds; some respecting -ourselves, some God, some Christ, and some other thing. - -IGNOR. What be good thoughts respecting ourselves? - -CHR. Such as agree with the Word of God. - -IGNOR. When do our thoughts of ourselves agree with the Word of -God? - -CHR. When we pass the same judgment upon ourselves which the Word -passes. To explain myself-the Word of God saith of persons in a -natural condition, "There is none righteous, there is none that -doeth good" (Rom. 3). It saith also, that "every imagination of -the heart of man is only evil, and that continually" (Gen. 6:5). -And again, "The imagination of man's heart is evil from his youth" -(Gen. 8:21). Now then, when we think thus of ourselves, having -sense thereof then are our thoughts good ones, because according -to the Word of God. - -IGNOR. I will never believe that my heart is thus bad. - -CHR. Therefore thou never hadst one good thought concerning thyself -in thy life. But let me go on. As the Word passeth a judgment -upon our heart, so it passeth a judgment upon our ways; and when -our thoughts of our hearts and ways agree with the judgment which -the Word giveth of both, then are both good, because agreeing -thereto. - -IGNOR. Make out your meaning. - -CHR. Why, the Word of God saith that man's ways are crooked ways; -not good, but perverse (Psa. 125; Prov. 2:15). It saith they are -naturally out of the good way, that they have not known it (Rom. -3). Now, when a man thus thinketh of his ways; I say, when he -doth sensibly, and with heart humiliation, thus think, then hath -he good thoughts of his own ways, because his thoughts now agree -with the judgment of the Word of God.[287] - -IGNOR. What are good thoughts concerning God? - -CHR. Even as I have said concerning ourselves, when our thoughts -of God do agree with what the Word saith of Him; and that is, when -we think of His being and attributes as the Word hath taught, of -which I cannot now discourse at large; but to speak of Him with -reference to us: Then we have right thoughts of God, when we think -that He knows us better than we know ourselves, and can see sin -in us when and where we can see none in ourselves; when we think -He knows our inmost thoughts, and that our heart, with all its -depths, is always open unto His eyes; also, when we think that all -our righteousness stinks in His nostrils, and that, therefore, He -cannot abide to see us stand before Him in any confidence, even -in all our best performances. - -IGNOR. Do you think that I am such a fool as to think God can see -no further than I? or, that I would come to God in the best of my -performances? - -CHR. Why, how dost thou think in this matter? - -IGNOR. Why, to be short, I think I must believe in Christ for -justification. - -CHR. How! think thou must believe in Christ, when thou seest -not thy need of Him! Thou neither seest thy original nor actual -infirmities; but hast such an opinion of thyself, and of what -thou dost, as plainly renders thee to be one that did never see -a necessity of Christ's personal righteousness to justify thee -before God.[288] How, then, dost thou say, I believe in Christ? - -IGNOR. I believe well enough for all that. - -CHR. How dost thou believe? - -IGNOR. I believe that Christ died for sinners; and that I shall -be justified before God from the curse, through His gracious -acceptance of my obedience to His law. Or thus, Christ makes my -duties, that are religious, acceptable to His Father, by virtue -of His merits; and so shall I be justified.[289] - -CHR. Let me give an answer to this confession of thy faith. - -1. Thou believest with a fantastical faith; for this faith is -nowhere described in the Word. - -2. Thou believest with a false faith; because it taketh justification -from the personal righteousness of Christ, and applies it to thy -own.[290] - -3. This faith maketh not Christ a justifier of thy person, but -of thy actions; and of thy person for thy actions' sake, which is -false.[291] - -4. Therefore, this faith is deceitful, even such as will leave -thee under wrath, in the day of God Almighty; for true justifying -faith puts the soul, as sensible of its lost condition by the -law, upon flying for refuge unto Christ's righteousness, which -righteousness of His is not an act of grace, by which He maketh, for -justification, thy obedience accepted with God; but His personal -obedience to the law, in doing and suffering for us what that -required at our hands; this righteousness, I say, true faith -accepteth; under the skirt of which, the soul being shrouded, and -by it presented as spotless before God, it is accepted, and acquit -from condemnation.[292] - -IGNOR. What! would you have us trust to what Christ, in His own -person, has done without us? This conceit would loosen the reins -of our lust, and tolerate us to live as we list; for what matter -how we live, if we may be justified by Christ's personal righteousness -from all, when we believe it? - -CHR. Ignorance is thy name, and as thy name is, so art thou; even -this thy answer demonstrateth what I say. Ignorant thou art of -what justifying righteousness is, and as ignorant how to secure -thy soul, through the faith of it, from the heavy wrath of God. -Yea, thou also art ignorant of the true effects of saving faith -in this righteousness of Christ, which is, to bow and win over -the heart to God in Christ, to love His name, His Word, ways, and -people, and not as thou ignorantly imaginest. - -HOPE. Ask him if ever he had Christ revealed to him from Heaven.[293] - -IGNOR. What! you are a man for revelations! I believe that what -both you, and all the rest of you, say about that matter, is but -the fruit of distracted brains. - -HOPE. Why, man! Christ is so hid in God from the natural apprehensions -of the flesh, that He cannot by any man be savingly known, unless -God the Father reveals Him to them.[294] - -IGNOR. That is your faith, but not mine; yet mine, I doubt not, -is as good as yours, though I have not in my head so many whimsies -as you. - -CHR. Give me leave to put in a word. You ought not so slightly to -speak of this matter; for this I will boldly affirm, even as my -good companion hath done, that no man can know Jesus Christ but by -the revelation of the Father (Matt. 11:27); yea, and faith too, -by which the soul layeth hold upon Christ, if it be right, must be -wrought by the exceeding greatness of His mighty power; the working -of which faith, I perceive, poor Ignorance, thou art ignorant -of (1 Cor. 12:3; Eph 1:18, 19). Be awakened then, see thine own -wretchedness, and fly to the Lord Jesus; and by His righteousness, -which is the righteousness of God, for He Himself is God, thou -shalt be delivered from condemnation.[295] - -IGNOR. You go so fast, I cannot keep pace with you. Do you go on -before; I must stay a while behind.[296] - -Then they said- - -Well, Ignorance, wilt thou yet foolish be, To slight good counsel, -ten times given thee? And if thou yet refuse it, thou shalt know, -Ere long, the evil of thy doing so. Remember, man, in time, stoop, -do not fear; Good counsel taken well, saves: therefore hear. But -if thou yet shalt slight it, thou wilt be The loser (Ignorance) -I'll warrant thee. - -Then Christian addressed thus himself to his fellow- - -CHR. Well, come, my good Hopeful, I perceive that thou and I must -walk by ourselves again. - -So I saw in my dream that they went on apace before, and Ignorance -he came bobbling after. Then said Christian to his companion, It -pities me much for this poor man, it will certainly go ill with -him at last. - -HOPE. Alas! there are abundance in our town in his condition, -whole families, yea, whole streets, and that of pilgrims too; and -if there be so many in our parts, how many, think you, must there -be in the place where he was born? - -CHR. Indeed the Word saith, "He hath blinded their eyes, lest they -should see," &c. But now we are by ourselves, what do you think -of such men? Have they at no time, think you, convictions of sin, -and so consequently fears that their state is dangerous? - -HOPE. Nay, do you answer that question yourself, for you are the -elder man. - -CHR. Then I say, sometimes (as I think) they may; but they being -naturally ignorant, understand not that such convictions tend to -their good; and therefore they do desperately seek to stifle them, -and presumptuously continue to flatter themselves in the way of -their own hearts. - -HOPE. I do believe, as you say, that fear tends much to men's -good, and to make them right, at their beginning to go on pilgrimage. - -CHR. Without all doubt it doth, if it be right; for so says the -Word, "The fear of the Lord is the beginning of wisdom"[297] (Prov. -1:7; 9:10; Psa. 111:10; Job. 28:28). - -HOPE. How will you describe right fear? - -CHR. True or right fear is discovered by three things- - -1. By its rise; it is caused by saving convictions for sin. - -2. It driveth the soul to lay fast hold of Christ for salvation. - -3. It begetteth and continueth in the soul a great reverence of -God, his Word, and ways, keeping it tender, and making it afraid -to turn from them, to the right hand or to the left, to anything, -that may dishonour God, break its peace, grieve the Spirit, or -cause the enemy to speak reproachfully.[298] - -HOPE. Well said; I believe you have said the truth. Are we now -almost got past the Enchanted Ground? - -CHR. Why, art thou weary of this discourse? - -HOPE. No, verily, but that I would know where we are. - -CHR. We have not now above two miles further to go thereon. But -let us return to our matter. Now the ignorant know not that such -convictions as tend to put them in fear are for their good, and -therefore they seek to stifle them. - -HOPE. How do they seek to stifle them? - -CHR. 1. They think that those fears are wrought by the devil -(though indeed they are wrought of God); and, thinking so, they -resist them as things that directly tend to their overthrow. 2. -They also think that these fears tend to the spoiling of their -faith, when, alas for them, poor men that they are, they have none -at all! and therefore they harden their hearts against them. 3. -They presume they ought not to fear; and therefore, in despite of -them, wax presumptuously confident. 4. They see that those fears -tend to take away from them their pitiful old self-holiness,[299] -and therefore they resist them with all their might. - -HOPE. I know something of this myself; for, before I knew myself, -it was so with me.[300] - -CHR. Well, we will leave, at this time, our neighbour Ignorance -by himself, and fall upon another profitable question. - -HOPE. With all my heart, but you shall still begin. - -CHR. Well then, did you not know, about 10 years ago, one Temporary -in your parts, who was a forward man in religion then?[301] - -HOPE. Know him! yes, he dwelt in Graceless, a town about two miles -off of Honesty, and he dwelt next door to one Turnback. - -CHR. Right, he dwelt under the same roof with him. Well, that man -was much awakened once; I believe that then he had some sight of -his sins, and of the wages that were due thereto. - -HOPE. I am of your mind, for, my house not being above three miles -from him, he would ofttimes come to me, and that with many tears. -Truly I pitied the man, and was not altogether without hope of -him; but one may see, it is not every one that cries, Lord, Lord. - -CHR. He told me once that he was resolved to go on pilgrimage, -as we do now; but all of a sudden he grew acquainted with one -Save-self, and then he became a stranger to me. - -HOPE. Now, since we are talking about him, let us a little inquire -into the reason of the sudden backsliding of him and such others. - -CHR. It may be very profitable, but do you begin. - -HOPE. Well then, there are in my judgment four reasons for it- - -1. Though the consciences of such men are awakened, yet their -minds are not changed; therefore, when the power of guilt weareth -away, that which provoked them to be religious ceaseth, wherefore -they naturally turn to their own course again, even as we see the -dog that is sick of what he has eaten, so long as his sickness -prevails, he vomits and casts up all; not that he doth this -of a free mind (if we may say a dog has a mind), but because it -troubleth his stomach; but now, when his sickness is over, and so -his stomach eased, his desire being not at all alienate from his -vomit, he turns him about and licks up all, and so it is true which -is written, "The dog is turned to his own vomit again" (2 Peter -2:22).[302] Thus I say, being hot for Heaven, by virtue only of -the sense and fear of the torments of hell, as their sense of hell, -and the fears of damnation, chills and cools, so their desires for -Heaven and salvation cool also. So then it comes to pass, that -when their guilt and fear is gone, their desires for Heaven and -happiness die, and they return to their course again.[303] - -2. Another reason is, they have slavish fears that do overmaster -them; I speak now of the fears that they have of men, for "the -fear of man bringeth a snare" (Prov. 29:25). So then, though they -seem to be hot for Heaven, so long as the flames of hell are about -their ears, yet, when that terror is a little over, they betake -themselves to second thoughts; namely, that it is good to be -wise, and not to run (for they know not what) the hazard of losing -all, or, at least, of bringing themselves into unavoidable and -unnecessary troubles, and so they fall in with the world again. - -3. The shame that attends religion lies also as a block in their -way; they are proud and haughty, and religion in their eye is low -and contemptible; therefore, when they have lost their sense of -hell and wrath to come, they return again to their former course. - -4. Guilt, and to meditate terror, are grievous to them. They like -not to see their misery before they come into it; though perhaps -the sight of it first, if they loved that sight, might make them -fly whither the righteous fly and are safe. But because they do, -as I hinted before, even shun the thoughts of guilt and terror, -therefore, when once they are rid of their awakenings about the -terrors and wrath of God, they harden their hearts gladly, and -choose such ways as will harden them more and more. - -CHR. You are pretty near the business, for the bottom of all is, -for want of a change in their mind and will. And therefore they -are but like the felon that standeth before the judge, he quakes -and trembles, and seems to repent most heartily, but the bottom -of all is the fear of the halter; not that he hath any detestation -of the offence, as is evident, because, let but this man have his -liberty, and he will be a thief, and so a rogue still, whereas, -if his mind were changed, he would be otherwise. - -HOPE. Now, I have showed you the reasons of their going back, do -you show me the manner thereof.[304] - -CHR. So I will, willingly. - -1. They draw off their thoughts, all that they may, from the -remembrance of God, death, and judgment to come. - -2. Then they cast off by degrees private duties, as closet prayer, -curbing their lusts, watching, sorrow for sin, and the like. - -3. Then they shun the company of lively and warm Christians. - -4. After that, they grow cold to public duty, as hearing, reading, -godly conference, and the like. - -5. Then they begin to pick holes, as we say, in the coats of some -of the godly; and that devilishly, that they may have a seeming -colour to throw religion (for the sake of some infirmity they have -espied in them) behind their backs. - -6. Then they begin to adhere to, and associate themselves with, -carnal, loose, and wanton men. - -7. Then they give way to carnal and wanton discourses in secret; -and glad are they if they can see such things in any that are -counted honest, that they may the more boldly do it through their -example. - -8. After this, they begin to play with little sins openly. - -9. And then, being hardened, they show themselves as they are. -Thus, being launched again into the gulf of misery, unless a -miracle of grace prevent it, they everlastingly perish in their -own deceivings.[305] - -Now I saw in my dream, that by this time the Pilgrims were got -over the Enchanted Ground, and entering into the country of Beulah, -whose air was very sweet and pleasant, the way lying directly through -it, they solaced themselves there for a season (Isa. 62:4). Yea, -here they heard continually the singing of birds, and saw every -day the flowers appear in the earth, and heard the voice of the -turtle in the land (Song. 2:10-12). In this country the sun shineth -night and day; wherefore this was beyond the Valley of the Shadow -of Death, and also out of the reach of Giant Despair, neither -could they from this place so much as see Doubting Castle.[306] -Here they were within sight of the city they were going to, also -here met them some of the inhabitants thereof; for in this land -the Shining Ones commonly walked, because it was upon the borders -of Heaven. In this land also the contract between the bride and the -bridegroom was renewed; yea, here, "As the bridegroom rejoiceth -over the bride, so did their God rejoice over them" (Isa. 62:5). -Here they had no want of corn and wine; for in this place they met -with abundance of what they had sought for in all their pilgrimage -(v. 8). Here they heard voices from out of the city, loud voices, -saying, "Say ye to the daughter of Zion, Behold, thy salvation -cometh! Behold, His reward is with Him!" (v. 11). Here all the -inhabitants of the country called them, "The holy people, The -redeemed of the Lord, Sought out," &c. (v. 12). - -Now, as they walked in this land, they had more rejoicing than in -parts more remote from the kingdom to which they were bound; and -drawing near to the city, they had yet a more perfect view thereof. -It was builded of pearls and precious stones, also the street -thereof was paved with gold; so that by reason of the natural -glory of the city, and the reflection of the sunbeams upon it, -Christian with desire fell sick. Hopeful also had a fit or two -of the same disease.[307] Wherefore, here they lay by it a while, -crying out, because of their pangs, "If ye find my Beloved, tell -Him that I am sick of love[308]" (Song. 5:8). - -But being a little strengthened, and better able to bear their -sickness, they walked on their way, and came yet nearer and nearer, -where were orchards, vineyards, and gardens, and their gates opened -into the highway. Now, as they came up to these places, behold, -the gardener stood in the way, to whom the Pilgrims said, Whose -goodly vineyards and gardens are these? He answered, They are the -King's, and are planted here for His own delight, and also for the -solace of pilgrims. So the gardener had them into the vineyards, -and bid them refresh themselves with the dainties (Deut. 23:24). -He also showed them there the King's walks, and the arbours, where -He delighted to be; and here they tarried and slept.[309] - -Now I beheld in my dream, that they talked more in their sleep at -this time than ever they did in all their journey; and being in -a muse thereabout, the gardener said even to me, Wherefore musest -thou at the matter? It is the nature of the fruit of the grapes -of these vineyards to go down so sweetly, as to cause the lips of -them that are asleep to speak.[310] - -So I saw that when they awoke, they addressed themselves to go up -to the city. But, as I said, the reflection of the sun upon the -city (for "the city was pure gold)," (Rev. 21:18), was so extremely -glorious, that they could not, as yet, with open face behold it, -but through an instrument made for that purpose (2 Cor. 3:18). So -I saw, that as they went on, there met them two men, in raiment -that shone like gold; also their faces shone as the light.[311] - -These men asked the Pilgrims whence they came; and they told them. -They also asked them where they had lodged, what difficulties and -dangers, what comforts and pleasures they had met in the way; and -they told them. Then said the men that met them, You have but two -difficulties more to meet with, and then you are in the city.[312] - -Christian then, and his companion, asked the men to go along -with them; so they told them they would. But, said they, you must -obtain it by your own faith. So I saw in my dream that they went -on together, until they came in sight of the gate. - -Now, I further saw, that betwixt them and the gate was a river, -but there was no bridge to go over; the river was very deep. At the -sight, therefore, of this river, the Pilgrims were much stunned: -but the men that went with them said, You must go through, or you -cannot come at the gate.[313] - -The Pilgrims then began to inquire if there was no other way to -the gate; to which they answered, Yes; but there hath not any, -save two, to wit, Enoch and Elijah, been permitted to tread that -path, since the foundation of the world, nor shall, until the -last trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then, -especially Christian, began to despond in their minds, and looked -this way and that, but no way could be found by them, by which -they might escape the river.[314] Then they asked the men if the -waters were all of a depth. They said, No; yet they could not -help them in that case; for, said they, you shall find it deeper -or shallower, as you believe in the King of the place. - -They then addressed themselves to the water; and entering, Christian -began to sink, and crying out to his good friend Hopeful, he said, -I sink in deep waters; the billows go over my head, all his waves -go over me! Selah.[315] - -Then said the other, Be of good cheer, my brother, I feel the -bottom, and it is good. Then, said Christian, Ah! my friend, "the -sorrows of death have compassed me about"; I shall not see the -land that flows with milk and honey; and with that a great darkness -and horror fell upon Christian, so that he could not see before -him. Also here he in great measure lost his senses, so that he -could neither remember, nor orderly talk of any of those sweet -refreshments that he had met with in the way of his pilgrimage. -But all the words that he spake still tended to discover that he -had horror of mind, and heart fears that he should die in that -river, and never obtain entrance in at the gate. Here also, as they -that stood by perceived, he was much in the troublesome thoughts -of the sins that he had committed, both since and before he began -to be a pilgrim. It was also observed that he was troubled with -apparitions of hobgoblins and evil spirits; for ever and anon he -would intimate so much by words.[316] Hopeful, therefore, here had -much ado to keep his brother's head above water; yea, sometimes -he would be quite gone down, and then, ere awhile, he would rise -up again half dead. Hopeful also would endeavour to comfort him, -saying, Brother, I see the gate, and men standing by to receive -us; but Christian would answer, It is you, it is you they wait -for; you have been Hopeful ever since I knew you.[317] And so -have you, said he to Christian. Ah, brother! said he, surely if I -were right He would now arise to help me; but for my sins He hath -brought me into the snare, and hath left me. Then said Hopeful, -My brother, you have quite forgot the text, where it is said of -the wicked, "There are no bands in their death; but their strength -is firm. They are not in trouble as other men, neither are they -plagued like other men" (Psa. 73:4, 5). These troubles and distresses -that you go through in these waters are no sign that God hath -forsaken you; but are sent to try you, whether you will call to -mind that which heretofore you have received of His goodness, and -live upon Him in your distresses.[318] - -Then I saw in my dream, that Christian was as in a muse a while. -To whom also Hopeful added this word, Be of good cheer, Jesus -Christ maketh thee whole;[319] and with that Christian brake out -with a loud voice, O! I see Him again, and He tells me, "When thou -passest through the waters, I will be with thee; and through the -rivers, they shall not overflow thee" (Isa. 43:2). Then they both -took courage, and the enemy was after that as still as a stone, -until they were gone over. Christian therefore presently found -ground to stand upon, and so it followed that the rest of the river -was but shallow. Thus they got over.[320] Now, upon the bank of -the river, on the other side, they saw the two shining men again, -who there waited for them; wherefore, being come out of the river, -they saluted them, saying, We are ministering spirits, sent forth -to minister for those that shall be heirs of salvation. Thus they -went along towards the gate.[321] Now you must note that the city -stood upon a mighty hill, but the Pilgrims went up that hill with -ease, because they had these two men to lead them up by the arms; -also, they had left their mortal garments behind them in the -river, for though they went in with them, they came out without -them. They, therefore, went up here with much agility and speed, -though the foundation upon which the city was framed was higher -than the clouds.[322] They, therefore, went up through the regions -of the air, sweetly talking as they went, being comforted, because -they safely got over the river, and had such glorious companions -to attend them.[323] - -The talk they had with the Shining Ones was about the glory of -the place; who told them that the beauty and glory of it was -inexpressible. There, said they, is the "Mount Zion, the heavenly -Jerusalem, the innumerable company of angels, and the spirits of -just men made perfect" (Heb. 12:22-24). You are going now, said -they, to the paradise of God, wherein you shall see the tree of -life, and eat of the never-fading fruits thereof; and when you -come there, you shall have white robes given you, and your walk -and talk shall be every day with the King, even all the days of -eternity (Rev. 2:7; 3:4; 22:5). There you shall not see again -such things as you saw when you were in the lower region upon the -earth, to wit, sorrow, sickness, affliction, and death, "for the -former things are passed away." You are now going to Abraham, to -Isaac, and Jacob, and to the prophets-men that God hath taken away -from the evil to come, and that are now resting upon their beds, -each one walking in his righteousness[324] (Isa. 57:1, 2; 65:17). -The men then asked, What must we do in the holy place? To whom -it was answered, You must there receive the comforts of all your -toil, and have joy for all your sorrow; you must reap what you -have sown, even the fruit of all your prayers, and tears, and -sufferings for the King by the way (Gal. 6:7). In that place you -must wear crowns of gold, and enjoy the perpetual sight and vision -of the Holy One, for "there you shall see Him as He is" (1 John -3:2). There also you shall serve Him continually with praise, -with shouting and thanksgiving, whom you desired to serve in the -world, though with much difficulty, because of the infirmity of -your flesh. There your eyes shall be delighted with seeing, and -your ears with hearing the pleasant voice of the Mighty One. There -you shall enjoy your friends again, that are gone thither before -you; and there you shall with joy receive, even every one that -follows into the holy place after you. There also shall you be -clothed with glory and majesty, and put into an equipage fit to -ride out with the King of glory. When He shall come with sound of -trumpet in the clouds, as upon the wings of the wind, you shall -come with Him; and when He shall sit upon the throne of judgment, -you shall sit by Him; yea, and when He shall pass sentence upon -all the workers of iniquity, let them be angels or men, you also -shall have a voice in that judgment, because they were His and your -enemies (1 Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3). -Also when He shall again return to the city, you shall go too, -with sound of trumpet, and be ever with Him. - -Now, while they were thus drawing towards the gate, behold a company -of the heavenly host came out to meet them; to whom it was said, -by the other two Shining Ones, These are the men that have loved -our Lord when they were in the world, and that have left all for -His holy name; and He hath sent us to fetch them, and we have -brought them thus far on their desired journey, that they may go -in and look their Redeemer in the face with joy. Then the heavenly -host gave a great shout, saying, "Blessed are they which are -called unto the marriage supper of the Lamb" (Rev. 19:9). There -came out also at this time to meet them, several of the King's -trumpeters, clothed in white and shining raiment, who, with melodious -noises, and loud, made even the heavens to echo with their sound. -These trumpeters saluted Christian and his fellow with 10,000 -welcomes from the world; and this they did with shouting, and -sound of trumpet. - -This done, they compassed them round on every side; some went -before, some behind, and some on the right hand, some on the left -(as it were to guard them through the upper regions), continually -sounding as they went, with melodious noise, in notes on high; -so that the very sight was to them that could behold it, as if -Heaven itself was come down to meet them.[325] Thus, therefore, -they walked on together; and as they walked, ever and anon these -trumpeters, even with joyful sound, would, by mixing their music -with looks and gestures, still signify to Christian and his brother, -how welcome they were into their company, and with what gladness -they came to meet them; and now were these two men, as it were, -in Heaven, before they came at it, being swallowed up with the -sight of angels, and with hearing of their melodious notes. Here -also they had the city itself in view, and they thought they heard -all the bells therein to ring, to welcome them thereto. But above -all, the warm and joyful thoughts that they had about their own -dwelling there, with such company, and that forever and ever. O -by what tongue or pen can their glorious joy be expressed![326] -And thus they came up to the gate. - -Now, when they were come up to the gate, there was written over -it in letters of gold, "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. 22:14). - -Then I saw in my dream, that the Shining Men bid them call at the -gate; the which, when they did, some looked from above over the -gate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said, -These pilgrims are come from the City of Destruction, for the love -that they bear to the King of this place; and then the pilgrims -gave in unto them each man his certificate,[327] which they had -received in the beginning; those, therefore, were carried into -the King, who, when He had read them, said, Where are the men? -To whom it was answered, They are standing without the gate. The -King then commanded to open the gate, "That the righteous nation," -said He, "which keepeth the truth, may enter in"[328] (Isa. 26:2). - -Now I saw in my dream that these two men went in at the gate; and -lo, as they entered, they were transfigured, and they had raiment -put on that shone like gold. There were also that met them with -harps and crowns, and gave them to them-the harps to praise withal, -and the crowns in token of honour. Then I heard in my dream that -all the bells in the city rang again for joy, and that it was said -unto them, "ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard -the men themselves, that they sang with a loud voice, saying, -"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH -UPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER" (Rev. 5:13). - -Now just as the gates were opened to let in the men, I looked in -after them, and, behold, the City shone like the sun; the streets -also were paved with gold, and in them walked many men, with -crowns on their heads, palms in their hands, and golden harps to -sing praises withal. There were also of them that had wings, and -they answered one another without intermission, saying, "Holy, -holy, holy, is the Lord" (Rev. 4:8). And after that, they shut up -the gates; which, when I had seen, I wished myself among them. - -Now while I was gazing upon all these things, I turned my head to -look back, and saw Ignorance come up to the river side; but he -soon got over, and that without half that difficulty which the -other two men met with.[330] For it happened that there was then -in that place, one Vain-hope,[331] a ferryman, that with his boat -helped him over; so he, as the other I saw, did ascend the hill, -to come up to the gate, only he came alone; neither did any man -meet him with the least encouragement. When he was come up to -the gate, he looked up to the writing that was above, and then -began to knock, supposing that entrance should have been quickly -administered to him; but he was asked by the men that looked over -the top of the gate, Whence came you? and what would you have? He -answered, I have eat and drank in the presence of the King, and He -has taught in our streets. Then they asked him for his certificate, -that they might go in and show it to the King; so he fumbled in -his bosom for one, and found none. Then said they, Have you none? -But the man answered never a word. So they told the King, but He -would not come down to see him, but commanded the two Shining Ones -that conducted Christian and Hopeful to the City, to go out and -take Ignorance, and bind him hand and foot, and have him away. -Then they took him up, and carried him through the air, to the door -that I saw in the side of the hill, and put him in there. Then I -saw that there was a way to hell, even from the gates of Heaven, -as well as from the City of Destruction![332] So I awoke, and -behold it was a dream. - -THE CONCLUSION. - -Now, READER, I have told my dream to thee; See if thou canst -interpret it to me, Or to thyself, or neighbour; but take heed Of -misinterpreting; for that, instead Of doing good, will but thyself -abuse: By misinterpreting, evil ensues. - -Take heed also, that thou be not extreme, In playing with the -outside of my dream: Nor let my figure or similitude Put thee -into a laughter or a feud. Leave this for boys and fools; but as -for thee, Do thou the substance of my matter see. - -Put by the curtains, look within my veil, Turn up my metaphors, -and do not fail; There, if thou seekest them, such things to find, -As will be helpful to an honest mind. - -What of my dross thou findest there, be bold To throw away, but -yet preserve the gold; What if my gold be wrapped up in ore?--None -throws away the apple for the core. But if thou shalt cast all -away as vain, I know not but 'twill make me dream again. - -THE END OF THE FIRST PART. - - - -FOOTNOTES: - -[1] The jail. Mr. Bunyan wrote this precious book in Bedford -jail, where he was imprisoned 12 years for preaching the Gospel. -His bonds were those of the Gospel; and, like Peter, he could -sleep soundly in prison. Blessed be God for even the toleration -and religious privileges we now enjoy in consequence of it. -Our author, thus prevented from preaching, turned his thoughts -to writing; and, during his confinement, composed "The Pilgrim's -Progress," and many other useful works. Thus the Lord causes "the -wrath of man to praise Him." The servants of Christ, when restrained -by wicked laws from publishing the word of life from the pulpit, -have become more abundantly useful by their writings-(G. Burder). - -[2] You will observe what honour, from his Pilgrim's first setting -out, Bunyan puts upon the Word of God. He would give to no inferior -instrumentality, not even to one of God's providences, the business -of awakening his Pilgrim to a sense of his danger; but he places -him before us reading his book, awakened by the Word. And he -makes the first efficacious motive in the mind of this Pilgrim a -salutary fear of the terrors of that Word, a sense of the wrath -to come, beneath the burden of sin upon his soul-(Cheever, Lect. -6). The alarms of such an awakened soul are very different from the -terrors of superstitious ignorance, which, arising from fright -or danger, are easily quitted, with the silly mummeries of -priestcraft-(Andronicus). - -[3] "What shall I do?" This is his first exclamation. He has not -as yet advanced so far as to say, What shall I do to be saved?-(Cheever, -Lect. 6). - -[4] Sometimes I have been so loaden with my sins, that I could not -tell where to rest, nor what to do; yea, at such times, I thought -it would have taken away my senses-(Bunyan's Law and Grace). [5] -See the picture of a true penitent; a deep sense of danger, and -solemn concern for his immortal soul, and for his wife and children; -clothed with rags; his face turned from his house; studying the -Bible with intense interest; a great burden on his back; praying; -"the remembrance of his sins is grievous, and the burden of them -is intolerable." Reader, have you felt this?-(Dr. Dodd). - -[6] Reader! be persuaded to pause a moment, and ask yourself the -question-What is my case? Did I ever feel a deep concern about my -soul? Did I ever see my danger as a sinner? Did I ever exclaim, in -the agony of my spirit, "What must I do to be saved?" Be assured -that real godliness begins in feeling the burden of sin-(G. Border). - -[7] The advice is to fly at once to Christ, and that he will then -be told what to do. He is not told to get rid of his burden first, -by reforming his life, and then to apply for further instruction -to the Saviour-(J. B.). - -[8] When a sinner begins to fly from destruction, carnal relations -will strive to prevent him; but the sinner who is in earnest for -salvation will be deaf to invitations to go back. The more he is -solicited by them, the faster he will fly from them-(Mason). - -[9] The names of these two neighbours are admirably characteristic, -not confined to any age or place, but always accompany the young -convert to godliness, as the shadow does the substance. Christian -is firm, decided, bold, and sanguine. Obstinate is profane, scornful, -self-sufficient, and contemns God's Word. Pliable is yielding, and -easily induced to engage in things of which he understands neither -the nature nor the consequences-(Thomas Scott). - -[10] Objection. If I would run as you would have me, then I must -run from all my friends, for none of them are running that way. -Answ. And if thou dost, thou wilt run into the bosom of Christ, -and of God. And what harm will that do thee? Objec. But if I ran -this way, I must run from all my sins. Answ. That's true indeed; -yet if thou dost not, thou wilt run into hell-fire. Objec. But I -shall be mocked of all my neighbours. Answ. But if thou lose the -benefit of Heaven, God will mock at thy calamity. Objec. But, -surely, I may begin this, time enough a year or two hence. Answ. -Hast thou any lease of thy life? Did ever God tell thee thou shalt -live half a year or two months longer? Art thou a wise man to let -thy immortal soul hang over hell by a thread of uncertain time, -which may soon be cut asunder by death?-(Bunyan's Preface to the -Heavenly Footman). - -[11] It is interesting to compare this account of Heaven with -that which Bunyan gave in the Preface to his "Sighs from Hell," -published 20 years before-"O sinner, sinner, there are better -things than hell to be had, and at a cheaper rate by the thousandth -part than that. O there is no comparison; there is Heaven, there -is God, there is Christ, there is communion with an innumerable -company of saints and angels"-(ED). [12] Here you have another -volume of meaning in a single touch of the pencil. Pliable is -one of those who is willing, or think they are willing, to have -Heaven, but without any sense of sin, or of the labour and self-denial -necessary to enter Heaven. But now his heart is momentarily fired -with Christian's ravishing descriptions, and as he seems to have -nothing to trouble his conscience, and no difficulties to overcome, -the pace of an honest, thorough inquirer, the movement of a soul -sensible of its distresses and its sins, and desiring comfort -only in the way of healing and of holiness, seems much too slow -for him. He is for entering Heaven at once, going much faster -than poor Christian can keep up with him. Then, said Christian, -I cannot go so fast as I would, by reason of this burden that is -on my back--(Cheever). [13] Satan casts the professor into the -mire, to the reproach of religion, the shame of their brethren, -the derision of the world, and the dishonour of God. He holds our -hands while the world buffets us. He puts bears' skins upon us, -and then sets the dogs at us. He bedaubeth us with his own foam, -and then tempts us to believe that that bedaubing comes from -ourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14] -Guilt is not so much a wind and a tempest, as a load and burden. -The devil, and sin, and the curse of the law, and death, are -gotten upon the shoulders of this poor man, and are treading of -him down, that he may sink into, and be swallowed up of, his miry -place (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love, -vol. 2, p. 6). - -[15] In this Slough of Despond there were good and firm steps, sound -promises to stand upon, a causeway, indeed, better than adamant, -clear across the treacherous quagmires; but mark you, fear followed -Christian so hard, that he fled the nearest way, and fell in, not -stopping to look for the steps, or not thinking of them. Now this -is often just the operation of fear; it sets the threatenings -against the promises, when it ought simply to direct the soul -from the threatenings to the promises. It is the object of the -threatenings to make the promises shine, and to make the soul -lay hold upon them, and that is the purpose and the tendency of -a salutary fear of the Divine wrath on account of sin, to make -the believer flee directly to the promises, and advance on them -to Christ-(Cheever). [16] Signifying that there is nothing but -despondency and despair in the fallen nature of sinful man: the -best that we can do, leaves us in the Slough of Despond, as to -any hope in ourselves-(Mason). - -[17] That is, the Lord Jesus Christ. We never find good ground, -nor safe sounding, nor comfortable walking, till we enter into -possession of Christ by faith, and till our feet are set upon -Christ, who is the Rock of ages-(Mason). - -[18] And now you may think, perhaps, that Christian having got out -of the Slough of Despond, and fairly on his way, it is all well -with him; but not so, for now he comes into a peril that is far -greater than the last-a peril through which we suppose that every -soul that ever goes on pilgrimage passes, and a peril in which -multitudes that get safely across the Slough of Despond, perish -forever-(Cheever). - -[19] "Some inkling"; some intimation, hint, or slight knowledge: -obsolete-(ED). - -[20] There is great beauty in this dialogue, arising from the exact -regard to character preserved throughout. Indeed, this forms one -of our author's peculiar excellencies; as it is a very difficult -attainment, and always manifests a superiority of genius-(Scott). - -[21] Mr. Worldly-wiseman prefers morality to Christ the strait -gate. This is the exact reasoning of the flesh. Carnal reason -ever opposes spiritual truth. The notion of justification by our -own obedience to God's Law ever works in us, contrary to the way -of justification by the obedience of Christ. Self-righteousness -is as contrary to the faith of Christ as indulging the lusts of -the flesh. The former is the white devil of pride, the latter the -black devil of rebellion and disobedience. See the awful consequences -of listening to the reasonings of the flesh-(Mason). - -[22] And "wotted": and knew. From the Saxon witen, to know; see -Imperial Dictionary-(ED). - -[23]Beware of taking men by their looks. They may look as gentle -as lambs, while the poison of asps is under their tongue; whereby -they infect many souls with pernicious errors and pestilent heresies, -turning them from Christ and the hope of full justification and -eternal life through Him ONLY, to look to, and rely upon, their -own works, in whole, or in part, for salvation-(Mason). - -[24] As the belief of the truth lies at the fountain of the hope -of eternal life, and is the cause of anyone becoming a pilgrim; -so the belief of a lie is the cause of anyone's turning out of the -way which leads to glory-(Mason). [25] See the glory of Gospel grace -to sinners. See the amazing love of Christ in dying for sinners. -O remember the price, which obtained the pardon of our sins, at -nothing less than His most precious blood! Believe His wonderful -love. Rejoice in His glorious salvation. Live in the love of Him, -in the hatred of your sins, and in humbleness of mind before -Him-(Mason). - -[26] Legality is as great an enemy to the cross of Christ as -licentiousness; for it keeps the soul from coming to, believing -in, and trusting wholly in the blood of Christ for pardon, and the -righteousness of Christ for justification! so that it keeps the soul -in bondage, and swells the mind with pride, while licentiousness -brings a scandal on the cross--(Mason). [27] The straitness of -this gate is not to be understood carnally, but mystically. This -gate is wide enough for all the truly sincere lovers of Jesus -Christ, but so strait that it will keep all others out. The gate -of Eden was wide enough for Adam and his wife to go out at, yet -it was too strait for them to go in at. Why? They had sinned; and -the cherubim and the flaming sword made it too strait for them. -The gates of the temple were six cubits wide, yet they were so -strait that none who were unclean might enter them-(Bunyan's Strait -Gate, vol. 1, p. 367). - -[28] Here behold the love of Jesus, in freely and heartily receiving -every poor sinner who comes unto Him; no matter how vile they have -been, nor what sins they have committed, He loves them freely and -receives them graciously; for He has nothing but GOOD-WILL to them. -Hence, the heavenly host sang at his birth, "Good-will towards -men" (Luke 2:14)-(Mason). - -[29] As sinners become more decided in applying to Christ, and -assiduous in the means of grace, Satan, if permitted, will be more -vehement in his endeavours to discourage them, that, if possible, -he may induce them to desist, and so come short of the prize-(Scott). -A whole Heaven and eternal life is wrapped up in this little -word-"Strive to enter in"; this calls for the mind and heart. -Many professors make their striving to stand rather in an outcry -of words, than in a hearty labour against the lusts and love of -the world. But this kind of striving is but a beating the air, -and will come to nothing at last-(Bunyan's Strait Gate, vol. 1, -p. 866). Coming souls will have opposition from Satan. He casts -his fiery darts at them; wanderings in prayer, enticements to old -sins, and even blasphemous thoughts, assail the trembling penitent, -when striving to enter into the strait gate, to drive him from -"the way and the life"-(ED). - -[30] "No betterment" is an admirable expression of the Christian's -humility-he set out in company, but reached the gate alone; still -it is not unto me, but unto Thy name be all the glory-(ED). - -[31] "Carnal arguments" is altered to "carnal agreement," in -several of Mr. Bunyan's editions: see third to the ninth-(ED). - -[32] Christian, when admitted at the strait gate, is directed -in the narrow way; not in the broad fashionable religion. In the -broad road, every man may choose a path suited to his inclinations, -shift about to avoid difficulties, or accommodate himself -to circumstances; and he may be sure of company agreeable to his -taste. But Christians must follow one another in the narrow way -on the same track, facing enemies, and bearing hardships, without -attempting to evade them; nor is any indulgence given to different -tastes, habits, or propensities-(Scott). - -[33] With gnat propriety Bunyan places the house of the Interpreter -beyond the strait gate; for the knowledge of Divine things, that -precedes conversion to God by faith in Christ, is very scanty, -compared with the diligent Christian's subsequent attainments-(Scott). - -[34] It would be difficult to find 12 consecutive pages in the -English language, that contain such volumes of meaning, in such -beautiful and instructive lessons, with such heavenly imagery, -in so pure and sweet a style, and with so thrilling an appeal to -the best affections of the heart, as these pages descriptive of -Christian's sojourning in the house of the Interpreter. This good -man of the house, the Interpreter, we are, without doubt, to take -as the representative of the Holy Spirit, with His enlightening and -sanctifying influences on the heart-(Cheever). The order in which -these heavenly lessons are taught, is worthy of our admiration-(ED). - -[35] As in creation, so in conversion, God's command is, "Let there -be light"; it comes by the Word; no Bible, no light. God divided -the light from the darkness; a blessed mystery to prove the -Christian indeed-light in his mind at variance with his native -darkness-(Bunyan, on Genesis). - -[36] The FIRST object presented by the Holy Spirit to the mind -of a young believer, is the choice of his minister; not to be -submissive to human orders, but to choose for himself. The leading -features are, that he be grave, devotional, a lover of his Bible, -one who rejects error and preaches the truth; uninfluenced by -paltry pelf or worldly honours; pleading patiently to win souls; -seeking only his Master's approbation; souls, and not money, for -his hire; an immortal crown for his reward. With the laws of men -and friendship to mislead us, how essential is the guidance of -the Holy Spirit in this important choice!-(ED). And whose portrait -is Bunyan describing here? We think he had only Mr. Gifford in -his eye as a faithful minister of Christ; but Bunyan too had been -the pleader with men, and over his own head the crown of gold was -shining, and while he wrote these words, you may be sure that his -spirit thrilled within him as he said, And I too am a minister of -Jesus Christ-(Cheever). - -[37]Christian well knew this in his own deep experience; for the -burden of sin was on him still, and sorely did he feel it while -the Interpreter was making this explanation; and had it not been -for his remembrance of the warning of the man at the gate, he would -certainly have besought the Interpreter to take off his burden. -The law could not take it off; he had tried that; and grace had -not yet removed it; so he was forced to be quiet, and to wait -patiently. But when the damsel came and sprinkled the floor, and -laid the dust, and then the parlour was swept so easily, there -were the sweet influences of the Gospel imaged; there was Divine -grace distilling as the dew; there was the gentle voice of Christ -hushing the storm; there were the corruptions of the heart, which -the law had but roused into action, yielding under the power of -Christ; and there was the soul made clean, and fit for the King -of glory to inhabit. Indeed, this was a most instructive emblem. -O that my heart might be thus cleansed, thought Christian, and -then I verily believe I could bear my burden with great ease to -the end of my pilgrimage; but I have had enough of that fierce -sweeper, the Law. The Lord deliver me from his besom!-(Cheever). - -[38] This was a vivid and striking emblem, and one which, in its -general meaning, a child could understand. Passion stands for the -men of this world, Patience of that which is to come; Passion for -those who will have all their good things now, Patience for those -who are willing, with self-denial, to wait for something better; -Passion for those who are absorbed in temporal trifles, Patience -for those whose hearts are fixed upon eternal realities; Passion -the things which are seen, and the impatient eagerness with which -they are followed, Patience the things which are unseen, and the -faith, humility, and deadness to the world exercised in order to -enjoy them. It is a good commentary upon Psalm 73-(Cheever). - -[39] This instructive vision springs from the author's painful, -but blessed experience. The flame of love in a Christian's heart -is like the fire of despair in Satan's spirit-unquenchable. Before -Bunyan had been behind the wall, the tempter suggested to him-"You -are very hot for mercy, but I will cool you, though I be seven -years in chilling your heart, I can do it at last; I will have you -cold before long"-(Grace Abounding, No. 110). He is the father of -lies. Thus he said to Christian in the fight, "Here will I spill -thy soul"; instead of which, Apollyon was put to flight. We cannot -fail with such a prop, That bears the earth's huge pillars up. -Satan's water can never be so powerful to quench, as Christ's oil -and grace are to keep the fire burning. Sinner, believe this, and -love, praise, and rejoice in thy Lord. He loves with an everlasting -love; He saves with an everlasting salvation; without His perpetual -aid, we should perish; Christ is the Alpha and Omega of our safety; -but how mysterious is the Saint's perseverance until we have seen -the secret supply!-(ED). - -[40] For a man to fight his way through infernal enemies, is in -every age a fearful battle; but in addition to this, to enter his -name as a nonconformist in Bunyan's time, demanded intrepidity of -no ordinary degree; their enemies were the throne, the laws, and -the bishops, armed with malignity against these followers of Jesus -Christ. But there were noble spirits, "of very stout countenance," that -by the sword of the Spirit cut their way through all opposition. -Bunyan was one of these worthies-(Ivimey). [41] Verily thou didst, -noble Christian! And who is there that does not know the meaning -of it, and what heart so cold as not to be ravished by it! Yea, -we should think that this passage alone might set any man out on -this pilgrimage, might bring many a careless traveler up to the -gate of this glorious palace to say, Set down my name, Sir! How -full of instruction is this passage! It set Christian's own heart -on fire to run forward on his journey, although the battle was -before him-(Cheever). - -[42] All these deeply interesting pictures are intended for every -age and every clime. This iron cage of despair has ever shut up -its victims. Many have supposed that it had a special reference -to one John Child, who, under the fear of persecution, abandoned -his profession, and, in frightful desperation, miserably perished -by his own hand. See Introduction, page 73; see also the sickness -and death of Mr. Badman's brother-(ED). - -[43] Bunyan intended not to represent this man as actually beyond -the reach of mercy, but to show the dreadful consequences of -departing from God, and of being abandoned of Him to the misery -of unbelief and despair-(Cheever). - -[44] "An everlasting caution"-"God help me to watch." The battle -with Apollyon, the dread valley, the trying scene at Vanity Fair, -the exhilarating victory over By-ends and Demas, dissipated the -painful scene of the iron cage; and want of prayerful caution led -Christian into the dominion of Despair, and he became for a season -the victim shut up in this frightful cage. Reader, may we be ever -found "looking unto Jesus," then shall we be kept from Doubting -Castle and the iron cage-(ED). - -[45] "In the midst of these heavenly instructions, why in such -haste to go?" Alas! the burden of sin upon his back pressed him -on to seek deliverance-(ED). - -[46] "Rack." Driven violently by the wind-(ED). - -[47] We go about the world in the day time, and are absorbed in -earthly schemes; the world is as bright as a rainbow, and it bears -for us no marks or predictions of the judgment, or of our sins; -and conscience is retired, as it were, within a far inner circle -of the soul. But when it comes night, and the pall of sleep is -drawn over the senses, then conscience comes out solemnly, and -walks about in the silent chambers of the soul, and makes her -survey and her comments, and sometimes sits down and sternly reads -the record of a life that the waking man would never look into, -and the catalogue of crimes that are gathering for the judgment. -Imagination walks tremblingly behind her, and they pass through -the open gate of the Scriptures into the eternal world-for thither -all things in man's being naturally and irresistibly tend-and -there, imagination draws the judgment, the soul is presented at -the bar of God, and the eye of the Judge is on it, and a hand of -fire writes, "Thou art weighed in the balances, and found wanting!" -Our dreams sometimes reveal our character, our sins, our destinies, -more clearly than our waking thoughts; for by day the energies -of our being are turned into artificial channels, by night our -thoughts follow the bent that is most natural to them; and as man -is both an immortal and a sinful being, the consequences both of -his immortality and his sinfulness will sometimes be made to stand -out in overpowering light, when the busy pursuits of day are not -able to turn the soul from wandering towards eternity-(Cheever). -Bunyan profited much by dreams and visions. "Even in my childhood -the Lord did scare and affright me with fearful dreams, and -did terrify me with dreadful visions." That is a striking vision -of church fellowship in the Grace Abounding, (Nos. 53-56); and -an awful dream is narrated in the Greatness of the Soul-"Once I -dreamed that I saw two persons, whom I knew, in hell; and methought -I saw a continual dropping from Heaven, as of great drops of fire -lighting upon them, to their sore distress" (vol. 1, p. 148)-(ED). - -[48] Our safety consists in a due proportion of hope and fear. -When devoid of hope, we resemble a ship without an anchor; when -unrestrained by fear, we are like the same vessel under full -sail without ballast. True comfort is the effect of watchfulness, -diligence, and circumspection. What lessons could possibly have -been selected of greater importance or more suited to establish the -new convert, than these are which our author has most ingeniously -and agreeably inculcated, under the emblem of the Interpreter's -curiosities?-(Scott). - -[49] This is an important lesson, that a person may be in Christ and -yet have a deep sense of the burden of sin upon the soul-(Cheever). -So also Bunyan-"Every height is a difficulty to him that is loaden; -with a burden, how shall we attain the Heaven of heavens?"-(Knowledge -of Christ's Love). - -[50] This efficacious sight of the cross is thus narrated in -Grace Abounding, (No. 115)-"Traveling in the country, and musing -on the wickedness and blasphemy of my heart, that scripture came -in my mind-"Having made peace through the blood of His cross" (Col. -1:20). I saw that day again and again, that God and my soul were -friends by His blood; yea, that the justice of God and my soul -could embrace and kiss each other. This was a good day to me; I -hope I shall not forget it." He was glad and lightsome, and had -a merry heart; he was before inspired with hope, but now he is a -happy believer-(ED). - -[51] None but those who have felt such bliss, can imagine the joy -with which this heavenly visitation fills the soul. The Father -receives the poor penitent with, "Thy sins be forgiven thee." The -Son clothes him with a spotless righteousness. "The prodigal when -he returned to his father was clothed with rags; but the best -robe is brought out, also the gold ring and the shoes; yea, they -are put upon him to his rejoicing" (Come and Welcome, vol. 1, p. -265). The Holy Spirit gives him a certificate; thus described by -Bunyan in the House of God--"But bring with thee a certificate, To -show thou seest thyself most desolate; Writ by the Master, with -repentance seal'd; To show also, that here thou would'st be healed -By those fair leaves of that most blessed tree By which alone poor -sinners healed be: And that thou dost abhor thee for thy ways, And -would'st in holiness spend all thy days; And here be entertained; -or thou wilt find To entertain thee here are none inclined!" -(Vol. 2, p. 680). Such a certificate, written upon the heart by -the Holy Spirit, may be lost for a season, as in the arbour on -the hill, but cannot be stolen even by Faith-heart, Mistrust, and -Guilt. For the mark in his forehead, see 2 Corinthians 3:2, 3; -"not with ink, but with the spirit of the living God, known and -read of all men"-(ED). - -[52] He that has come to Christ, has cast his burden upon Him. -By faith he hath seen himself released thereof; but he that is -but coming, hath it yet, as to sense and feeling, upon his own -shoulders-(Come and Welcome, vol. 1, p. 264). - -[53] "Fat"; a vessel in which things are put to be soaked, or to -ferment; a vat-(ED). - -[54] No sooner has Christian "received Christ" than he at once -preaches to the sleeping sinners the great salvation. He stays not -for human calls or ordination, but attempts to awaken them to a -sense of their danger, and presently exhorts with authority the -formalist and hypocrite. So it was in the personal experience -of Bunyan; after which, when his brethren discovered his talent, -they invited him to preach openly and constantly. Dare anyone find -fault with that conduct, which proved so extensively useful?-(ED). - -[55] The formalist has only the shell of religion; he is hot for -forms because it is all that he has to contend for. The hypocrite -is for God and Baal too; he can throw stones with both hands. He -carries fire in one hand, and water in the other-(Strait Gate, -vol. 1, p. 389). These men range from sect to sect, like wandering -stars, to whom is reserved the blackness of darkness forever. They -are barren trees; and the axe, whetted by sin and the law, will -make deep gashes. Death sends Guilt, his first-born, to bring -them to the King of terrors-(Barren Fig-tree). - -[56] "We trow"; we believe or imagine: from the Saxon. See Imperial -Dictionary-(ED). - -[57] These men occupied the seat of the scorner; they had always -been well dressed. His coat might do for such a ragamuffin as he -had been, but they needed no garment but their own righteousness-the -forms of their church. The mark, or certificate of the new birth, -was an object of scorn to them. Probably they pitied him as a -harmless mystic, weak in mind and illiterate. Alas! how soon was -their laughter turned into mourning. Fear and calamity overwhelmed -them. They trusted in themselves, and there was none to deliver-(ED). - -[58] The Christian can hold no communion with a mere formal -professor. The Christian loves to be speaking of the Lord's grace -and goodness, of his conflicts and consolations, of the Lord's -dealings with his soul, and of the blessed confidence which he is -enabled to place in Him-(J. B.). - -[59] Such is the fate of those who keep their sins with their -profession, and will not encounter difficulty in cutting them off. -"Not all their pretences of seeking after and praying to God will -keep them from falling and splitting themselves in sunder"-(A Holy -Life the Beauty of Christianity). There are heights that build -themselves up in us, and exalt themselves to keep the knowledge -of God from our hearts. They oppose and contradict our spiritual -understanding of God and His Christ. These are the dark mountains -at which we should certainly stumble and fall, but for one who can -leap and skip over them to our aid-(Saints' Knowledge of Christ's -Love, vol. 2, p. 8). - -[60] Pleased with the gifts of grace, rather than with the gracious -giver, pride secretly creeps in; and we fall first into a sinful -self-complacence, and then into indolence and security. This is -intended by his falling fast asleep-(Dr. Dodd). - -[61] Sinful sloth deprives the Christian of his comforts. What -he intended only for a moment's nap, like a man asleep during -sermon-time in church, became a deep sleep, and his roll fell out -of his hand; and yet he ran well while there was nothing special -to alarm him. Religious privileges should refresh and not puff -up-(Cheever). - -[62] But why go back again? That is the next way to hell. Never go -over hedge and ditch to hell. They that miss life perish, because -they will not let go their sins, or have no saving faith-(Bunyan's -Strait Gate, vol. 1, p. 388). - -[63] To go forward is attended with the fear of death, but eternal -life is beyond. I must venture. My hill was further: so I slung -away, Yet heard a cry Just as I went, "None goes that way And -lives." If that be all, said I, After so foul a journey, death is -fair And but a chair.--(G. Herbert's Temple-The Pilgrimage) - -[64] He is perplexed for his roll; this is right. If we suffer -spiritual loss, and are easy and unconcerned about it, it is a -sad sign that we indulge carnal security and vain confidences-(Mason). - -[65] The backslider is attended with fears and doubts such a he -felt not before, built on the vileness of his backsliding; more -dreadful scriptures look him in the face, with their dreadful -physiognomy. His new sins all turn talking devils, threatening -devils, roaring devils, within him. Besides, he doubts the truth -of his first conversion, and thus adds lead to his heels in -returning to God by Christ. He can tell strange stories, and yet -such as are very true. No man can tell what is to be seen and -felt in the whale's belly but Jonah-(Bunyan's Christ a Complete -Saviour, vol. 1, p. 224). - -[66] "Beautiful for situation, the joy of the whole earth, is -Mount Zion; God is known in her palaces for a refuge." Those who -enter must joyfully submit to the laws and ordinances of this -house-(Andronicus). - -[67] The two lions, civil despotism and ecclesiastical tyranny, -terrified many young converts, when desirous of joining a Christian -church, here represented by the Beautiful Palace. In the reign of -the Tudors they committed sad havoc. In Bunyan's time, they were -chained, so that few suffered martyrdom, although many were ruined, -imprisoned, and perished in dungeons. When Faithful passed they -were asleep. It was a short cessation from persecution. In the -Second Part, Great-heart slew Giant Bloody-man, who backed the -lions; probably referring to the wretched death of that monster, -Judge Jefferies. And in the experience of Mr. Fearing, it is clear -that the Hill Difficulty and the lions were intended to represent -temporal and bodily troubles, and not spiritual difficulties-"When -we came at the Hill Difficulty, he made no stick at that, nor did -he much fear the lions; for you must know that his trouble was not -about such things as these; his fear was about his acceptance at -last"-(ED). - -[68] Christian, after feeling the burden of sin, entering by Christ -the gate, taught by the Holy Spirit lessons of high concern in -the Bible or House of the Interpreter; after losing his burden by -faith in his crucified Saviour, his sins pardoned, clothed with -his Lord's righteousness, marked by a godly profession, he becomes -fit for church-fellowship; is invited by Bishop Gifford, the porter; -and, with the consent of the inmates, he enters the house called -Beautiful. Mark, reader, not as essential to salvation; it is by -the side of the road, not across it; all that was essential had -taken place before. Faithful did not enter. Here is no compulsion -either to enter or pay: that would have converted it into the -house of arrogance or persecution. It is upon the Hill Difficulty, -requiring personal, willing efforts to scramble up; and holy -zeal and courage to bear the taunts of the world and the growling -frowns of the lions. Here he has new lessons to learn of Discretion, -Piety, Prudence, and Charity, to bear with his fellow-members, -and they with him; and here he is armed for his journey. Many are -the blessed enjoyments of church-fellowship. "Esther was had to the -house of the women to be purified, and so came to the king. God -also hath appointed that those who come into His royal presence -should first go to the house of the women, the church." (See -Bunyan's Greatness of the Soul, vol. 1, p. 145). Every soul must -be fitted for the royal presence, usually in church fellowship: -but these lovely maidens sometimes wait on and instruct those -who never enter the house Beautiful; who belong to the church -universal, but not to any local body of Christians. John directs -his Revelations to the seven churches in Asia; Paul, his epistles to -the churches in Galatia, or to the church at Corinth-all distinct -bodies of Christians; James to the 12 tribes; and Peter to the -strangers, and "to them that have obtained like precious faith," -of all churches-(ED). - -[69] The true Christian's inmost feelings will best explain these -answers, which no exposition can elucidate to those who are -unacquainted with the conflict to which they refer, the golden -hours, fleeting and precious, are earnests of the everlasting holy -felicity of Heaven-(Scott). [70] The only true mode of vanquishing -carnal thoughts is looking at Christ crucified, or dwelling upon -His dying love, the robe of righteousness which clothes his naked -soul, his roll or evidence of his interest, and the glory and happiness -of Heaven! Happy souls who THUS oppose their corruptions!-(Dr. -Dodd). - -[71]This was the fact as it regards Bunyan when he was writing -the "Pilgrim." He had a wife, two sons, and two daughters. This -conversation was first published in the second edition, 1678; -and if he referred to his own family, it was to his second wife, -a most worthy and heroic woman; but she and some of his children -were fellow-pilgrims with him. His eldest son was a preacher 11 -years before the Second Part of the "Pilgrim" was published-(ED). - -[72] O soul! consider this deeply. It is the life of a Christian -that carries more conviction and persuasion than his words-(Mason). - -[73] Those that religiously name the name of Christ, and do not -depart from iniquity, cause the perishing of many. A professor -that hath not forsaken his iniquity is like one that comes out of -a pest-house to his home, with all his plague-sores running. He -hath the breath of a dragon, and poisons the air round about him. -This is the man that slays his children, his kinsmen, his friends, -and himself. O! the millstone that God will shortly hang about -your necks, when you must be drowned in the sea and deluge of -God's wrath-(Bunyan's Holy Life, vol. 2, p. 530). - -[74] How beautiful must that church be where Watchful is the -porter; where Discretion admits the members; where Prudence takes -the oversight; where Piety conducts the worship; and where Charity -endears the members one to another! They partake of the Lord's -Supper, a feast of fat things, with wine well refined-(J.B.). - -[75] Ah! theirs was converse such as it behooves Man to maintain, -and such as God approves--Christ and His character their only -scope, Their subject, and their object, and their hope. O days of -Heaven, and nights of equal praise! Serene and peaceful as those -heavenly days When souls drawn upwards in communion sweet, Enjoy -the stillness of some close retreat, Discourse, as if releas'd -and safe at home, Of dangers past, and wonders yet to come-(Cowper). - -[76] When Christiana and her party arrived at this house Beautiful, -she requested that they might repose in the same chamber, called -Peace, which was granted. The author, in his marginal note, explains -the nature of this resting-place by the words, "Christ's bosom is -for all pilgrims"-(ED). - -[77] How suddenly that straight and glittering shaft Shot 'thwart -the earth! In crown of living fire Up comes the day! As if they, -conscious, quaff'd The sunny flood, hill, forest, city, spire, -Laugh in the wakening light. Go, vain Desire! The dusky lights -have gone; go thou thy way! And pining Discontent, like them expire! -Be called my chamber Peace, when ends the day, And let me, with -the dawn, like Pilgrim, sing and pray. Great is the Lord our God, -And let His praise be great: He makes His churches His abode, -His most delightful seat-(Dr. Watts). - -[78] Should you see a man that did not go from door to door, but -he must be clad in a coat of mail, and have a helmet of brass -upon his head, and for his life-guard not so few as a thousand -men to wait on him, would you not say, Surely this man has store -of enemies at hand? If Solomon used to have about his bed no less -than threescore of the most valiant of Israel, holding swords, and -being expert in war, what guard and safeguard doth God's people -need, who are, night and day, roared on by the unmerciful fallen -angels? Why, they lie in wait for poor Israel in every hole, and -he is forever in danger of being either stabbed or destroyed-(Bunyan's -Israel's Hope, vol. 1, p. 602). - -[79] Christ himself is the Christian's armoury. When he puts on -Christ, he is then completely armed from head to foot. Are his -loins girt about with truth? Christ is the truth. Has he on the -breastplate of righteousness? Christ is our righteousness. Are -his feet shod with the Gospel of peace? Christ is our peace. Does -he take the shield of faith, and helmet of salvation? Christ is -that shield, and all our salvation. Does he take the sword of the -Spirit, which is the Word of God? Christ is the Word of God. Thus -he puts on the Lord Jesus Christ; by his Spirit fights the fight -of faith; and, in spite of men, of devils, and of his own evil -heart, lays hold of eternal life. Thus Christ is all in all-(J. -B.). - -[80] The church in the wilderness, even her porch, is full of -pillars-apostles, prophets, and martyrs of Jesus. There are hung -up also the shields that the old warriors used, and on the walls -are painted the brave achievements they have done. There, also, are -such encouragements that one would think that none who came thither -would ever attempt to go back. Yet some forsake the place-(Bunyan's -House of Lebanon). - -[81] The Delectable Mountains, as seen at a distance, represent -those distinct views of the privileges and consolations, attainable -in this life, with which believers are sometimes favoured. This -is the pre-eminent advantage of Christian communion, and can only -be enjoyed at some special seasons, when the Sun of Righteousness -shines upon the soul-(Scott). - -[82] Thus it is, after a pilgrim has been favoured with any special -and peculiar blessings, there is danger of his being puffed up -by them, and exalted on account of them; so was even holy Paul; -therefore, the messenger of Satan was permitted to buffet him (2 -Cor. 3:7)-(Mason). We are not told here what these slips were; but -when Christian narrates the battle to Hopeful, he lets us into the -secret-"These three villains," Faint-heart, Mistrust, and Guilt, -"set upon me, and I beginning, like a Christian, to resist, they -gave but a call, and in came their master. I would, as the saying -is, have given my life for a penny, but that, as God would have -it, I was clothed with armour of proof." In the Second Part, -Great-heart attributed the sore combat with Apollyon to have -arisen from "the fruit of those slips that he got in going down -the hill." Great enjoyments need the most prayerful watchfulness -in going down from them, lest those three villains cause us to -slip. Christian's heavenly enjoyment in the communion of saints -was followed by his humbling adventures in the valley-a needful -proof of Divine love to his soul. "Whom the Lord loveth He -chasteneth"-(ED). "A broken heart, O God, Thou wilt not despise." -Has He given it to thee, my reader? Then He has given thee a cabinet -to hold His grace in. True, it is painful now, it is sorrowful, -it bleeds, it sighs, it sobs, well, very well; all this is because -He has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable -Sacrifice). - -[83] "No armour for his back"; to desist is inevitable ruin. He -sees no safety except in facing his enemy. Fear itself creates -additional courage, and induces him to stand his ground-(Drayton). - -[84] The description of Apollyon is terrible. This dreadful imagery -is collected from various parts of Scripture, where the attributes -of the most terrible animals are given him; the attributes -of leviathan, the dragon, the lion, and the bear; to denote his -strength, his pride, his rage, his courage, and his cruelty-(Andronicus). - -[85] In our days, when emigration is so encouraged by the state, -it may be difficult for some youthful readers to understand this -argument of Apollyon's. In Bunyan's time, every subject was deemed -to be Crown property, and no one dared depart the realm without a -license. Thus, when Cromwell and his heroes had hired ships, and -were ready to start for America, Charles II providentially detained -them, to work out the great Revolution-(ED). - -[86] Promises or vows, whether made by us or by others on our -behalf, before we possessed powers of reason or reflection, cannot -be binding. The confirmation or rejection of all vows made by or -for us in our nonage, should, on arriving at years of discretion, -be our deliberate choice, for we must recollect that no personal -dedication can be acceptable to God unless it is the result of -solemn inquiry-(ED). - -[87] Mark the subtlety of this gradation in temptation. The profits -of the world and pleasures of sin are held out as allurements. -The apostasy of others suggested. The difficulties, dangers, and -sufferings of the Lord's people, are contrasted with the prosperity -of sinners. The recollections of our sins and backslidings, under a -profession of religion. The supposition that all our profession is -founded in pride and vain-glory. All backed by our own consciences; -as if Apollyon straddled quite across the way, and stopped us from -going on-(Andronicus). - -[88] This dialogue is given, in different words, in the Jerusalem -Sinner Saved, Volume 1, pages 79, 80. Satan is loath to part with -a great sinner. What, my true servant, quoth he, my old servant, -wilt thou forsake me now? Having so often sold thyself to me to -work wickedness, wilt thou forsake me now? Thou horrible wretch, -dost not know that thou hast sinned thyself beyond the reach -of grace, and dost thou think to find mercy now? Art not thou -a murderer, a thief, a harlot, a witch, a sinner of the greatest -size, and dost thou look for mercy now? Dost thou think that -Christ will foul His fingers with thee? It is enough to make angels -blush, saith Satan, to see so vile a one knock at Heaven's gates -for mercy, and wilt thou be so abominably bold to do it? Thus -Satan dealt with me, says the great sinner, when at first I came -to Jesus Christ. And what did you reply? saith the tempted. Why, -I granted the whole charge to be true, says the other. And what, -did you despair, or how? No, saith he, I said, I am Magdalene, I -am Zaccheus, I am the thief, I am the harlot, I am the publican, -I am the prodigal, and one of Christ's murderers-yea, worse than -any of these; and yet God was so far off from rejecting of me, as -I found afterwards, that there was music and dancing in His house -for me, and for joy that I was come home unto Him. When Satan -charged Luther with a long list of crimes, he replied, This is all -true; but write another line at the bottom, "The blood of Jesus -Christ His Son cleanseth us from all sin"-(ED). - -[89] The devil is that great and dogged leviathan, that "spreadeth -sharp pointed things upon the mire" (Job 40:30). For be the -spreading nature of our corruptions never so broad, he will find -sharp pointed things enough to stick in the mire of them for our -affliction; they are called fiery darts, and he has abundance -of them with which he can and will sorely prick and wound our -spirits-(Bunyan on Christ's Love, vol. 2, p. 65). - -[90] When infidel thoughts prevail, so that doubts of the truth -of Scripture take hold of the mind, the sword of the Spirit flies -out of the hand. Unarmed before a ferocious enemy, it was an awful -moment; but God revives his faith in the Divine Word, he recovers -his sword, and gives his enemy a deadly plunge-I shall rise-(Drayton). - -[91] "For a season," is only found in the first edition. These -words may have been omitted, in Bunyan's subsequent editions, by -a typographical error, or have been struck out by him. My impression -is, that they were left out by the printer in error; because, in -the Second Part, when the pilgrims pass the spot and talk of the -battle, we are told that "when Apollyon was beat, he made his -retreat to the next valley." And there poor Christian was awfully -beset with him again-(ED). - -[92] You will find, from the perusal of Bunyan's own spiritual -life, that he has here brought together, in the assault of Apollyon -upon Christian, many of the most grievous temptations with which -his own soul was beset, as also, in Christian's answers against -them, the very method of defence which he himself was taught by -Divine grace in the midst of the conflict. It is here condensed -into a narrow and vivid scene, but it extended over years of -Bunyan's life; and the wisdom that is in it, and the points of -experience illustrated, were the fruit of many months of painfulness, -danger, and desperate struggle with the adversary, which he had -to go through-(Cheever). - -[93] The literal history of this terrific conflict may be found in -Bunyan's experience recorded in Grace Abounding, (Nos. 131-173), -when he recovered his sword, and put his enemy to flight. He -describes his agonies in the combat as if he were being racked -upon the wheel, and states that it lasted for about a year. Floods -of blasphemies were poured in upon him, but he was saved from -utter despair, because they were loathsome to him. Dr. Cheever -eloquently says, "What made the fight a thousand times worse for -poor Christian was, that many of these hellish darts were tipped, -by Apollyon's malignant ingenuity, with sentences from Scripture"; -so that Christian thought the Bible was against him. One of these -fiery darts penetrated his soul with the awful words, "no place -for repentance"; and another with, "hath never forgiveness." The -recovery of his sword was by a heavenly suggestion that He BEGIN -did not "refuse him that speaketh"; new vigour was communicated. -"When I fall, I SHALL arise," was a home-thrust at Satan; who left -him, richly to enjoy the consolations of the Gospel after this -dreadful battle-(ED). - -[94] By "leaves" here (Rev. 22: 2), we are to understand the -blessed and precious promises, consolations, and encouragements, -that, by virtue of Christ, we find everywhere growing on the new -covenant, which will be handed freely to the wounded conscience that -is tossed on the reckless waves of doubt and unbelief. Christ's -leaves are better than Adam's aprons. He sent His Word, and healed -them-(Bunyan's Holy City). - -[95] However terrible these conflicts are, they are what every -Christian pilgrim has to encounter that is determined to win -Heaven. Sin and death, reprobates and demons, are against him. -The Almighty, all good angels and men, are for him. Eternal life -is the reward. Be not discouraged, young Christian! "If God be for -us, who can be against us?" We shall come off more than conquerors, -through him that hath loved us. Equal to our day so shall be our -strength. The enemies had a special check from our Lord, while Mr. -Fearing passed through. "Though death and hell obstruct the way -The meanest saint shall win the day"-(ED). - -[96] "Desired Heaven," in some of Bunyan's editions-(ED). - -[97] The ditch on the right hand is error in principle, into which -the blind, as to spiritual truth, fall. The ditch on the left hand -means outward sin and wickedness, which many fall into. Both are -alike dangerous to pilgrims: but the Lord "will keep the feet -of his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by -the deep ditch is intended "presumptuous hopes," and the no less -dangerous quag to be "despairing fears"-(ED). - -[98] The sight of an immortal soul in peril of its eternal interests, -beset with enemies, engaged in a desperate conflict, with hell -opening her mouth before, and fiends and temptations pressing -after, is a sublime and awful spectacle. Man cannot aid him; all -his help is in God only-(Cheever). - -[99] And as for the secrets of Satan, such as are suggestions -to question the being of God, the truth of His Word, and to be -annoyed with devilish blasphemies, none are more acquainted with -these than the biggest sinners at their conversion; wherefore -thus also they are prepared to be helps in the church to relieve -and comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also -a very interesting debate upon this subject in Come and Welcome -to Jesus Christ, volume 1, page 250. O, no one knows the terrors -of these days but myself-(Grace Abounding, Nos. 100-102). Satan -and his angels trouble his head with their stinking breath. How -many strange, hideous, and amazing blasphemies have some, that -are coming to Christ, had injected upon their spirits against -Him-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up -also out of a horrible pit; a pit of noise of devils, and of my -heart answering them with distrust and fear-(Saint's Knowledge of -Christ's Love). - -[100] The experience of other saints is very encouraging; for the -soul finds that others have gone before him in dreadful, dark, -and dreary paths-(Mason). - -[101] To walk in darkness, and not be distressed for it, argues -stupidity of the soul. To have the light of God's countenance -shine upon us, and not to rejoice and be thankful for it, is -impossible-(Mason). - -[102] I would not be too confident, but I apprehend that by this -second part of the valley we are taught that believers are not -most in danger when under the deepest distress; that the snares -and devices of the enemy are so many and various, through the -several stages of our pilgrimage, as to baffle all description; -and that all the emblems of these valleys could not represent the -thousandth part of them. Were it not that the Lord guides His people -by the light of His Word and Spirit, they never could possibly -escape them-(Scott). - -[103] The wicked spirits have made and laid for us snares, pits, -holes, and what not, if peradventure by something we may be -destroyed. Yea, and we should most certainly be so, were it not -for the Rock that is higher than they-(Bunyan's Saints' Knowledge -of Christ's Love, vol. 2, p. 8). - -[104] Alas, my dear country! I would to God it could not be said -to thee, since the departure of paganism and popery, "The blood of -the poor innocents is found in thy skirts, not by a secret search, -but upon thy kings, princes, priests, and prophets" (Jer. 2:34, -26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION, -and bless Jehovah, who has broken the arrow and the bow-(Andronicus). -It may be questioned whether popery may not yet so far recover -its vigour as to make one more alarming struggle against vital -Christianity, before that Man of Sin be finally destroyed. Our -author, however, has described no other persecution than what -Protestants, in his time, carried on against one another with very -great alacrity-(Scott). - -[105] The quaint and pithy point of this passage stamps it as one -of Bunyan's most felicitous descriptions. We who live in a later -age may, indeed, suspect that he has somewhat antedated the death -of Pagan, and the impotence of Pope; but his picture of their -cave and its memorials, his delineation of the survivor of this -fearful pair, rank among those master-touches which have won such -lasting honour for his genius-(Bernard Barton). - -[106] Christian having passed the gloomy whirlwind of temptation -to despair, now walks in the light of the Sun of Righteousness, -through the second part of the valley. There he encounters the -persecution of the state church. Act after act of Parliament had -been passed-full of atrocious penalties, imprisonments, transportation, -and hanging-to deter poor pilgrims from the way to Zion. "The way -was full of snares, traps, gins, nets, pitfalls, and deep holes." -Had the darkness of mental anguish been added to these dangers, -he must have perished. The butcheries of Jefferies strewed the way -with blood, bones, ashes, and mangled bodies of pilgrims. Pope -reared his ugly head, and growled out, "More of you must be burned." -The desolating tyranny of the church was curbed by the King's -turning papist, which paved the way for the glorious Revolution -of 1688. It appears from the Grace Abounding, that to the time of -Bunyan's imprisonment for preaching the Gospel, he was involved -frequently in deeply-distressing spiritual darkness; but, from his -entering the prison, be walked in the light of God's countenance -to his dying day-(ED). - -[107] We are now to be introduced to a new pilgrim, and Christian -is no more to go on his way alone. The sweet Christian communion -depicted in this book forms one of the most delightful features -in it, and Faithful and Hopeful are both of them portraits that -stand out in as firm relief as that of Christian himself. Faithful -is the Martyr Pilgrim, who goes in a chariot of fire to Heaven, -and leaves Christian alone; Hopeful springs, as it were, out of -Faithful's ashes, and supplies his place all along the remainder -of the pilgrimage. The communion between these loving Christians, -their sympathy and share in each other's distresses, their mutual -counsels and encouragements, temptations and dangers, experience -and discipline, their united joys and sorrows, and their very -passing of the river of death together, form the sweetest of all -examples of the true fellowship of saints, united to the same -Saviour, made to drink into the same Spirit, baptized with the same -sufferings, partakers of the same consolations, crowned with the -same crown of life, entering together upon glory everlasting-(Cheever). -The author has displayed great skill in introducing a companion -to his Pilgrim in this place. Thus far the personal adventures of -Christian had been of the most extraordinary kind, and sufficient of -themselves to exercise the reader's sympathies for him; but these -feelings would have languished from weariness, however intensely -the sequel might have been wrought, had attention been claimed -for a solitary wanderer to the end of the journey. Here then the -history, which had probably reached its climax in the preceding -scenes, revives, by taking a new form, and exciting a fresh interest, -rather doubled than divided, though two have thenceforward to -share it instead of one. Besides, the individual experience of one -man, however varied, would not have been sufficient to exemplify -all the most useful lessons of the Gospel, unless the trials of many -persons, of different age, sex, and disposition, were interwoven. -The instance at hand will illustrate this point-(Montgomery). - -[108] Ah, what a smile was that! How much sin was there in it, -instead of humble spiritual gratitude, and joy. Now see how -he that exalteth himself shall be abased, and how surely, along -with spiritual pride, comes carelessness, false security, and a -grievous fall-(Cheever). The very person's hand we need to help -us, whom we thought we had exceeded-(Mason). When a consciousness -of superiority to other Christians leads to vain glory, a fall -will be the consequence; but while it excites compassion, it also -cements Christian friendship-(Ivimey). - -[109] Mr. Anything became a brisk man in the broil; but both -sides were against him, because he was true to none. He had, for -his malapertness, one of his legs broken, and he that did it wished -it had been his neck-(Holy War). - -[110] "I trow," I believe or imagine (Imp. Dict.)-(ED). - -[111] If the experience of Christian is an exhibition of Bunyan's -own feelings, the temptations of Madam Wanton are very properly -laid in the way of Faithful, and not of Christian. She would have -had no chance with the man who admired the wisdom of God in making -him shy of women, who rarely carried it pleasantly towards a woman, -and who abhorred the common salutation of women-(Grace Abounding, -No. 316)-ED. - -[112] "All" is omitted from every edition by Bunyan, except the -first; probably a typographical error. - -[113] An awful slavery! "None that go unto her return again, -neither take they hold of the paths of life" (Prov. 2:19)--(ED). - -[114] That sinner who never had a threatening fiery visit from -Moses, is yet asleep in his sins, under the curse and wrath of -the law of God-(C.C.V.G.). - -[115] As the law giveth no strength, nor life to keep it, so it -accepteth none of them that are under it. Sin and Die, is forever -its language. There is no middle way in the law. It hath not -ears to hear, nor heart to pity, its penitent ones--(Bunyan on -Justification, vol. 1, p. 316). - -[116] The delineation of this character is a masterly grouping -together of the arguments used by men of this world against -religion, in ridicule and contempt of it. Faithful's account of -him, and of his arguments, is a piece of vigorous satire, full of -truth and life-(Cheever). - -[117] Nothing can be a stronger proof that we have lost the image -of God, than shame concerning the things of God. This shame, joined -to the fear of man, is a very powerful enemy to God's truths, -Christ's glory, and our soul's comfort. Better at once get out -of our pain, by declaring boldly for Christ and His cause, than -stand shivering on the brink of profession, ever dreading the loss -of our good name and reputation: for Christ says (awful words): -"Whosoever shall be ashamed of Me and of My words, in this -adulterous and sinful generation, of him also shall the Son of -man be ashamed when He cometh in the glory of His Father" (Mark -8:38). It is one thing to be attacked by shame, and another to be -conquered by it-(Mason). - -[118] Christian in a great measure escaped the peculiar temptations -that assaulted Faithful, yet he sympathized with him; nor did -the latter deem the gloomy experiences of his brother visionary -or imaginative, though he had been exempted from them. One man, -from a complication of causes, is exposed to temptations of which -another is ignorant; and in this case he needs much sympathy, -which he seldom meets with; while they, who are severe on him are -liable to be baffled in another way, which, for want of coincidence -in habit, temperature, and situation, he is equally prone to -disregard. Thus Christians are often led reciprocally to censure, -suspect, or dislike each other, on those very grounds which would -render them useful and encouraging counselors and companions!-(Scott). - -[119] Bunyan, in his Pilgrim's Progress, places the Valley of -the Shadow of Death, not where we should expect it, at the end of -Christian's pilgrimage, but about the middle of it. Those who have -studied the history of Bunyan and his times will hardly wonder at -this. It was then safer to commit felony than to become a Dissenter. -Indeed, a felon was far surer of a fair trial than any Dissenting -minister, after the restoration of Charles II. This Bunyan found. -Simply and solely for preaching, he was condemned by Keeling to -imprisonment. That was to be followed by banishment if he did not -conform, and, in the event of his return from banishment without -license from the King, the judge added, "You must stretch by the -neck for it; I tell you plainly." Christian endured, in the first -portion of this dismal valley, great darkness and distress of mind -about his soul's safety for eternity; and, in the latter part of -the valley, the dread of an ignominious, and cruel, and sudden -execution in the midst of his days-a fear more appalling than the -prospect of a natural death. This he was enabled to bear, because -he then enjoyed the light, the presence, and the approbation of -his God-(ED). - -[120] The character now introduced under a most expressive name, -is an admirable portrait, drawn by a masterly hand, from some -striking original, but exactly resembling numbers in every age -and place, where the truths of the Gospel are generally known. -Such men are more conspicuous than humble believers, but their -profession will not endure a strict investigation-(Scott). Reader, -be careful not to judge harshly, or despise a real believer, who -is blessed with fluency of utterance on Divine subjects-(ED). - -[121] As an outward profession, without a holy life, is no evidence -of religion, neither are excellent gifts any proof that the persons -who possess them are partakers of grace: so it is an awful fact, -that some have edified the church by their gifts, who have themselves -been destitute of the spirit of life-(Ivimey). I concluded, a -little grace, a little love, a little of the true fear of God, is -better than all gifts-(Grace Abounding). - -[122] The Pharisee goes on boldly, fears nothing, but trusteth -in himself that his state is good; he hath his mouth full of many -fine things, whereby he strokes himself over the head, and calls -himself one of God's white boys, that, like the Prodigal's brother, -never transgressed-(Pharisee and Publican, vol. 2, p. 215). - -[123] Talkative seems to have been introduced on purpose that the -author might have a fair opportunity of stating his sentiments -concerning the practical nature of evangelical religion, to which -numbers in his day were too inattentive; so that this admired -allegory has fully established the important distinction between -a dead and a living faith, on which the whole controversy -depends-(Scott). "Though I speak with the tongues of men and of -angels, and have not charity, I am as sounding brass or a tinkling -cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts, -but wants grace. Shall I be proud, because I am sounding brass? Is -it so much to be a fiddle? Hath not the least creature that hath -life, more of God in it than these?-(Grace Abounding, No. 297-300). -Some professors are pretty busy and ripe, able to hold you in a -very large discourse of the glorious Gospel; but, if you ask them -concerning heart work, and its sweet influences and virtues on -their souls and consciences, they may answer, I find by preaching -that I am turned from my sins in a good measure, and have learned -[in tongue] to plead for the Gospel. This is not far enough to -prove them under the covenant of grace-(Law and Grace, vol. 1, p. -515). - -[124] Read this, and tremble, ye whose profession lies only on -your tongue, but who never knew the love and grace of Christ in -your souls. O how do you trifle with the grace of God, with precious -Christ, and with the holy Word of truth! O what an awful account -have you to give hereafter to a holy, heart-searching God! Ye -true pilgrims of Jesus, read this, and give glory to your Lord, -for saving you from resting in barren notions, and taking up with -talking of truths; and that he has given you to know the truth -in its power, to embrace it in your heart, and to live and walk -under its constraining, sanctifying influences. Who made you to -differ?-(Mason). - -[125] This spiritual application of the law of Moses is found in -the narrative of Bunyan's experience in the Grace Abounding, (No. -71): "I was also made, about this time, to see something concerning -the beasts that Moses counted clean and unclean. I thought those -beasts were types of men: the clean, types of them that were the -people of God; but the unclean, types of such as were the children -of the wicked one. Now, I read, that the clean beasts chewed the -cud; that is, thought I, they show us we must feed upon the Word -of God; they also parted the hoof, I thought that signified we -must part, if we would be saved with the ways of ungodly men." - -[126] True faith will ever show itself by its fruits; real conversion, -by the life and conversation. Be not deceived; God is not to be -mocked with the tongue, if the heart is not right towards Him in -love and obedience-(Mason). - -[127] This distinction between speaking against sin, and feeling -a hatred to it, is so vastly important, that it forms the only -infallible test to distinguish between those who are "quickened" -by the Spirit of God, and those who "have a name to live and are -dead." It is a very awful statement, but, it is to be feared, -strictly correct, that ministers may declaim against sin in the -pulpit, who yet indulge it in the parlour. There may be much head -knowledge, where there is no heart religion-(Ivimey). - -[128] Christian faithfulness detects mere talkatives, and they -complain, "in so saying thou condemnest us also"; they will bear -no longer, but seek refuge under more comfortable preachers, or -in more candid company, and represent those faithful monitors as -censorious, peevish, and melancholy men-lying at the catch-(Scott). - -[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning -of "lying at the catch" in these solemn words, referring to those -who abide in sin, and yet expect to be saved by grace: "Of this -sort are they that build up Zion with blood, and Jerusalem with -iniquity; that judge for reward, and teach for hire, and divine -for money, and lean upon the Lord (Micah 3:10, 11). This is doing -things with a high hand against the Lord our God, and a taking Him, -as it were, at the catch! This is, as we say among men, to seek -to put a trick upon God, as if He had not sufficiently fortified -his proposals of grace by his Holy Word, against all such kind of -fools as these"-(Vol. 1, p. 93). - -[130] Blessed faithful dealing! O that it were more practised -in the world, and in the church! How then would vain talkers be -detected in the one, and driven out of the other-(Mason). - -[131] Heart searching, soul examining, and close questioning of -the conduct of life, will not do with talkative professors. Ring -a peal on the doctrines of grace, and many will chime in with you; -but speak closely how grace operates upon the heart, and influences -the life to follow Christ in self-denying obedience, they cannot -bear it; they are offended with you, and will turn away from you, -and call you legal-(Mason). - -[132] I observe that, as there are trees wholly noble, so there -are also their semblance; not right, but ignoble. There is the -grape, and the wild grape; the rose, and the canker rose; the -apple and the crab. Now, fruit from these wild trees, however it -may please children to play with, yet the prudent count it of no -value. There are also in the world a generation of professors that -bring forth nothing but wild olive berries; saints only before -men, devils and vipers at home; saints in word, but sinners in -heart and life. Well, saith God, this profession is but a cloak: -I will loose the reins of this man, and give him up to his own -vile affections. "I will answer him by Myself" (Ezek. 14:7). Thou -art too hard for the church: she knows not how to deal with thee. -Well, I will deal with that man Myself-(Bunyan's Barren Fig-tree). - -[133] Where the heart is rotten, it will ward off conviction, -turn from a faithful reprover, condemn him, and justify itself. -Faithful dealing will not do for unfaithful souls. Mind not that, -but be faithful to the truth-(Mason). - -[134] How they rejoiced again to meet Evangelist, and listen -to his encouraging and animating exhortations; of which, as they -were now near the great town of Vanity Fair, they would stand in -special need. Indeed, it was to forewarn them of what they were -to meet with there, and to exhort them, amidst all persecutions, -to quit themselves like men, that Evangelist now came to them. -His voice, so solemn and deep, yet so inspiring and animating, -sounded like the tones of a trumpet on the eve of battle-(Cheever). - -[135] The pilgrims are now about to enter upon a new era-to leave -their privacy in the wilderness, and commence a more public -scene-perhaps alluding to Bunyan's being publicly set apart to -the work of the ministry. It was in the discharge of these public -duties that he was visited with such severe persecution. This -interview with Evangelist reminds one of the setting apart of -Dissenting ministers. It is usual, on these occasions, for the -Christians entering on such important duties, to give a short -account of what "had happened in the way," and their reasons for -hoping that they were called by God to the work. They receive the -advice of their ministering elder, and the pastor prays for their -peace and prosperity. Evangelist's address would make a good outline -of an ordination sermon. Bunyan's account of his being thus set -apart in 1656 (with seven other members of the same church) is -narrated in Grace Abounding, Nos. 266-270. The second address of -Evangelist peculiarly relates to the miseries endured by Nonconformist -ministers in the reign of Charles II-(ED). - -[136] Shall the world venture their soul's ruin for a poor corruptible -crown; and shall not we venture the loss of a few trifles for an -eternal crown? Shall they venture the loss of eternal life for -communion with base, drunken, covetous wretches; and shall we not -labour as hard, run as fast, nay, a hundred times more diligently, -for such glorious and eternal friends as God to love, Christ -to redeem, the Holy Spirit to comfort, and saints and angels in -Heaven for company? Shall it be said at the last day, that the -wicked made more haste to hell than you to Heaven? O let it not -be so, but run with all might and main! They that will have Heaven -must run for it, because the devil will follow them. There is -never a poor soul that is gone to it, but he is after that soul. -And I assure them the devil is nimble; he is light of foot, and -can run apace. He hath overtaken many, tripped up their heels, -and given them an everlasting fall--(Heavenly Footman). - -[137] Bunyan illustrates the care of Christ for his afflicted ones -with striking simplicity. "I love to play the child with children. -I have met with a child that had a sore finger, so that it was -useless. Then have I said, Shall we cut off this finger, and buy -my child a better, a brave golden finger? At this he started, and -felt indignation against me. Now, if a child has such tenderness -for a useless member, how much more tender is the Son of God to -his afflicted members?"-(Saint's Privilege, vol. 1, p. 674). The -text here quoted forms the foundation of Bunyan's admirable Advice -to Sufferers, in which he delightfully dwells upon the topics -which Evangelist addresses to the Pilgrims, when on the verge of -bitter persecution-(ED). - -[138] Vanity Fair is the City of Destruction in its gala dress, -in its most seductive and sensual allurements. It is this world in -miniature, with its various temptations. Hitherto we have observed -the pilgrims by themselves, in loneliness, in obscurity, in the -hidden life and experience of the people of God. The allegory -thus far has been that of the soul, amidst its spiritual enemies, -toiling towards Heaven; now there comes a scene more open, tangible, -external; the allurements of the world are to be presented, with -the manner in which the true pilgrim conducts himself amidst -them. It was necessary that Bunyan should show his pilgrimage in -its external as well as its secret spiritual conflicts; it was -necessary that he should draw the contrast between the pursuits -and deportment of the children of this world and the children -of light; that he should show how a true pilgrim appears, and is -likely to be regarded, who, amidst the world's vanities, lives -above the world, is dead to it, and walks through it as a stranger -and a pilgrim towards Heaven-(Cheever). - -[139] A just description of this wicked world. How many, though -they profess to be pilgrims, have never yet set one foot out of -this fair; but live in it all the year round! They "walk according -to the course of this world" (Eph. 2:2); for "the god of this -world hath blinded their minds" (1 Cor. 4:4). But all those for -whose sins Jesus hath died "He delivers from this present evil -world" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered -from this world and its vanities; for if you love the world, if -it has your supreme affections, the love of God is not in you, (1 -John 2:15); you have not one grain of precious faith in precious -Jesus-(Mason). - -[140] Mr. James, who, in 1815, published the "Pilgrim" in verse, -conjectures that Bunyan's description of the Fair arose from -his having been at Sturbridge Fair, near Cambridge. It was thus -described in 1786-"The shops or booths are built in rows like -streets, having each its name; as Garlick Row, Bookseller's Row, -Cook Row, &c. Here are all sorts of traders, who sell by wholesale -or retail; as goldsmith's toymen, braziers, turners, milliners, -haberdashers, hatters, mercers, drapers, pewterers, china warehouses, -and in a word, most trades that can be found in London. Here are -also taverns, coffee-houses, and eating-houses, in great plenty. -The chief diversions are puppets, rope-dancing, and music booths. -To this Fair, people from Bedfordshire and the adjoining counties -still resort. Similar kinds of fairs are now kept at Frankfort and -Leipzig. These mercantile fairs were very injurious to morals; -but not to the extent of debauchery and villany, which reign in -our present annual fairs, near the metropolis and large cities." -See an account of this fair in Hone's Year Book, page 1538-(ED). -Our author evidently designed to exhibit in his allegory the grand -outlines of the difficulties, temptations, and sufferings, to -which believers are exposed in this evil world; which, in a work -of this nature, must be related as if they came upon them one -after another in regular succession; though in actual experience -several may meet together, many may molest the same person again -and again, and some harass him in every stage of his journey. We -should, therefore, singly consider the instruction conveyed by -every allegorical incident, without measuring our experience, or -calculating our progress, by comparing them with circumstances -which might be reversed or altered with almost endless variety. -In general, Vanity Fair represents the wretched state of things -in those populous places especially, where true religion is -neglected and persecuted; and, indeed, "in the whole world lying -in wickedness," as distinguished from the church of "redeemed -sinners"-(Scott). - -[141] Christ will not allow his followers to bury their talent in -the earth, or to put their light under a bushel; they are not to -go out of the world, or to retire into cloisters, monasteries, -or deserts; but they MUST all go through this fair. Thus our Lord -endured all the temptations and sufferings of this evil world, -without being impeded or entangled by them, or stepping in the -least aside to avoid them; and he was exposed to greater enmity -and contempt than any of His followers-(Scott). - -[142] The world will seek to keep you out of Heaven with mocks, -flouts, taunts, threatenings, jails, gibbets, halters, burnings, -and deaths. There ever was enmity between the seed of the serpent -and the seed of the woman, and no endeavours can reconcile them. -The world says, They will never come over to us; and we again say, -By God's grace we will not go over to them. - -[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's, -passing the market-place where mountebanks were performing, one -cried after him, "Look there, Mr. Hunt!" Turning his head another -way, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey). - -[144] An odd reply. What do they mean? That they are neither -afraid nor ashamed to own what was the one subject of their souls' -pursuit-the truth. Understand hereby, that the whole world, which -lieth in wickedness, is deceived by a lie, and is under the delusion -of the father of lies. In opposition to this, all believers in -Christ are said to be of the truth (1 John 3:19). They know and -believe that capital truth with which God spake from Heaven, "This -is My beloved Son, in whom I am well pleased" (Matt. 3:17). This -truth-that Jesus is the Son of God, and our only Saviour-lies at the -foundation of all their hope; and to get more and more acquainted -with Him, is the grand object of their pursuits. For this the -world hates them; and Satan, who is an enemy to this truth, stirs -up the world against them. "For," says our Lord, "they are not of -the world, even as I am not of the world" (John 17:16)-(Mason). - -[145] In 1670, the town porters of Bedford being commanded to -assist in a brutal attack upon the Nonconformists, ran away, -saying, "They would be hanged, drawn, and quartered, before they -would assist in that work"; for which cause the justices committed -two of them (which they could take) to the jail. The shops were -shut up, so that it seemed like a place visited with the pest, -where usually is written upon the door, "Lord, have mercy upon -us!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to, -1670). - -[146] This is a true representation of what took place in England -in Bunyan's time. It was a disgrace to our nation, that Englishmen, -urged on by a fanatic church, treated two young and interesting -women with a barbarity that would make savages (so called) blush. -It was at Carlisle that two female pilgrims, Dorothy Waugh and -Ann Robinson, were dragged through the streets, with each an iron -instrument of torture, called a bridle, upon their heads; and were -treated with gross indecency-(ED). - -[147] The great object of the Gospel is to fit man for his active -duties in this world, and prepare him for heavenly enjoyments in -the world to come. Not like those lazy creeping things that shut -themselves up in nunneries or monasteries to avoid the temptations -and troubles, the resistance or hearing of which glorifies God. -Christians are to be as lights-not hid under a bushel but seen of -all men. The prayer of their Lord was and is, not that they should -be taken out of the world, but kept from its evil contaminations-(ED). - -[148] In Bunyan's account of his imprisonment, he closes it with -these words-"Thus have I, in short, declared the manner and occasion -of my being in prison; where I lie waiting the good will of God -to do with me as He pleaseth; knowing that not one hair of my head -can fall to the ground without the will of my Father which is in -Heaven. Let the rage and malice of men be ever so great, they can -do no more, nor go any further, than God permits them. When they -have done their worst, 'we know that all things work together for -good to them that love God'" (Rom. 8:28). - -[149] The description of the process against the pilgrims, is -framed in such a manner as emphatically to expose the secret reasons -which influence men thus to persecute their innocent neighbours. -The very names employed declare the several corrupt principles of -the heart from whence this atrocious conduct results-(Scott). - -[150] This is one of Satan's lies, much used by his emissaries, -to the present day. A Christian fears God, and honours the king; -he renders unto civil government that which belongs to civil and -temporal things, but he dares not render unto Caesar the things -that belong to God; and for thus righteously doing he is called -disloyal-(ED). - -[151] Superstition, or false devotion, is a most bitter enemy to -Christ's truth and his followers. This fellow's evidence is very -true; for as the lawyer said of Christ's doctrine, "Master, thus -saying, thou reproachest us also" (Luke 11:45). So false worshippers, -who rest in forms, and rites, and shadows, are stung to the quick -at those who worship God in the Spirit, rejoice in Christ Jesus, -and have no confidence in the flesh; such a conduct pours the -utmost contempt upon all the will-worship, and doctrines, and -superstition of carnal men-(Mason). With such, traditions, human -inventions, forms, and externals, appear venerable and sacred; and -they are mistaken with pertinaceous ignorance for the substance -of religion. What is pompous and burdensome appears to such men -meritorious; and the excitement of mere natural passions, as at a -tragedy, is falsely deemed a needful help to true devotion. Their -zeal hardens their hearts, and causes bitter rage, enmity, and -calumny, against the pious Christians-(Scott). - -[152] As soon as the poor sinner says, "O Lord our God, other lords -beside Thee have had dominion over us: but by Thee only will we -make mention of Thy name" (Isa. 26:13), your officious Pickthanks -are always ready to bear testimony against him; and a blessed -testimony this is; it is well worth living to gain, and dying in -the cause of. If we are real disciples of Christ, we shall, as -He did, testify of the world that the works thereof are evil, and -the world will hate us for His sake (John 7:7)-(Mason). Pickthank -has no real principle, but puts on zeal for any party that will -promote his interests; he inwardly despises both the superstitious -and the spiritual worshipper-(Scott). - -[153] This is the Christian's plea and glory. While he knows "the -tender mercies of the wicked are cruel" (Prov. 12:10), yet he -also knows that the "merciful kindness of the Lord is great, and -the truth of the Lord endureth forever" (Psa. 118:2)-(Mason). - -[154] A more just and keen satirical description of such legal -iniquities can scarcely be imagined, than that contained in this -passage. The statutes and precedents adduced, with a humourous -reference to the style in which charges are commonly given to -juries, show what patterns persecutors choose to copy, and whose -kingdom they labour to uphold. Nor can any impartial man deny -that the inference is fair, which our author meant the reader to -deduce, namely, that nominal Protestants, enacting laws requiring -conformity to their own creeds and forms, and inflicting punishments -on such as peaceably dissent from them, are actually involved in -the guilt of these heathen persecutors--(Scott). - -[155] These words, and this trial, were quoted (January 25, 1848) -by the Attorney-General, at Westminster Hall, in answer to the -manner in which Dr. Hampden was then charged with heresy by the -Puseyites-(ED). - -[156] If the Lord were to leave us in the hands of men, we should -still find that their tender mercies are cruel. Such a jury as -tried Faithful might be found in every county of Britain-(Burder). -To this may be added, that the witnesses are still living-(ED). - -[157] Nothing can be more masterly than the satire contained in -this trial. The judge, the witnesses, and the jury, are portraits -sketched to the life, and finished, every one of them, in quick, -concise, and graphic touches; the ready testimony of Envy is -especially characteristic. Rather than anything should be wanting -that might be necessary to despatch the prisoner, he would enlarge -his testimony against him to any requisite degree. The language -and deportment of the judge are a copy to the life of some of -the infamous judges under King Charles, especially Jefferies. You -may find, in the trial of the noble patriot Algernon Sidney, the -abusive language of the judge against Faithful almost word for -word. The charge to the jury, with the Acts and laws on which the -condemnation of the prisoner was founded, wax full of ingenuity -and meaning-(Cheever). - -[158] Bunyan gives a good portrait of Faithful in his Howe of -Lebanon, referring to the character of Pomporius Algerius, mentioned -in Fox's Book of Martyrs. "Was not this man, think you, a giant? -did he not behave himself valiantly? was not his mind elevated a -thousand degrees beyond sense, carnal reason, fleshly love, and -the desires of embracing temporal things? This man had got that -by the end that pleased Him; neither could all the flatteries, -promises, threats, reproaches, make him once listen to, or inquire -after, what the world, or the glory of it could afford. His mind -was captivated with delights invisible. He coveted to show his -love to his Lord, by laying down his life for His sake. He longed -to be where there shall be no more pain, nor sorrow, nor sighing, -nor tears, nor troubles. He was a man of a thousand!" Speaking -of the pillars in that house at Lebanon, he says, "These men had -the faces of lions, they have triumphed in the flames." - -[159] This is a most exquisitely beautiful sketch; it is drawn to -the life from many an era of pilgrimage in this world; there are -in it the materials of glory, that constituted spirits of such noble -greatness as are catalogued in the eleventh of Hebrews-traits of -cruel mockings and scourgings, bonds and imprisonments-(Cheever). - -[160] Political interests engage ungodly princes to promote -toleration, and chain up the demon of persecution. The cruelties -they exercise disgust the people, and they are disheartened by -the ill success of their efforts to extirpate the hated sect-(Scott). - -[161] I have often recorded it with thankfulness, that though in -the dreary day of my pilgrimage, the Lord hath taken away a dear -and faithful Christian friend, yet he has always raised up another. -A very great blessing this, for which Christians can never be -thankful enough-(Mason). - -[162] Is not this too much the case with professors of this day? -The Spirit of truth says, "All that will live godly in Christ -Jesus shall suffer persecution" (2 Tim. 3:12). But how many act -as if they had found the art of making the Spirit of truth a liar! -for they can so trim and shape their conduct, as they vainly think -to follow Christ, and yet to keep in with the world, which is at -enmity against Him-a most fatal and soul-deceiving error-(Mason). - -[163] What is this something that By-ends knew more than all the -world? How to unite Heaven and hell-how to serve God and Mammon-how -to be a Christian and a hypocrite at the same time. O the depth of -the depravity of the human heart; alas! how many similar characters -now exist, with two tongues in one mouth, looking one way and -rowing another-(ED). - -[164] Fear not, therefore, in her for to abide, She keeps her ground, -come weather, wind, or tide.--(Bunyan's House of God, vol. 2, p. -579). If we will follow Christ, He tells us that we must take up -our cross. The wind sets always on my face; and the foaming rage -of the sea of this world, and the proud and lofty waves thereof -do continually beat upon the sides of the bark, or ship, that -myself, my cause, and my followers are in-(Bunyan's Greatness of -the Soul, vol. 1, p. 107). - -[165] Mind how warily these pilgrims acted to this deceitful -professor. They did not too rashly take up an ill opinion against -him; but when they had full proof of what he was, they did not hesitate -one moment, but dealt faithfully with him, and conscientiously -withdrew from him-(Mason). In a letter written in 1661, from Exeter -jail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who -suffered greatly for nonconformity, and at length died in a state -of banishment, there is this remark, "We have many brought in here -daily, who go out again almost as soon, for a week in a prison -tries a professor more than a month in a church"-(Ivimey). - -[166] It might have been supposed that the persons here introduced -were settled inhabitants of the town of Vanity, or the City -of Destruction; but, indeed, they professed themselves pilgrims, -and desired, during the "sunshine," to associate with pilgrims, -provided they would allow them to hold the world, love money, -and save all, whatever became of faith and holiness, of honesty, -piety, truth, and charity?-(Scott). - -[167] Pretended friends come with such expostulations as these: -Why, dear Sir, will you give such offence? How much would it be -for your comfort and interest in the world if you would but be a -little more complying, and give way in some particular points and -phrases. O what a syren's song! May the Lord enable every faithful -servant to reply, "Get thee behind me, Satan"-(J. B.). - -[168] These words of Solomon are thus wickedly misapplied by many -to the present day. Ecclesiastes 7:16, 17 probably refers to the -administration of justice which should be tempered with mercy, but -not with laxity; or it may refer to the foolish opinions expressed -upon the characters of Pharisee and publican, exalting the one -or decrying the other overmuch. It cannot be meant to censure -the utmost efforts after true righteousness, nor to sanction the -slightest degree of wickedness-(ED). - -[169]Woe unto them who wander from the way. Art bound for hell, -against all wind and weather? Or art thou one agoing backward -thither? Or dost thou wink, because thou would'st not see? Or dost -thou sideling go, and would'st not be Suspected Yet these prophets -can thee tell, Which way thou art agoing down to hell.--(Acts -7:20-22. Bunyan's House of God, vol. 2, p. 582). - -[170] Notwithstanding By-ends could be reserved with faithful -pilgrims, yet he can speak out boldly to those of his own spirit -sad character. O the treacherous deceivings of the desperate -wickedness of the human heart! Who can know it? No one but the -heart-searching God-(Mason). - -[171] Some men's hearts are narrow upwards, and wide downwards: -narrow as for God, but wide for the world. They gape for the one, -but shut themselves up against the other. The heart of a wicked -man is widest downward; but it is not so with the righteous man. -His desires, like the temple Ezekiel saw in the vision, are still -widest upwards, and spread towards Heaven. A full purse, with a -lean soul, is a great curse. Many, while lean in their estates, -had fat souls; but the fattening of their estates has made their -souls as lean as a rake as to good-(Bunyan's Righteous Man's -Desires, vol. 1, p. 745). - -[172] This dialogue is not in the least more absurd and selfish -than the discourse of many who now attend on the preaching of the -Gospel. If worldly lucre be the honey, they imitate the bee, and -only attend to religion when they can gain by it; they determine -to keep what they have at any rate, and to get more, if it can be -done without open scandal-(Scott). - -[173] There is a fund of satirical humour in the supposed case -here very gravely stated; and if the author, in his accurate -observations on mankind, selected his example from among the -mercenaries that are the scandal of the Established Church, her -most faithful friends will not greatly resent this conduct of -a dissenter-(Scott). Dr. Paley would have done well to have read -this chapter in Bunyan before composing some of the chapters in -his Moral Philosophy, and his Sermon on the Utility of Distinctions -in the Ministry-(Cheever). - -[174] Here is worldly wisdom, infernal logic, and the sophistry of -Satan. We hear this language daily, from money-loving professors, -who are destitute of the power of faith. But in opposition to all -this, the Holy Ghost testifies, "The love of money is the root of -all evil" (1 Tim. 6:10), and a covetous man is an idolater (Col. -3:5). Hear this, and tremble, ye avaricious professors. Remember, -ye followers of the Lamb, ye are called to "let your conversation -be without covetousness" (Heb, 13:5); your Lord testifies, "Ye -cannot serve God and Mammon" (Luke 16:13)--(Mason). - -[175] How doth this commend itself to those who make merchandise -of souls. What swarms of such locusts are there in this day!-(J.B.). - -[176] If thou art one who tradeth in both ways: God's now, the -devil's then; or if delays Thou mak'st of coming to thy God for -life; Or if thy light and lusts are at a strife About who should -be master of thy soul, And lovest one, the other dost control; -These prophets tell thee can which way thou bendest, On which thou -frown'st, to which a hand thou lendest.--(Titus 1:16. See vol. 2, -p. 582). - -[177] Bunyan, in his Holy Life the Beauty of Christianity, thus -addresses such characters: "This is the man that hath the breath -of a dragon; he poisons the air round about him. This is the man -that slays his children, his kinsmen, his friend, and himself-he -that offends God's little ones. O the millstone that God will -shortly hang about your neck, when the time is come that you must -be drowned in the sea and deluge of God's wrath!"-(See vol. 2, p. -539). The answer of Christian, though somewhat rough, is so conclusive -as to fortify every honest mind against all the arguments which -the whole tribe of time-serving professors ever did, or ever can -adduce, in support of their ingenious schemes and insidious efforts -to reconcile religion with covetousness and the love of the world, -or to render it subservient to their secular interests-(Scott). - -[178] Here see the blessedness of being mighty in the Scripture, -and the need of that exhortation, "Let the Word of Christ dwell -in you richly" (Col. 3:16). For the Word of God is quick and -powerful, and sharper than a two-edged sword; it pierces through -all the subtle devices of Satan, and the cunning craftiness -of carnal professors; and divideth asunder the carnal reasonings -of the flesh, and the spiritual wisdom which cometh from above. - -Teach me, my God and King, -In all things THEE to see, -And what I do in any thing -To do it as for THEE--(Mason). - -[179] The Hill Lucre stands somewhat out of the way, but temptingly -near. They that will profit by the mine must turn aside for it (Prov. -28:20, 22). Sir J. Mandeville, in his Travels, says, that in the -Vale Perilous is plenty of gold and silver, and many Christian -men go in for the treasure, but few come out again, for this are -strangled of the devil. But good Christian men, that are stable -in the faith, enter without peril-(ED). - -[180] Eve expected some sweet and pleasant sight, that would tickle -and delight her deluded fancy; but, behold sin, and the wrath of -God, appear to the shaking of her heart; and thus, even to this -day, doth the devil delude the world. His temptations are gilded -with sweet and fine pretences, that men shall be wiser, richer, -more in favour, live merrier, fare better, or something; and by -such like things the fools are easily allured. But when their eyes -are opened, instead of seeing what the devil falsely told them, -they see themselves involved in wrath-(Bunyan on Genesis, vol. 2. -p. 431). - -[181] Here you see the end of double-minded men, who vainly attempt -to temper the love of money with the love of Christ. They go on -with their art for a season, but the end makes it manifest what -they were. Take David's advice, "Fret not thyself because of -evil-doers" (Psa. 37:1) "Be not thou afraid when one is made rich, -when the glory of his house is increased" (Psa. 49:16). But go -thou into the sanctuary of thy God, read His Word, and understand -the end of these men-(Mason). Often, as the motley reflexes of my -experience move in long processions of manifold groups before me, -the distinguished and world-honoured company of Christian mammonists -appear to the eye of my imagination as a drove of camels heavily -laden, yet all at full speed; and each in the confident expectation -of passing through the eye of the needle, without stop or halt, -both beasts and baggage-(Coleridge). - -[182] I have sometimes wondered at Lot. His wife looked behind -her, and died immediately; but he would not so much as look behind -him to see her. We do not read that he did so much as once look -where she was, or what was become of her. His heart was set upon -his journey; and well it might. There were the mountains before -him, and the fire and brimstone behind him. His life lay at stake; -and had he looked behind him he had lost it. Do thou so run, and -"remember Lot's wife"-(Bunyan's Heavenly Footman). - -[183] In former times, the purse was carried hanging to a girdle -round the waist, and great dexterity was requisite to cut and carry -it away without the knowledge of the owner. Public executions for -theft had so little effect in repressing crime, that thefts were -committed in sight of, or even under the gallows-(ED). - -[184] Alas! poor pilgrims, like Peter, you soon forgot the judgment, -although your sight of Lot's wife had so affected your spirits. -How soon yon went into By-path Meadow! "wherefore, let him that -thinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(ED). - -[185] By this river, which is called "a pure river of water of -life, clear as crystal, proceeding out of the throne of God and -of the Lamb" (Rev. 22:1), we may understand clear and comfortable -views of God's everlasting love and electing grace. They could see -in it God's glory shining in the face of Jesus Christ, and view -their own faces in it, to their inexpressible joy. This is the river -"the streams whereof make glad the city of God" (Psa. 46:4). The -stream which flow from this river of electing love, are vocation -to Christ, justification by Christ, sanctification in Christ, -perseverance through Christ, glorification with Christ, and all -joy and peace in believing on Christ. All this these pilgrims now -enjoyed, and all this every fellow-citizen of the saints is called -to enjoy in his pilgrimage to Zion. God hath chosen us in Christ, -and blessed us with all spiritual blessings in Him. O how happy, -peaceful, and joyful are pilgrims, when the Spirit takes of the -things of Christ, shows them to us, and blesses us with a sense -of interest in all the love of God, and finished salvation of -Jesus!-(Mason). - -[186] Blessed state indeed, but of short duration! Too often these -desirable consolations of the Spirit render the Christian careless -and unwatchful-(Burder). - -[187] A scene to soothe and calm a mind fretted and harassed with -the cares and turmoils of this every-day world; a sunny vista -into the future, welcome in a weary hour to the worn spirit, which -longs, as for the wings of the dove, that it may flee away, and -be at rest; a glimpse of Sabbath quietness on earth, given as a -pledge and foretaste of the more glorious and eternal Sabbath of -Heaven-(Bernard Barton). - -[188] Now had I an evidence, as I thought, of my salvation from -Heaven, with many golden seals thereon, all hanging in my sight. -Now could I remember the manifestations of grace with comfort; -and longed that the last day were come, that I might forever be -inflamed with the sight, and joy, and communion with Him, whose -soul was made an offering for my sins. Before this I lay trembling -at the mouth of hell; now I had got so far therefrom that I could -scarce discern it. O, thought I, that I were fourscore years old, -that I might die quickly, and my soul be gone to rest--(Grace -Abounding, No. 128). - -[189] They should have said, It is true this way is not so pleasant -as the meadow, but it is the Lord's way, and the best, doubtless, -for us to travel in. A man speedily enters into temptation when -he becomes discontented with God's allotments; then Satan presents -allurements, and from wishing for a better way, the soul goes into -a worse. The discontented wish is father to a sinful will; I wish -for a better is followed by, I will have a better, and so the -soul goes astray-(Cheever). - -[190] The transition into the by-path is easy, for it lies close -to the right way; only you must get over a stile, that is, you must -quit Christ's imputed righteousness, and trust in your own inherent -righteousness; and then you are in By-path Meadow directly-(Mason). - -[191] The best caution I can give to others, or take myself, is, not -to be guided in matters of faith by men, but to make the Scriptures -our only rule-to look to God for the teaching of His blessed -Spirit, that He may keep our feet from the ways of death-(J.B.). - -[192] "There is a way that seems right unto a man, but the end -thereof are the ways of death" (Prov. 14:12). Vain confidence is -this very way. O how easy do professors get into it! yea, real -pilgrims are prone also to take up with it, owing to that legality, -pride, and self-righteousness, which work in their fallen mature. -See the end of it, and tremble; for it leads to darkness, and -ends in death. Lord, humble our proud hearts, and empty us of -self-righteousness, pride, and vain confidence-(Mason). - -[193] So, sometimes, real pilgrims take counsel and example of -strangers, of worldly men, and of presumptuous careless persons. -Vain confidence is a sad guide anywhere, but especially when one -has wandered out of the way--(Cheever). - -[194] If thou be prying into God's secret decrees, or entertain -questions about nice curiosities, thou mayest stumble and fall -to thine eternal ruin. Take heed of that lofty spirit, that, -devil-like, cannot be content with its own station--(Heavenly -Footman). - -[195] The thunder and lightning plainly show that this by-path leads -to Sinai, not to Zion. One step over the stile, by giving way to -a self-righteous spirit, and you enter the territories of despair-(J. -B.). - -[196] How varied is the experience of a Christian! he had just -before overcome Demas, and conquered By-ends and his companions; -is warned by Lot's wife, and now elated with the strength of his -principles; boldness takes the place of caution; he ventures upon -an easier path, and is involved in misery-(ED). - -[197] When Bunyan pleaded, so energetically, for the communion of -saints, irrespective of water-baptism, one of his arguments was, -"The strongest may sometimes be out of the way." "Receive ye one -another as Christ also received us"-(Vol. 2, p. 610). - -[198] Here see, that as Christians are made helpful, so also, -through prevailing corruptions, they are liable to prove hurtful -to each other. But observe how grace works: it humbles, it makes -the soul confess and be sorry for its misfortunes. Here is no -reviling one another; but a tender sympathy and feeling concern -for each other. O the mighty power of that grace and truth which -came by Jesus Christ! How does it cement souls in the fellowship -of love!--(Mason). - -[199] How easy it is to trace the path that led the pilgrims astray! -To avoid the roughness of the way, they entered the by-path, that -by measures of carnal policy they might avoid afflictions. Guided -by Vain-confidence, they were led from the road, and when this -Vain-confidence was destroyed, they were involved in distress and -danger-(Ivimey). - -[200] The personification of Despair is one of the most instructive -and beautiful portions of Bunyan's allegory. It appeals either to -every man's experience, or to every man's sense of what may come -upon him, on account of sin. It is at once, in some respects, the -very gloomiest and very brightest part of the "Pilgrim's Progress"; -for it shows at once to what a depth of misery sin may plunge the -Christian, and also to what a depth the mercy of God in Christ -may reach. The colouring of the picture is extremely vivid, the -remembrance of it can never pass from the mind; and, as in a gallery -of beautiful paintings, there may often be one that so strongly -reminds you of your own experience, or that in itself is so -remarkably beautiful as to keep you dwelling upon it with unabated -interest; so it is with this delineation of Giant Despair, among -the many admirable sketches of Bunyan's piety and genius. It is -so full of deep life and meaning that you cannot exhaust it, and -it is of such exquisite propriety and beauty that you are never -tired with examining it-(Cheever). - -[201] Sooner or later Doubting Castle will be the prison, and -Giant Despair the keeper of all those who turn aside from Christ -and His righteousness, to trust in any wise in themselves, and to -their righteousness. "Our God is a jealous God," ever jealous of -His own glory, and of the honour of His beloved Son-(Mason). So -under the old cut, illustrating the Pilgrims in Doubting Castle, -are these lines--"The pilgrims now, to gratify the flesh, Will seek -its ease; but O! how they afresh Do thereby plunge themselves new -griefs into! Who seek to please the flesh, themselves undo." - -[202] Blessed sorrow! how many are there who never tasted the bread -of Heaven, nor the water of life from the wells of salvation; who -are strangers to the communion of saints, but do not feel themselves -to be "in evil case," nor have wept under a sense of their wretched -state-(ED). - -[203] What! such highly-favoured Christians in Doubting Castle? -After having traveled so far in the way of salvation, seen so many -glorious things in the way, experienced so much of the grace and -love of their Lord, and having so often proved His faithfulness? -Is not this strange? No; it is common-the strongest Christians -are liable to err and get out of the way, and then to be beset -with very great and distressing doubts-(Mason). Despair, like -a tremendous giant, will at last seize on the souls of all -unbelievers; and when Christians conclude, from some misconduct, -that they belong to that company, they are exposed to be taken captive -by him. They do not, indeed, fall and perish with Vain-confidence; -but for a season they find it impossible to rise superior to -prevailing gloomy doubts bordering on despair, or to obtain the -least comfortable hope of deliverance, or encouragement to use -the proper means of seeking it-(Scott). - -[204] The wife of Despair is Diffidence, or a distrust of God's -faithfulness, and a want of confidence in His mercy. When a -Christian follows such counsels, gloom and horror of mind will be -produced, and life become a burden--(Ivimey). - -[205] Bunyan, in one of his delightful treatises of comfort against -despair, introduces the following striking colloquy-"Says Satan, -Dost thou not know that thou art one of the vilest in all the pack -of professors? Yes, says the soul, I do. Says Satan, Dost thou -not know that thou hast horribly sinned? Yes, says the soul, I -do. Well, saith Satan, now will I come upon thee with my appeals. -Art thou not a graceless wretch? Yes. Hast thou an heart to be -sorry for this wickedness? No, not as I should. And albeit, saith -Satan, thou prayest sometimes, yet is not thy heart possessed with -a belief that God will not regard thee? Yes, says the sinner. Why, -then, despair, and go hang thyself, saith the devil. And now we -are at the end of the thing designed and driven at by Satan. But -what shall I now do, saith the sinner? I answer, take up the words -of the text against him, "That ye may be able to comprehend the -breadth, and length, and depth, and height; and to know the love -of Christ, which passeth knowledge-(Saints' Knowledge of Christ's -Love, vol. 2, p. 37). - -[206] Giant Despair, it seems, has fits in sunshiny weather; -that is, a gleam of hope, from Christ the Sun of righteousness, -sometimes darted into their minds-(Burder). - -[207] Satan and his angels will not be wanting to help forward -the calamity of the man, who, in coming to Christ, is beat out -of breath, out of heart, out of courage, by wind that blows him -backward. They will not be wanting to throw up his heels in their -dirty places, nor to trouble his head with the fumes of their -foul breath. And now it is hard coming to God; Satan has the art -of making the most of every sin; he can make every hair on the head -as big as a cedar. But, soul, Christ can save unto the uttermost! -come, man, come. He can do exceeding abundantly above all we can -ask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). Poor -Christian! What! tempted to destroy thyself? Lord, what is man! -But see, despairing souls, mark the truth of that word, "There hath -no temptation taken you but such as is common to man; but God is -faithful, who will not suffer you to be tempted above that ye are -able; but will, with the temptation, also make a way to escape, -that ye may be able to bear it" (1 Cor. 10:13)-(Mason). - -[208] Bunyan had an acute sense of the exceeding sinfulness of -sin, and no saint had suffered more severely from despair. One of -his great objects, in most of his works, is to arm poor pilgrims -against desponding fears. Thus, in his first treatise on Gospel -Truths-"He (the devil) will be sure to present to thy conscience -the most sad sentences of the Scripture; yea, and set them home -with such cunning arguments, that if it be possible he will make -thee despair, and make away thyself as did Judas"-(Vol. 2, p.132). -Sin, when seen in its colours, and when appearing in its monstrous -shape and hue, frighteth all mortals out of their wits, away from -God, and, if He stops them not, also out of the world. This is -manifest by Cain, Judas, Saul, and others. They fly from before -God, one to one fruit of despair, and one to another-(Pharisee -and Publican, vol. 2, p. 260). - -[209] An admirable chain of reasoning, pointing out the evils of -despair, is to be found in the Jerusalem Sinner Saved (vol. 1, -pp. 91, 92), under the head Fifthly. "It will make a man his own -tormentor, and flounce and fling like a wild bull in a net (Isa. -51:20). Despair! it drives a man to the study of his own ruin, and -brings him at last to be his own executioner" (2 Sam. 17:3-5)-(ED). - -[210] Alas, how chang'd! Expressive of his mind, His eyes are sunk, -arms folded, head reclin'd; Those awful syllables, hell, death, and -sin, Though whisper'd, plainly tell what works within.--(Cowper's -Hope). - -"A wounded spirit who can bear?" - -[211] To bring the state of Christian's mind before us, read the -lamentations of the Psalmist, when he was a prisoner in Doubting -Castle, under Giant Despair, in Psalm 88; and Bunyan's experience, -as narrated in No. 163 of Grace Abounding. Despair swallowed him -up, and that passage fell like a hot thunderbolt upon his conscience, -"He was rejected, for he found no place for repentance"-(Ivimey). - -[212] Dr. Donne, the celebrated Dean of St. Paul's, had recently -published a thesis, to prove that suicide, under some circumstances, -was justifiable. Hopeful answers all his arguments, and proves -it to be the foulest of murders. Bunyan, in his treatise on -Justification, volume 1, page 314, thus notices the jailer's intent -to commit suicide, when the doors of the prison in which Paul was -confined were thrown open-"Even now, while the earthquake shook -the prison, he had murder in his heart-murder, I say, and that -of a high nature, even to have killed his own body and soul at -once"-(ED). - -[213] Here is the blessing of a hopeful companion; here is excellent -counsel. Let vain professors say what they may against looking -back to past experiences, it is most certainly good and right so -to do; not to encourage present sloth and presumption, but to excite -fresh confidence of hope in the Lord. We have David's example, and -Paul's word to encourage us to this, "The Lord that delivered me -out of the paw of the lion, and out of the paw of the bear, he -will deliver me out of the hand of this Philistine" (1 Sam. 17:37); -and says Paul, "We had the sentence of death in ourselves, that -we should not trust in ourselves, but in God which raiseth the -dead" (2 Cor. 1:9)-(Mason). - -[214] It is a curious picture which Bunyan has drawn of the -intercourse between the giant and his wife Diffidence. They form -a very loving couple in their way; and the giant takes no new step -in the treatment of the pilgrims without consulting Mrs. Diffidence -over night, so that the curtain lectures to which we listen -are very curious. But Mrs. Diffidence ought rather to have been -called Dame Desperation, or Desperate Resolution; for she seems, -if anything, the more stubborn genius of the two-(Cheever). By -these conversations between Diffidence and Despair, after they -had retired to bed, Bunyan perhaps designed to intimate that, as -melancholy persons seldom get rest at night, the gloominess of -the season contributes to the distress of their minds. So Asaph -complains: "My sore ran in the night, and ceased not: my soul -refused to be comforted" (Psa. 67:2)-(Ivimey). - -[215] How would the awful lesson of the man in the iron cage, at -the Interpreter's house, now recur to poor Christian's mind: "I -cannot get out, O now I cannot! I left off to watch, and am shut -up in this iron cage, nor can all the men in the world let me out." -Christian's answer to the despairing pilgrim now soon broke upon -his memory: "The Son of the Blessed is very pitiful"-(ED). - -[216] What! Pray in the custody of Giant Despair, in the midst of -Doubting Castle, and when their own folly brought them there too? -Yes; mind this, ye pilgrims, ye are exhorted, "I will that men -pray everywhere, without doubting" (1 Tim. 2:8). We can be in no -place but God can hear, nor in any circumstance but God is able -to deliver us from. And be assured, that when the spirit of prayer -comes, deliverance is nigh at hand-(Mason). Perhaps the author -selected Saturday at midnight for the precise time when the prisoners -began to pray, in order to intimate that the preparation for the -Lord's day, which serious persons are reminded to make for its -sacred services, are often the happy means of recovering those -that have fallen into sin and despondency-(Scott). - -[217] All at once, by a new revelation, which none but the Saviour -could make, Christian finds the promises. Christ had been watching -over his erring disciples-He kept back the hand of Despair from -destroying them-He binds up the broken heart, and healeth all -their wounds-(Cheever). As a key enters all the intricate wards -of a lock, and throws back its bolts, so the precious promises of -God in his Word, if turned by the strong hand of faith, will open -all the doors which unbelief and despair have shut upon us-(Burder). - -[218] Bunyan was a plain-spoken man, and feared not to offend -delicate ears when truth required honest dealing. In his treatise -on the Law and Grace, he says: "And therefore, my brethren, seeing -God, our Father, hath sent us, damnable traitors, a pardon from -Heaven, even all the promises of the Gospel, and hath also sealed -to the certainty of it with the heart-blood of His dear Son, let -us not be daunted"-(Vol. 1, p. 562). - -[219] Precious promise! The promises of God in Christ are the life -of faith, and the quickeners of prayer. O how oft do we neglect -God's great and precious promises in Christ Jesus, while doubts -and despair keep us prisoners! So it was with these pilgrims; they -were kept under hard bondage of soul for four days. Hence see what -it is to grieve the Spirit of God: for He only is the Comforter: -and if He withdraws His influences, who or what can comfort us? -Though precious promises are revealed in the Word, yet we can get -no comfort from them but by the grace of the Spirit-(Mason). - -[220] It was Sabbath morning. The sun was breaking over the hills, -and fell upon their pale, haggard countenances, it was to them a -new creation; they breathed the fresh, reviving air, and brushed, -with hasty steps, the dew from the untrodden grass, and fled -the nearest way to the stile, over which they had wandered. They -had learned a lesson by suffering, which nothing else could have -taught them, and which would remain with them to the day of their -death--(Cheever). The experience of these "three or four" dreadful -days is specially recorded in Grace Abounding, (Nos. 261-263). The -key which opened the doors in Doubting Castle was these words, -applied with power to his soul, "I must go to Jesus," in connection -with Hebrews 12:22-24. Of the first night of his deliverance -he says, "I could scarcely lie in my bed for joy and peace, and -triumph through Christ"-(ED). - -[221] They fell to devising what soldiers, and how many, Diabolus -should go against Mansoul with, to take it; and after some debate, -it was concluded that none were more fit for that expedition than -an army of terrible DOUBTERS. They therefore concluded to send -against Mansoul an army of sturdy doubters. Diabolus was to beat -up his drum for 20 or 30,000 men in the Land of Doubting, which -land lieth upon the confines of a place called Hell-gate Hill. -Captain Rage was over the election doubters; his were the red -colours; his standard-bearer was Mr. Destructive; and the great -red dragon he had for his scutcheon. Captain Fury was over the -vocation doubters; his standard-bearer was darkness; his colours -were pale; and his scutcheon the fiery flying serpent. Captain -Damnation was over the grace doubters; his were the red colours; -Mr. No-life bore them; his scutcheon was the Black Den, &c.-(Holy -War). - -[222] When offending Christians are brought to deep repentance, -renewed exercises of lively faith, and willing obedience in those -self-denying duties which they had declined, the Lord "restores to -them the joy of His salvation," and their former comforts become -more abundant and permanent. The Delectable Mountains seem intended -to represent those calm seasons of peace and comfort-(Scott). - -[223] O how many professors grow weary of the way, fall short, and -fail of coming to the end! Though the way be too far, too strait, -and too narrow for many who set out, and never hold out to the -end; yet all who are begotten by the Word of grace, and born of -the Spirit of truth, shall persevere to the end, being kept by -the mighty power of God, through faith, unto eternal salvation (1 -Peter 1:5)-(Mason). - -[224] There is in this laconic description of the homely dreamer -a richness of beauty which no efforts of the artist can adequately -portray; and in the concise dialogue of the speakers, a simple -sublimity of eloquence which any commentary could only weaken. -While our feelings are excited by this description, we cannot -but remember that "eye hath not seen nor ear heard, neither have -entered into the heart of man: the things which God hath prepared -for them that love Him"-(Bernard Barton). - -[225] Precious names! What is a pilgrim without knowledge? What -is head-knowledge without heart-experience? And watchfulness and -sincerity ought to attend us every step. When these graces are in -us and abound, they make delectable mountains indeed-(Mason). - -[226] Fine-spun speculations and curious reasonings lead men from -simple truth and implicit faith into many dangerous and destructive -errors-(Mason). - -[227] It is well for us to be much on this mount. We have constant -need of caution. Take heed and beware, says our Lord. Paul takes -the Corinthians up to this Mount Caution, and shows them what -awful things have happened to professors of old; and he leaves -this solemn word for us, "Wherefore, let him that thinketh he -standeth, take heed lest he fall" (1 Cor. 10:12)-(Mason). - -[228] O the unthought-of imaginations, frights, fears, and terrors, -that are effected by a thorough application of guilt, yielding -to desperation! This is the man that hath his dwelling among the -tombs with the dead, that is always crying out, and cutting himself -with stones (Mark 5:3). But all in vain; desperation will not -comfort him, the old covenant will not save him-(Grace Abounding, -No. 185). - -[229] Some retain the name of Christ, and the notion of Him as a -Saviour; but cast Him off in the very things wherein the essential -parts of His sacrifice, merits, and priesthood consist. In this -lies the mystery of their iniquity. They dare not altogether deny -that Christ doth save His people, as a Priest; but then their -art is to confound His offices, until they jostle out of doors -the merit of His blood and the perfection of His justifying -righteousness. Such draw away the people from the cross (put out -their eyes), and lead them among the infidels-(Bunyan's Israel's -Hope, vol. 1, p. 615). - -[230] Probably to guard pilgrims against the Popish doctrine of -auricular confession-(ED). - -[231] Those seem to shun the common broad road; but having only the -mark of religion, while their hearts are not right with God, are -as effectually ruined as the most profligate and open offenders-(Burder). - -[232] Thus we read of some who were once enlightened, and had -tasted of the heavenly gift, and were made partakers of the world -to come (Heb. 6:6). It is hard to say how far or how long a person -may carry on a profession, and yet fall away, and come short of -the kingdom at last. This should excite to diligence, humility, and -circumspection, ever looking to Jesus to keep us from falling-(Mason). - -[233] It reflects the highest credit on the diffidence of Bunyan's -genius-a genius as rich in its inventions, and as aspiring in -its imaginative flights, as ever poet could possess or lay claim -to-that, after such an exordium, he should have made no effort -minutely to describe what was in its own splendour of glory -indescribable. How beautifully, without exciting any disappointment -in a reader of taste, feeling, and judgment, does he, by a few -artless words, render most impressive and sublime, what more elaborate -description could only have made confused and unsatisfactory. -Nothing can be more admirable than this brief and indistinct report -of the perspective glass, it cannot offend the most fastidious taste, -yet leaves scope for the exercise of the most ardent and aspiring -imagination-(Bernard Barton). [234] Such mountains round about this -house do stand. As one from thence may see the Holy Land.--(Bunyan's -House of God, vol. 2, p. 579). - -[235] After going through the conflict with Apollyon, the Valley -of the Shadow of Death, the scenes in Vanity Fair, and the dread -experience of the pilgrims in Giant Despair's Castle, it is well -to note what a gallery of solemn REALITIES is here, what a system -of Divine truth, commending itself to all men's consciences. It -is not so much the richness of imagination, nor the tenderness -of feeling here exhibited, nor the sweetness and beauty of the -imagery, with which this book is filled, as it is the presence -of these REALITIES that constitutes the secret of its unbounded -power over the soul. Walk up and down in this rich and solemn -gallery. How simple are its ornaments! How grave, yet beautiful, -its architecture! Amidst all this deep, serene beauty to the -imagination, by how much deeper a tone do these pictures speak to -the inner spiritual being of the soul! When you have admired the -visible beauty of the paintings, turn again to seek their meaning -in that light from eternity by which the artist painted them, and -by which he would have all men examine their lessons, and receive -and feel the full power of their colouring. In this light, the -walls of this gallery seem moving with celestial figures speaking -to the soul. They are acting the drama of a life which, by most -men, is only dreamed of; but the drama is the reality, and it is -the spectators only who are walking in a vain show-(Cheever). - -[236] This is the first break in the dream, and, doubtless, had -an important meaning. Perhaps the pilgrimage may be divided into -four parts: 1. The convert flying from the wrath to come; instructed -at the Interpreter's house; relieved of his burden at the cross; -ascends the Hill Difficulty; overcomes his timidity; and, 2. -Enters a church at the House Beautiful; and, as a private member, -continues his journey, until, 3. He meets Evangelist, near Vanity -Fair, and is found fit to become an itinerant preacher; in which -calling he suffers persecution, and obtains that fitness which -enables him, 4. On the Delectable Mountains, to enter upon the -responsible duties of a ministering elder or pastor of a church, -and is ordained by Knowledge, Experience, Watchful, and Sincere. -Is this commencement of his public labours the important point -when the author "awoke from his dream"?-(ED). - -[237] This country we are all born in; all are ignoramuses by -nature. Some live long in the country of Conceit, and many end -their days in it. Are you come out of it? So was Ignorance; but -he breathed his native air. So long as a sinner thinks he can do -anything towards making himself righteous before God, his name is -Ignorance; he is full of self-conceit, and destitute of the faith -of Christ-(Mason). - -[238] Now, is it not very common to hear professors talk at this -rate? Yes, and many who make a very high profession too; their -hopes are plainly grounded upon what they are in themselves, -and how they differ from their former selves and other sinners, -instead of what Christ is to us and what we are in Christ. But the -profession of such is begun with an ignorant, whole, self-righteous -heart; it is continued in pride, self-seeking, and self-exalting, -and ends in awful disappointment. For such are called by our Lord -thieves and robbers; they rob Him of the glory of His grace and -the gift of His imputed righteousness-(Mason). - -[239] It is best not to converse much at once with persons of -this character, but, after a few warnings, to leave them to -their reflections; for their self-conceit is often cherished by -altercations, in which they deem themselves very expert, however -disgusting their discourse may prove to others-(Scott). - -[240] An awful scene was beheld by the pilgrims. A professor, named -Turn-away, bound with seven cords, was led by devils to the by-way -to hell. Let everyone inquire, Who is this wanton professor?-He -who discovers a trifling, worldly, wanton spirit, dreads not -the appearance of evil, complies with the fashions of the carnal -world, and associates with the enemies of our Lord; and, in time, -becomes a damnable apostate. Lord, keep us from such a beginning -and such an end!-(Burder). - -[241] The "very dark lane" in which "Turn-away" was met by the -pilgrims, represents the total darkness of the minds of such -wicked professors; for "if the light that is in them be darkness, -how great is that darkness!" When their characters are made -manifest, they are ashamed to look their former pious friends in -the face. "The wicked shall be holden with the cords of his sins" -(Prov. 5:22)-(Ivimey). - -[242] O beware of a light trifling spirit and a wanton behaviour. -It is often the forerunner of apostasy from God. It makes one tremble -to hear those who profess to follow Christ in the regeneration, -crying, What harm is there in this game and the other diversion? -The warmth of love is gone, and they are become cold, dead, and -carnal. O how many instances of these abound!-(Mason). - -[243] In times of persecution, loose professors are driven down -Dead Man's Lane to Broad-way Gate; thus Satan murders the souls -of men, by threatening to kill their bodies. Believers that are -weak in faith are betrayed into sinful compliances; they sleep -when they ought to watch, they conceal or deny their profession, -and thus contract guilt; Faint-heart assaults them, Mistrust -plunders them, and Guilt beats them down-(Scott). - -[244] The fly in the spider's net is the emblem of the soul in -such a condition. If the soul struggleth, Satan laboureth to hold -it down. If it make a noise, he bites it with blasphemous mouth; -insomuch that it must needs die at last in the net, if the Lord -Jesus help not. Believing is sure sweating work. Only strong -faith can make Satan flee. O the toil of a gracious heart in this -combat, if faith be weak! The man can get no higher than his knees, -till an arm from Heaven help him up-(Bunyan's Holy City). - -[245] When Bunyan was imprisoned, his sentence was-To be transported, -if he did not conform in three months; and then, if found as a -Nonconformist, in this country, he should be hung. Determined at -all hazards not to be a traitor to his God, he anticipated being -hung; and was anxious, in such a cause, to meet death with firmness. -When his fears prevailed, he dreaded lest he should make but a -scrabbling shift to clamber up the ladder-(See Grace Abounding, -No. 334). - -[246] Where there is a faint heart in God's cause, and mistrust -of God's truths, there will be guilt in the conscience, and but -little faith. These rogues will prevail over, and rob such souls -of the comforts of God's love and of Christ's salvation. By his -jewels, we may understand those radical graces of the Spirit-faith, -hope, and love. By his spending-money, the sealing and earnest of -the Spirit in his heart (2 Cor. 1:22). Of this Divine assurance, -and the sense of the peace and joy in the Holy Ghost, he was robbed; -so that, though he still went on in the ways of the Lord, yet he -dragged on but heavily and uncomfortably-(Mason). - -[247] Bunyan throws great light upon this subject in his Christ -a Complete Saviour, (vol. 1, p. 215)-"We are saved by Christ; -brought to glory by Christ; and all our works are no otherwise made -acceptable to God, but by the person and excellencies of Christ. -Therefore, whatever the jewels are, and the bracelets and the -pearls that thou shalt be adorned with, as a reward of service -done to God in this world, for them thou must thank Christ, and, -before all, confess that He was the meritorious cause thereof." - -[248] What was this good thing? His precious faith, whose author, -finisher, and object is precious Jesus. And where he gives this -precious gift of faith, though it be but little, even as a grain -of mustard-seed, not all the powers of earth and hell can rob the -heart of it. Christ prayed for His disciple that his faith should -not fail, or be totally lost; therefore, though Peter lost his -comforts for a season, yet not his faith totally, not his soul -eternally; for, says Jesus, of all his dear flock, yea, of those -of little faith too, None shall pluck them out of My hand. There -is one blessed security, not in ourselves, but in our Lord-(Mason). - -[249] Hope, love, humility, meekness, patience, longsuffering, -compassion, and mercy, are gracious dispositions wrought in the -heart by the Holy Ghost. These are the believer's jewels; and it -is his duty to keep them clean, that their beauty and lustre may -be apparent-(Andronicus). - -[250] Little-faith cannot come all the way without crying. So -long as its holy boldness lasts, so long it can come with peace, -but it will go the rest of the way with crying-(Bunyan's Come and -Welcome, vol. 1, p. 288). - -[251] Bunyan shows the difference between "his spending-money," or -that treasure which the Christian carries in his earthen vessel, -and his jewels, in Grace Abounding (No. 232)-"It was glorious to -me to see His [Christ's] exaltation. Now I could look from myself -to Him, and should reckon that all those graces of God that -now were green in me, were yet but like those cracked groats and -fourpence-halfpennies, (Irish sixpences, which, in the dearth of -silver coin in England, were made current at fourpence-halfpenny-ED), -that rich men carry in their purses, when their GOLD is in their -trunks at home. Oh! I saw that my gold was in my trunk at home, -in Christ my Lord and Saviour. Now, Christ was all; all my wisdom, -all my righteousness, all my sanctification, and all my redemption." - -[252] Hopeful was not the first pilgrim who has been "almost made -angry" while holding a friendly debate upon that highly-important -subject, the doctrine of the saints' final perseverance. Pilgrims -ought to debate upon those subjects without being angry-(ED). - -[253] Hopeful here expresses himself as if he had read Bunyan on -Christ's Love-"But to fear man is to forget God. He taketh part -with them that fear HIM; so that we may boldly say, "The Lord is -my helper, and I will not fear what man shall do unto me" (Heb. -13:6). Would it not be amazing to see a man encompassed with -chariots, and horses, and weapons of defence, yet afraid of being -sparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p. 13). - -[254] Who can stand in the evil day of temptation, when beset with -Faint-heart, Mistrust, and Guilt, backed by the power of their -master, Satan? No one, unless armed with the whole armour of God; -and even then, the power of such infernal foes makes it a hard -fight to the Christian. But this is our glory, the Lord shall -fight for us, and we shall hold our peace. We shall be silent as -to ascribing any glory to ourselves, knowing our very enemies are -part of ourselves, and that we are more than conquerors over all -these (only) through HIM who loved us (Rom. 8:37)-(Mason). - -[255] "One Great-grace"; a believer, or minister, who having -honourably stood his ground, endeavours to restore the fallen. The -remembrance of such, helps to drive away despondency, and inspires -the trembling penitent with hope of mercy-(Scott). - -[256] "I trow"; I imagine or believe: nearly obsolete-(ED). - -[257] Now here you see what is meant by Great-grace, who is so -often mentioned in this book, and by whom so many valiant things -were done. We read, "With great power the apostles gave witness -of the resurrection of Jesus." Why was it? Because "great grace -was upon them all" (Acts 4:33). So you see all is of grace, from -first to last, in salvation. If we do great things for Christ, -yet, not unto us, but unto the great grace of our Lord, be all -the glory-(Mason). - -[258] If we saw our own weakness, we should never court dangers, -nor run in the way of temptation; yet, if our temptations be ever -so sharp and strong, and our dangers ever so great, if the Lord -is our strength, we need not fear-(J. B.). - -[259] From this sweet and edifying conversation, learn not to -think more highly of yourself than you ought to think; but to -think soberly, according to the measure of faith which God hath -dealt to you (Rom. 12:3). Now, it is of the very essence of faith -to lead us out of all self-confidence and vain vaunting. For we -know not how soon Faint-heart, Mistrust, and Guilt may spring up -in us, and rob us of our comforts, and spoil our joys-(Mason). - -[260] Instead of saying, "Though all men deny thee, yet will not -I," it behooves us to use all means of grace diligently, and to -be instant in prayer, that the Lord Himself may protect us by His -power, and animate us by His presence, and then only shall we be -enabled to overcome both the fear of man and the temptations of -the devil-(Scott). - -[261] But how contrary to this is the walk and conduct of some who -profess to be pilgrims, and yet can willfully and deliberately go -upon the devil's ground, and indulge themselves in carnal pleasures -and sinful diversions! Such evidently declare in plain language, -that they desire not the presence of God, but that He should -depart from them; but a day will come which will bring on terrible -reflections of mind for such things-(Mason). - -[262] Mr. Ivimey's opinion is, that this "way which put itself -into their way," and the flatterer, relates to Antinomianism. Of -this I can form no accurate judgment, never having met with an -Antinomian, or one who professed to be against the law of God. I -have met with those who consider that believers are bound to prefer -the law of God as revealed by Jesus Christ, in Matthew 22:37-40, -to be their rule of life, instead of limiting themselves to the -law of God as given by Moses, in Exodus 20; but it has been for -this reason, that the law proclaimed by Christ unites in it the -law given by Moses, and ALL the law and the prophets. This law, -as given by Christ, is in a few words of beautiful simplicity, -which can neither be misunderstood nor be forgotten. Mason says, -"It is plain the author means the way of self-righteousness," into -which the flatterer enticed the pilgrims, out of the Scripture -highway to Heaven, in the righteousness of Christ. When ministers -differ, private Christians must think for themselves. My judgment -goes with Mr. Mason-(ED). This way, which seemed as straight -as the right way, and in entering on which there was no stile to -be passed, must denote some very plausible and gradual deviation -from the simplicity of the Gospel, in doctrine or practice. If, -in such a case, instead of a personal prayerful searching the -Scripture, we rely upon the opinion of our friends, and listen -to the flatterer, we shall certainly be misled-(Scott). - -[263] Luther was wont to caution against the white devil as much -as the black one; for Satan transforms himself into an angel of -light, and his ministers as ministers of righteousness (2 Cor. -11:14, 15). And how do they deceive souls? By flattery. Leading -poor sinners into a fine notion of some righteous character they -have in themselves, what great advances they have made, and what -high attainments they have arrived to, even to be perfect in -themselves, to be free from sin, and full of nothing but love. -These are black men clothed in white-(Mason). - -[264] By this shining one understand the loving Lord the Holy -Ghost, the leader and guide of Christ's people. When they err and -stray from Jesus the way, and are drawn from Him as the truth, -the Spirit comes with His rod of convic-tion and chastisement, to -whip souls for their self-righteous pride and folly, back to Christ, -to trust wholly in Him, to rely only on Him, and to walk in sweet -fellowship with Him. So he acted by the Galatian church, which was -flattered into a notion of self-righteousness, and self-justification. -So David, when he found himself nearly lost, cries out, "He -restoreth my soul: He leadeth me in the paths of righteousness for -His name's sake" (Psa. 23:3)-(Mason). The devil, in his attempts -after our destruction, maketh use of the most suitable means. The -serpent, Adam knew, was subtle, therefore Satan useth him, thereby -to catch this goodly creature, man. Hereby the devil least appeared -[this fine-spoken man], and least appearing, the temptation soonest -took the tinder-(Bunyan on Genesis, vol. 2, p. 428). - -[265] The backsliding of a Christian comes through the overmuch -persuading of Satan and lust; that the man was mistaken, and that -there was no such horror in the things from which he fled; nor -so much good in the things to which he hosted. Turn again, fool, -says the devil. I wonder what frenzy it was that drove thee to -thy heels, and that made thee leave so much good behind thee as -other men find in the lusts of the flesh and the good of the world. -As for the law, and death, and the day of judgment, they are but -mere scarecrows, set up by politic heads, to keep the ignorant in -subjection. Well, he goes back, fool as he is, conscience sleeps, -and flesh is sweet; but, behold, he again sees his own nakedness-he -sees the law whetting his axe-the world is a bubble. He also smells -the brimstone which begins to burn within him. Oh! saith he, I am -deluded! "Have mercy upon me, O God!"-(Christ a Complete Saviour, -vol. 1, p. 223). - -[266] A wicked man, though he may hector it at times with his -proud heart, as though he feared neither God nor hell; yet again, -at times, his soul is even drowned with terrors. If one knew the -wicked, when they are under warm convic-tions, then the bed shakes -on which they be; then the proud tongue doth falter in their mouth, -and their knees knock one against another. Then their conscience -stares, and roars, and tears, and arraigns them. O! none can -imagine what fearful plights a wicked man is in at times!-(Bunyan's -Desires of the Righteous, vol. 1, p. 746). - -[267] On the Delectable Mountains, the pilgrims had a sight of the -Celestial City. No matter if it were but a glimpse; still they saw -it, they really saw it, and the remembrance of that sight never -left them. There it was in glory! Their hands trembled, their eyes -were dim with tears, but still that vision was not to be mistaken. -There, through the rifted clouds, for a moment, the gates of pearl -were shining, the jasper walls, the endless domes, the jeweled -battlements! The splendour of the city seemed to pour, like a -river of light, down upon the spot where they were standing--(Cheever). - -[268] See how we are surrounded with different enemies! No sooner -have they escaped the self-righteous flatterer, but they meet with -the openly profane and licentious mocker-aye, and he set out, and -went far too; yea, further than they. But, behold, he has turned -his back upon all; and though he had been 20 years a seeker, yet -now he proves, that he has neither faith nor hope, but ridicules -all as delusion. Awful to think of! O what a special mercy to be -kept believing and persevering, and not regarding the ridicule of -apostates!-(Mason). - -[269] "To round"; to be open, sincere, candid. "Maister Bland -answered flatly and roundly"-(Fox's Book of Martyrs). - -[270] Upon the declaration for liberty of conscience, the church -for a season was free from persecution. It was like enchanted ground; -and some, who had been watchful in the storm, became careless and -sleepy in this short deceitful calm-(ED). - -[271] Ah, these short naps for pilgrims! The sleep of death, in -the enchanted air of this world, usually begins with one of these -short naps-(Cheever). - -[272] The Enchanted Ground may represent worldly prosperity; -agreeable dispensations succeeding long-continued difficulties. -This powerfully tends to produce a lethargic frame of mind; the -man attends to religious duties more from habit, than from delight -in the service of God. No situation requires so much watchfulness. -Other experiences resemble storms, which keep a man awake; this -is a treacherous calm, which lulls him to sleep-(Scott). - -[273] O Christian, beware of sleeping on this enchanted ground! -When all things go easy, smooth, and well, we are prone to grow -drowsy in soul. How many are the calls in the Word against spiritual -slumber! and yet how many professors, through the enchanting -air of this world, are fallen into the deep sleep of formality! -Be warned by them to cry to thy Lord to keep thee awake to -righteousness, and vigorous in the ways of thy Lord-(Mason). - -[274] Here you see, as our Lord says, "It is the Spirit who -quickeneth, the flesh profiteth nothing" (John 6:63). Our carnal -nature is so far from profiting in the work of conversion to -Christ, that it is at enmity against Him, and opposes the Spirit's -work in showing us our want of Him, and bringing us to Him. Man's -nature and God's grace are two direct opposites. Nature opposes, -but grace subdues nature, and brings it to submission and subjection. -Are we truly convinced of sin, and converted to Christ? This is -a certain and sure evidence of it-we shall say from our hearts, -Not unto us, nor unto any yieldings and compliances of our nature, -free-will, and power, but unto Thy name, O Lord, be all the glory. -For it is by Thy free, sovereign, efficacious grace, we are what -we are. Hence, see the ignorance, folly, and pride of those who -exalt free-will, and nature's power, &c. Verily they do not know -themselves, even as they are known-(Mason). - -[275] Not the evil of sin in the sight of God, but the remorse -and fear of wrath, with which the convinced sinner is oppressed, -and from which he, at times, seeks relief by means which exceedingly -increase his actual guilt. Nothing but a free pardon, by faith -in the atoning sacrifice of Christ, can take away guilt; but the -uneasiness of a man's conscience may be for a time removed by -various expedients-(Scott). - -[276] In modern editions, this has been altered to "sin enough in -one day." But in any period of time, selecting that duty in the -discharge of which we have felt the most pure, there has been -a mixture of sin. "For there is not a day, nor a duty; not a day -that thou livest, nor a duty that thou dost, but will need that -mercy should come after to take away thy iniquity"-(Bunyan's -Saints' Privilege, vol. 1, p. 679). These are solemn and humbling -reflections-(ED). - -[277] Thus, you see, in conversion, the Lord does not act upon -us as though we were mere machines. No, we have understanding; He -enlightens it. Then we come to a sound mind; we think right, and -reason justly. We have wills; what the understanding judges best, -the will approves, and then the affections follow after; and thus -we choose Christ for our Saviour, and glory only in His righteousness -and salvation. When the heavenly light of truth makes manifest -what we are, and the danger we are in, then we rationally flee -from the wrath to come, to Christ the refuge set before us-(Mason). - -[278] Pray mind this. The grand object of a sensible sinner is -righteousness. He has it not in himself; this he knows. Where -is it to be found? In Christ only. This is a revealed truth; and -without faith in this, every sinner must be lost. Consider, it -is at the peril of your soul that you reject the righteousness of -Christ; and do not believe that God imputeth it without works for -the justification of the ungodly. O ye stout-hearted, self-righteous -sinners, ye who are far from righteousness, know this and -tremble!-(Mason). - -[279] The true nature of faith is to believe and rest upon the Word -of truth, and wait for the promised comfort. That faith which is -the gift of God leads the soul to wait upon and cry to God, and -not to rest till it has some blessed testimony from God of interest -in the love and favour of God in Christ Jesus. But O how many -professors rest short of this!-(Mason). - -[280] As I thought my case most sad and fearful, these words did -with great power suddenly break in upon me, "My grace is sufficient -for thee," three times together. O! methought every word was -a mighty word for me; as My, and grace, and sufficient, and for -thee; they were then, and sometimes are still, far bigger than -others be-(Grace Abounding, No. 206). - -[281] The Lord's dealings with his children are various, but all -lead to the same end; some are shaken with terror, while others -are more gently drawn, as with cords of love. In these things -believers should not make their experiences standards one for -another; still there is a similarity in their being brought to the -same point of rejecting both sinful and righteous self, and believing -on the Lord Jesus Christ as their complete salvation-(Andronicus). - -[282] Christ did not appear to Hopeful's senses, but to his -understanding; and the words spoken are no other than texts of -Scripture taken in their genuine meaning-not informing him, as by -a new revelation, that his sins were pardoned, but encouraging him -to apply for this mercy, and all other blessings of salvation-(Scott). - -[283] Since the dear hour that brought me to Thy foot, And cut up -all my follies by the root, I never trusted in an arm but Thine, -Nor hoped, but in Thy righteousness Divine. My prayers and alms, -imperfect and defiled, Were but the feeble efforts of a child. -Howe'er perform'd, it was their brightest part That they proceeded -from a grateful heart. Cleans'd in Thine own all-purifying blood, -Forgive their evil, and accept their good. I cast them at Thy -feet--my only plea Is what it was, DEPENDENCE UPON THEE!--(Cowper). - -[284] Not governed by the Word of God, but by his own will, his -grounds of confidence for salvation unfitted him for Christian -fellowship, unless he happened to fall in with a man who had -imbibed his own notions-(ED). - -[285] The desire of Heaven-when its nature is not understood, -the proper means of obtaining it are neglected, other objects -are preferred to it-is no proof that a man will be saved. The -expression, "The desire of grace is grace," is very fallacious. But -to hunger and thirst for God, and His righteousness, His favour, -image, and service, as the supreme good, so that no other object -can satisfy the heart, is grace indeed, and shall be completed in -glory-(Scott). - -[286] Real Christians are often put to a stand, while they find -and feel the workings of all corruptions and sins in their nature; -and when they hear others talk so highly of themselves, how full -their hearts are of love to God, and of good motions, without any -complainings of their hearts. But all this is from the ignorance -of their own hearts; and pride and self-righteousness harden them -against feeling its desperate wickedness-(Mason). - -[287] I saw that it was not my good frame of heart that made my -righteousness better, nor yet my bad frame that made my righteousness -worse; for my righteousness was Jesus Christ, the same yesterday, -and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229). - -[288] Here we see how naturally the notion of man's righteousness -blinds his eyes to, and keeps his heart from believing, that -Christ's personal righteousness alone justifies a sinner in the -sight of God; and yet such talk bravely of believing, but their -faith is only fancy. They do not believe unto righteousness; but -imagine they have now, or shall get, a righteousness of their own, -some how or other. Awful delusion!-(Mason). - -[289] Here is the very essence of that delusion which works by a -lie, and so much prevails, and keeps up an unscriptural hope in -the hearts of so many professors. Do, reader, study this point -well; for here seems to be a show of scriptural truth, while the -rankest poison lies concealed in it. For it is utterly subversive -of, and contrary to, the faith and hope of the Gospel-(Mason). - -[290] The way of being justified by faith for which Ignorance -pleads may well be called "fanatical," as well as "false"; for it -is nowhere laid down in Scripture; and it not only changes the -way of acceptance, but it takes away the rule and standard of -righteousness, and substitutes a vague notion, called sincerity, in -its place, which never was, nor can be, defined with precision-(Scott). - -[291] Justification before God comes, not by imitating Christ as -exemplary in morals, but through faith in His precious blood. To -feed on Jesus is by respecting Him as made of God a curse for our -sin. I have been pleased with observing, that none of the signs -and wonders in Egypt could deliver the children of Israel thence, -until the lamb was slain--(Bunyan on Justification, vol. 2, p. -330). - -[292] Under these four heads, we have a most excellent detection -of a presumptive and most dangerous error which now greatly prevails, -as well as a scriptural view of the nature of true faith, and the -object it flies on wholly and solely for justification before God, -and acceptance with God. Reader, for thy soul's sake, look to thy -foundation. See that thou build upon nothing in self, but all upon -that sure foundation which God hath laid, even his beloved Son, -and his perfect righteousness-(Mason). - -[293] This, by all natural men, is deemed the very height of -enthusiasm; but a spiritual man knows its blessedness, and rejoices -in its comfort. It is a close question. What may we understand by -it? Doubtless, what Paul means when he says, "It pleased God to -reveal His Son in me," (Gal. 1:15, 16): that is, he had such an -internal, spiritual, experimental sight, and knowledge of Christ, -and of salvation by Him, that his heart embraced Him, his soul -cleaved to Him, his spirit rejoiced in Him; his whole man was -swallowed up with the love of Him, so that he cried out in the joy -of his soul, This is my Beloved and my Friend-my Saviour, my God, -and my Salvation. He is the chief of ten thousand, and altogether -lovely. We know nothing of Christ savingly, comfortably, and -experimentally, till He is pleased thus to reveal Himself to us -(Matt. 11:27). This spiritual revelation of Christ to the heart -is a blessing and comfort agreeable to, and consequent upon, -believing on Christ, as revealed outwardly in the Word. Therefore, -every believer should wait, and look, and long, and pray for it. -Beware you do not despise it; if you do, you will betray your -ignorance of spiritual things, as Ignorance did-(Mason). - -[294] Many of these revelations appear in the Grace Abounding, as -"that scripture fastened on my heart" (No. 201); "that sentence -darted in upon me" (No. 204); "these words did with great power -break in upon me" (No. 206); "suddenly this sentence fell upon my -soul" (No. 229); and many others-(ED). - -[295] That sinner is not thoroughly awakened, who does not see -his need of Christ's righteousness to be imputed to him. Nor is -he quickened, who has not fled to Christ as "the end of the law -for righteousness to every one that believeth" (Rom. 10:4)-(Mason). - -[296] Ignorant professors cannot keep pace with spiritual pilgrims, -nor can they relish the doctrine of making Christ all in all, in -the matter of justification and salvation, and making the sinner -nothing at all, as having no hand in the work, nor getting any -glory to himself by what he is able to do of himself. Free grace -and free will; Christ's imputed righteousness, and the notion of -man's personal righteousness, cannot accord-(Mason). - -[297] Take heed of hardening thy heart at any time, against -convictions or judgments. I bid you before to beware of a hard -heart; now I bid you beware of hardening your soft heart. The fear -of the Lord is the pulse of the soul. Pulses that beat best are -the best signs of life; but the worst show that life is present. -Intermitting pulses are dangerous. David and Peter had an intermitting -pulse, in reference to this fear-(Bunyan on the Fear of God, -vol. 1, pp. 487, 489). [298] Mark well Christian's definition of -"fear." It is one of those precious passages in which our author -gives us the subject matter of a whole treatise in a few short and -plain sentences. Treasure it up in your heart, and often ponder -it there. It will prove, through the blessing of the Spirit, a -special means of enlivening, when spiritual langour, in consequence -of worldly ease, is creeping upon your soul-(Andronicus). - -[299] "Pitiful old self-holiness." Mind this phrase. Far was it -from the heart of good Mr. Bunyan to decry personal holiness. It -is nothing but self-holiness, or the holiness of the old man of -sin; for true holiness springs from the belief of the truth, and -love to the truth. All besides this only tends to self-confidence, -and self-applause-(Mason). - -[300] It is good to call to mind one's own ignorance, when in our -natural estate, to excite humility of heart, and thankfulness to -God, who made us to differ, and to excite pity towards those who are -walking in nature's pride, self-righteousness, and self-confidence-(Mason). - -[301] "Temporary"; one who is doctrinally acquainted with the -Gospel, but a stranger to its sanctifying power. The reasons and -manner of such men's declensions and apostasy are very justly and -emphatically stated-(Scott). - -[302] In Hoffman's poetical version of the "Pilgrim," this sentence -is, "And nature will return, like Pope, to pork"; alluding to one -of the Popes, who used daily to have a dish of pork; but, being -sick, his physicians forbade it, when the Pope, in a rage, cried -out, "Give me my pork, in spite of God"-(ED). - -[303] A true description of the state of some professors. Here -see the reason why so many saints, as they are called, fall away. -From hence, some take occasion to deny the scriptural, soul-comforting -doctrine, of the certain perseverance of God's saints unto eternal -glory. So they display the pride of their own hearts, their ignorance -of God's Word, while they make God's promises of no effect, and -the Gospel of his grace, only much ado about nothing-(Mason). - -[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and -Mr. Man's-invention, proffered their services to Shaddai. The -captains told them not to be rash; but, at their entreaty, they -were listed into Boanerges' company, and away they went to the -war. Being in the rear, they were taken prisoners. Then Diabolus -asked them if they were willing to serve against Shaddai. They -told him, that as they did not so much live by religion as by the -fates of fortune, they would serve him. So he made two of them -sergeants; but he made Mr. Man's-invention his ancient-bearer -[standard-bearer]-(Bunyan's Holy War). - -[305] See how gradually, step by step, apostates go back. It begins -in the unbelief of the heart, and ends in open sins in the life. -Why is the love of this world so forbidden? Why is covetousness -called idolatry? Because, whatever draws away the heart from God, -and prevents enjoying close fellowship with him, naturally tends -to apostasy from him. Look well to your hearts and affections. -"Keep thy heart with all diligence, for out of it are the issues -of life" (Prov. 4:23). If you neglect to watch, you will be sure to -smart under the sense of sin on earth, or its curse in hell. "See -then that ye walk circumspectly, not as fools, but as wise, redeeming -the time, because the days are evil" (Eph. 5:15, 16)-(Mason). - -[306] O what a blessed state! what a glorious frame of soul is -this! Job speaks of it as the candle of the Lord shining upon his -head (29:3). The church, in a rapture, cries out, "Sing, O heavens; -and be joyful, O earth; break forth into singing, O mountains: -for the Lord hath comforted His people" (Isa. 49:13). Paul calls -this, "The fullness of the blessing of the Gospel of Christ" (Rom. -15:29). O rest not short of enjoying the full blaze of Gospel -peace and spiritual joy-(Mason). During the last days of that -eminent man of God, Dr. Payson, he once said, "When I formerly read -Bunyan's description of the Land of Beulah, where the sun shines -and the birds sing day and night, I used to doubt whether there -was such a place; but now my own experience has convinced me of -it, and it infinitely transcends all my previous conceptions." The -best possible commentary on the glowing descriptions in Bunyan is -to be found in that very remarkable letter dictated by Dr. Payson -to his sister, a few weeks before his death-"Were I to adopt the -figurative language of Bunyan, I might date this letter from the -Land Beulah, of which I have been for some weeks a happy inhabitant. -The Celestial City is full in my view. Its glories have been upon -me, its breezes fan me, its odours are wafted to me, its sounds -strike upon my ears, and its spirit is breathed into my heart. -Nothing separates me from it but the River of Death, which now -appears but as an insignificant rill, that may be crossed at a single -step, whenever God shall give permission. The Sun of Righteousness -has been gradually drawing nearer and nearer, appearing larger and -brighter as He approached, and now He fills the whole hemisphere, -pouring forth a flood of glory, in which I seem to float, like an -insect in the beams of the sun; exulting, yet almost trembling, -while I gaze on this excessive brightness, and wondering, with -unutterable wonder, why God should deign thus to shine upon a -sinful worm"-(Cheever). [307] In the immediate view of heavenly -felicity, Paul "desired to depart hence, and be with Christ, as -far better" than life. David "fainted for God's salvation." In -the lively exercise of holy affections, the believer grows weary -of this sinful world, longs to have his faith changed for sight, -his hope swallowed up in enjoyment, and his love perfected--(Scott). - -[308] No other language than that of Bunyan himself, perused in -the pages of his own sweet book, could be successful in portraying -this beauty and glory; for now he seems to feel that all the -dangers of the pilgrimage are almost over, and he gives up himself -without restraint so entirely to the sea of bliss that surrounds -him, and to the gales of Heaven that are wafting him on, and to -the sounds of melody that float in the whole air around him, that -nothing in the English language can be compared with this whole -closing part of the "Pilgrim's Progress," for its entrancing -splendour, yet serene and simple loveliness. The colouring is that -of Heaven in the soul; and Bunyan has poured his own Heaven-entranced -soul into it. With all its depth and power, there is nothing -exaggerated, and it is made up of the simplest and most scriptural -materials and images. We seem to stand in a flood of light, poured -on as from the open gates of paradise. It falls on every leaf and -shrub by the way-side; it is reflected from the crystal streams -that, between grassy banks, wind amidst groves of fruit-trees -into vineyards and flower-gardens. These fields of Beulah are just -below the gate of Heaven; and with the light of Heaven there come -floating down the melodies of Heaven, so that here there is almost -an open revelation of the things which God hath prepared for them -that love Him--(Cheever). - -[309] This is the place, this is the state, Of all that fear the -Lord; Which men nor angels may relate With tongue, or pen, or word. -No night is here for to eclipse Its spangling rays so bright; Nor -doubt, nor fear, to shut the lips Of those within this light. - -The strings of music here are timed For heavenly harmony, And every -spirit here perfumed With perfect sanctity. Here run the crystal -streams of life, Quite thorow all our veins; And here by love we -do unite With glory's golden chains.--(Bunyan's One Thing Needful). - -[310] Mr. Flavel, being on a journey, set himself to improve the -time by meditation; when his mind grew intent, till at length he -had such ravishing tastes of heavenly joys, and such full assurance -of his interest therein, that he utterly lost the sight and sense -of this world and all its concerns, so that for hours he knew not -where he was. At last, perceiving himself faint, he alighted from -his horse and sat down at a spring, where he refreshed himself, -earnestly desiring, if it were the will of God, that he might there -leave the world. His spirit reviving, he finished his journey in -the same delightful frame; and all that night passed without a -wink of sleep, the joy of the Lord still overflowing him, so that -he seemed an inhabitant of the other world-(Pneumatologia, 4to, -2d edit. p. 210). - -[311] Who are these ministering spirits, that the author calls -"men"? Are they the glorified inhabitants of the Celestial City? -Moses and Elias appeared at the transfiguration; so the spirit who -spake with John (Rev. 20:10), was his fellow-servant. Are these -"spirits of just men made perfect"-the angel-ministering spirits -which are sent forth to minister for them who shall be heirs of -salvation? (Heb. 1:14; 12:22, 23)-(ED). - -[312] What are these two difficulties? Are they not death without, -and unbelief within? It is through the latter that the former is -all-distressing to us. O for a strong, world-conquering, sin-subduing, -death-overcoming faith, in life and death! Jesus, Master, speak -the word, unbelief shall flee, our faith shall not fail, and our -hope shall be steady-(Mason). - -[313] Well, now the pilgrims must meet with, and encounter, their -last enemy, death. When he stares them in the face, their fears -arise. Through the river they must go. What have they to look at? -What they are in themselves, or what they have done and been? No. -Only the same Jesus who conquered death for us, and can overcome -the fear of death in us-(Mason). - -[314] But tim'rous mortals start and shrink To cross this narrow -sea; They linger, shivering on the brink, And fear to launch -away-(Watts). Evodias could not join in the petition of the -Liturgy-"From sudden death, good Lord, deliver us." He had his -wish; and expired suddenly on a Lord's-day morning, while thousands -were assembling to hear him preach-(Andronicus). - -[315] Bunyan died in perfect peace, though it is probable that he -expected darkness in the trying hour. Thus he says, in his treatise -on Paul's Departure, "Aye, this will make thee cry, though thou -be as good as David. Wherefore learn by his sorrows to serve thy -generation, by the will of God, before falling asleep. God can -pardon thy sins, and yet make them a bitter thing and a burden at -death. It is easy to HIM to pardon, and yet break all thy bones; -or show Himself in such dreadful majesty, that Heaven and earth -shall tremble at His presence. Let the thoughts of this prevail -with thee to manage thy time and work in wisdom, while thou art -well" (Vol. 1, p. 730)-(ED). - -[316] Satan is suffered to be very busy with God's people in their -last moments, but he too, like death, is a conquered enemy by our -Jesus; therefore, amidst all his attacks, they are safe. He cannot -destroy them whom Jesus hath redeemed, for He is faithful to them, -and almighty to save-(Mason). - -[317] Hopeful, agreeably to his name, was not only preserved from -terror, but enabled to encourage his trembling companion telling -him the welcome news that "he felt the bottom, and it was good." -Blessed experience! If Christ is our foundation, we have nothing -to fear, even in the swellings of Jordan, for death itself cannot -separate us from the love of Christ-(Burder). - -[318] When you visit a sick or death bed, be sure that you take -God's Word with you, in your heart and in your mouth. It is from -that only that you may expect a blessing upon, and to the soul of, -the sick or the dying; for it is by the Word of God faith came at -the first; it is by that, faith is strengthened at the last; and -Jesus is the sum and substance of the Scriptures-(Mason). - -[319] Jesus Christ, He is indeed the Alpha and Omega, the first -and the last, the beginning of our hope, and the end of our -confidence. We begin and end the Christian pilgrimage with Him; -and all our temptations and trials speak loudly, and fully confirm -to us that truth of our Lord, "Without Me ye can do nothing" (John -15:5)-(Mason). - -[320] The temporary distresses of dying believers often arise -from bodily disease, which interrupt the free exercise of their -intellectual powers. Of this Satan will be sure to take advantage, -as far as he is permitted, and will suggest gloomy imaginations, -not only to distress them, but to dishearten others by their example. -Generally they who, for a time, have been most distressed, have -at length died most triumphantly-(Scott). - -[321] I cannot trust myself to read the account of Christian going -up to the Celestial Gate, after his passage though the River of -Death-(Arnold). - -[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the -feelings of the pilgrim, while clothed with mortality, looking up -to the heights of Heaven. Christ could mount up-Elijah had a chariot -of fire-Enoch was taken by God. But I, poor I, how shall I get -thither? How often are considering thoughts wanting in professors! The -question is happily solved in Christian and Hopeful's experience; -they left all their mortal garments and burdens behind them in the -river, and their free spirits for the first time felt the sweets -of liberty in their perfection-(ED). - -[323] I know that all who go to paradise, are conducted thither -by these holy ones; but yet, for all that, such as die under the -cloud, for unchristian walking with God, may meet with darkness -on that day, and go heavily hence. But as for those who have been -faithful to their God, they shall see before them, or from earth -see glory-(Bunyan's Paul's Departure, vol. 1, p. 741). - -[324] Ah, Christian! None can conceive or describe what it is -to live in a state separate from a body of sin and death. Surely -in some happy, highly-favoured moments, we have had a glimpse, a -foretaste of this, and could realize it by faith. O for more and -more of this, till we possess and enjoy it in all its fullness! -If Jesus be so sweet to faith below, who can tell what He is in -full fruition above? This we must die to know-(Mason). - -[325] Bunyan has, with great beauty and probability, brought in the -ministry of angels, and regions of the air, to be passed through -in their company, rising, and still rising, higher and higher, -before they come to that mighty mount on which He has placed the -gates of the Celestial City. The angels receive His pilgrims as -they come up from the River of Death, and form for them a bright, -glittering, seraphic, loving convoy, whose conversation prepares -them gradually for that exceeding and eternal weight of glory -which is to be theirs as they enter in at the gate. Bunyan has -thus, in this blissful passage from the river to the gate, done -what no other devout writer, or dreamer, or speculator, that we -are aware of, has ever done; he has filled what perhaps in most -minds is a mere blank, a vacancy, or at most a bewilderment and -mist of glory, with definite and beatific images, with natural -thoughts, and with the sympathizing communion of gentle spirits, -who form, as it were, an outer porch and perspective of glory, -through which the soul passes into uncreated light. Bunyan has -thrown a bridge, as it were, for the imagination, over the deep, -sudden, open space of an untried spiritual existence; where it -finds, ready to receive the soul that leaves the body, ministering -spirits, sent forth to minister unto them who are to be heirs of -salvation-(Cheever). - -[326] Glory beyond all glory ever seen By waking sense, or by the -dreaming soul! The appearance, instantaneously disclosed, Was of -a mighty City-boldly say A wilderness of building, sinking far, And -self-withdrawn into a wondrous depth, Far sinking into splendour -without end! Fabric it seemed of diamond and of gold, With alabaster -domes and silver spires, And blazing terrace upon terrace, high -Uplifted: here, serene pavilions bright, In avenues disposed; -there, towers begirt With battlements, that on their restless -fronts Bore stars-illumination of all gems!--(Wordsworth). - -[327]A certificate, To show thou seest thyself most desolate; Writ -by the Master, with repentance seal'd. To show also that here [by -Christ] thou would'st be healed. And that thou dost abhor thee -for thy ways, And would'st in holiness spend all thy days.--(Bunyan's -House of God, vol. 2, p. 580). - -[328] Blessed indeed is that man who, while encumbered with a -sinful body, can truly say, "I live, yet not I, but Christ liveth -in me." In Him all the commandments are obeyed-all my sins washed -away by His blood-and my soul clothed with righteousness and -immortality. Blessed are the dead who die in the Lord: they enter -the Celestial City. This is the righteous nation, which keepeth the -truth. O my reader, would you be one of the glorified inhabitants -of that city whose builder and maker is God? Then must you live -the life of faith; so run that ye may obtain; ever be found looking -unto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then come -the joyful day; Come death, and some celestial hand, And fetch my -soul away." - -[329] O what acclamations of joy will there be, when all the -children of God meet together, without the fear of being disturbed -by Antichrist! How will the heavens echo of joy, when the Bride, -the Lamb's wife, shall come to dwell with her Husband! If you would -be better satisfied what the beatific vision means, my request -is, that you would live holily, and thus go and see. Christ is -the desire of all nations, the joy of angels, the delight of the -Father. What solace, then, must that soul be filled with, which -hath the possession of Christ to all eternity?-(Bunyan's Dying -Sayings, vol.1, pp. 64, 65). - -[330] When a formal visit from a minister, a few general questions, -and a prayer, with or without the sacrament, calm the mind of -a dying person, whose life has been unsuitable to the Christian -profession; no doubt, could we penetrate the veil, we should see -him wafted across the river in the boat of Vain-hope, and meeting -with the awful doom that is here described. From such fatal -delusions, good Lord, deliver us!-(Scott). - -[331] Vain-hope ever dwells in the bosom of fools, and is ever -ready to assist Ignorance. He wanted him at the last, and he found -him. He had been his companion through life, and will not forsake -him in the hour of death. You see Ignorance had no pangs in his -death, no fears, doubts, and sorrows, no terror from the enemy, -but all was serene and happy. Vain-hope was his ferryman; and he, -as the good folks say, died like a lamb. Ah, but did such lambs -see what was to follow, when Vain-hope had wafted them over the -river, they would roar like lions!-(Mason). - -[332] This is a most awful conclusion. Consider it deeply. Weigh -it attentively, so as to get good satisfaction from the Word to -these important questions-Am I in Christ, the way, the only way, -to the kingdom, or not? Do I see that all other ways, whether of -sin or self-righteousness, lead to hell? Does Christ dwell in my -heart by faith? Am I a new creature in Him? Do I renounce my own -righteousness, as well as abhor my sins? Do I look alone to Christ -for righteousness, and depend only on Him for holiness? Is He the -only hope of my soul, and the only confidence of my heart? And -do I desire to be found in Him; knowing by the Word, and feeling -by the teaching of His Spirit, that I am totally lost in myself? -Thus, is Christ formed in me, the only hope of glory? Do I study -to please Him, as well as hope to enjoy Him? Is fellowship with -God the Father, and His Son, Jesus Christ, so prized by me, as to -seek it, and to esteem it above all things? If so, though I may find -all things in nature, in the world, and from Satan, continually -opposing this, yet I am in Christ the way, and He is in me the truth -and the life-(Mason). How far may such an one go? This important -question is very solemnly argued in Bunyan's Law and Grace. He may -be received into church-fellowship-and, like the foolish virgins, -be clear from outward pollution-have gone forth from the rudiments -and traditions of men-and had their lamps, but still lost their -precious souls. They may bear office in the church, as Judas carried -the bag, and as Demas! They may become preachers and ministers of -the Gospel, with rare gifts, and a fluent tongue, like an angel, -to speak of the hidden mysteries; but may die under the curse. -They may have the gifts of the Spirit and prophecy, and be but -a Balaam. They may stand thus until Christ come and reveal them. -They may, with confidence, say, Lord, Lord, have we not eaten and -drank in Thy presence, and taught in Thy name, and in Thy name -have cast out devils? and yet, poor creatures, be shut out!-(ED). - -*** - -THE PILGRIM'S PROGRESS - -FROM - -THIS WORLD TO THAT WHICH IS TO COME. - -THE SECOND PART. - -DELIVERED UNDER THE SIMILITUDE OF A DREAM. - -WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S -WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT -THE DESIRED COUNTRY. - -By JOHN BUNYAN. - -'I have used similitudes.'--Hosea 12:10. - -London: Printed for Nathaniel Ponder, at the Peacock in the Poultry, -near the Church, 1684. - -THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM. - - -Go now, my little book, to every place, -Where my first Pilgrim has but shown his face, -Call at their door. If any say, Who's there? -Then answer thou, CHRISTIANA is here. -If they bid thee come in, then enter thou, -With all thy boys; and then, as thou know'st how, -Tell who they are, also from whence they came; -Perhaps they know them by their looks, or name. -But if they should not, ask them yet again -If formerly they did not entertain -One CHRISTIAN, a Pilgrim? If they say -They did; and were delighted in his way: -Then let them know, that those related were -Unto him; yea, his wife and children are. - -Tell them, that they have left their house and home, -Are turned Pilgrims, seek a world to come; -That they have met with hardships in the way, -That they do meet with troubles night and day; -That they have trod on serpents, fought with devils, -Have also overcome a many evils. -Yea, tell them also of the next, who have -Of love to pilgrimage, been stout and brave -Defenders of that way, and how they still -Refuse this world, to do their Father's will. - -Go, tell them also of those dainty things, -That pilgrimage unto the Pilgrim brings. -Let them acquainted be, too, how they are -Beloved of their King, under His care: -What goodly mansions for them He provides, -Tho' they meet with rough winds, and swelling tides, -How brave a calm they will enjoy at last, -Who to their Lord, and by His ways hold fast. - -Perhaps with heart and hand they will embrace -Thee, as they did my firstling, and will grace -Thee, and thy fellows, with such cheer and fare, -As show will they of Pilgrims lovers are. - -OBJECTION 1. -But how, if they will not believe of me -That I am truly thine; cause some there be -That counterfeit the Pilgrim and his name, -Seek, by disguise, to seem the very same; -And by that means have wrought themselves into -The hands and houses of I know not who? - -ANSWER. -'Tis true, some have of late, to counterfeit -My Pilgrim, to their own my title set;[1] -Yea others, half my name and title too -Have stitched to their book, to make them do; -But yet they, by their features, do declare -Themselves not mine to be, whose e'er they are. - -If such thou meet'st with, then thine only way -Before them all, is, to say out thy say, -In thine own native language, which no man -Now useth, nor with ease dissemble can. -If, after all, they still of you shall doubt, -Thinking that you, like gipsies, go about - - -In naughty wise, the country to defile, -Or that you seek good people to beguile -With things unwarrantable; send for me, -And I will testify you PILGRIMS be. -Yea, I will testify that only you -My Pilgrims are; and that alone will do. - -OBJECTION 2 -But yet, perhaps, I may inquire for him, -Of those that wish him damned, life and limb. -What shall I do, when I at such a door -For Pilgrims ask, and they shall rage the more?[2] - -ANSWER. -Fright not thyself, my book, for such bugbears -Are nothing else but ground for groundless fears. -My Pilgrim's book has travell'd sea and land, -Yet could I never come to understand -That it was slighted, or turn'd out of door -By any kingdom, were they rich or poor. - -In France and Flanders, where men kill each other, -My Pilgrim is esteem'd a friend, a brother. -In Holland too, 'tis said, as I am told, -My Pilgrim is with some worth more than gold. - -Highlanders and wild Irish can agree -My Pilgrim should familiar with them be. -'Tis in New England under such advance, -Receives there so much loving countenance, -As to be trimm'd, new cloth'd, and deck'd with gems -That it may show its features and its limbs, -Yet more; so comely doth my Pilgrim walk, -That of him thousands daily sing and talk.[3] - -If you draw nearer home, it will appear, -My Pilgrim knows no ground of shame or fear; -City and country will him entertain -With, Welcome Pilgrim; yea, they can't refrain -From smiling, if my Pilgrim be but by, -Or shows his head in any company. - -Brave gallants do my Pilgrim hug and love, -Esteem it much, yea, value it above -Things of a greater bulk: yea, with delight, -Say, My lark's leg is better than a kite. - -Young ladies, and young gentlewomen too, -Do no small kindness to my Pilgrim show. -Their cabinets, their bosoms, and their hearts, -My Pilgrim has, 'cause he to them imparts -His pretty riddles in such wholesome strains, -As yields them profit double to their pains -Of reading; yea, I think, I may be bold -To say, some prize him far above their gold. - -The very children that do walk the street, -If they do but my holy Pilgrim meet, -Salute him well, will wish him well, and say, -He is the only stripling of the day. - -They that have never seen him, yet admire -What they have heard of him, and much desire -To have his company, and hear him tell -Those pilgrim stories which he knows so well. - -Yea, some who did not love him at the first, -But called him fool and noddy, say they must, -Now they have seen and heard him, him commend -And to those whom they love, they do him send.[4] - -Wherefore, my Second Part, thou need'st not be -Afraid to show thy head; none can hurt thee, -That wish but well to him that went before, -'Cause thou com'st after with a second store -Of things as good, as rich, as profitable, -For young, for old, for stagg'ring, and for stable. - -OBJECTION 3. -But some there he that say, He laughs too loud -And some do say, His head is in a cloud. -Some say, His words and stories are so dark, -They know not how, by them, to find his mark. - -ANSWER. -One may, I think, say, Both his laughs and cries, -May well be guess'd at by his wat'ry eyes. -Some things are of that nature, as to make -One's fancy chuckle, while his heart doth ache. -When Jacob saw his Rachel with the sheep, -He did at the same time both kiss and weep. - -Whereas some say, A cloud is in his head, -That doth but show how wisdom's covered -With its own mantles, and to stir the mind -To a search after what it fain would find. -Things that seem to be hid in words obscure, -Do but the godly mind the more allure -To study what those sayings should contain, -That speak to us in such a cloudy strain. - -I also know a dark similitude -Will on the fancy more itself intrude, -And will stick faster in the heart and head, -Than things from similes not borrowed. -Wherefore, my book, let no discouragement -Hinder thy travels. Behold, thou art sent -To friends, not foes; to friends that will give place -To thee, thy Pilgrims, and thy words embrace. - -Besides, what my first Pilgrim left conceal'd -Thou, my brave second Pilgrim, hast reveal'd; -What CHRISTIAN left lock'd up, and went his way, -Sweet CHRISTIANA opens with her key.[5] - -OBJECTION 4. -But some love not the method of your first; -Romance they count it, throw't away as dust, -If I should meet with such, what should I say? -Must I slight them as they slight me, or nay? - -ANSWER. -My CHRISTIANA, if with such thou meet, -By all means, in all loving-wise, them greet; -Render them not reviling for revile; -But if they frown, I prithee on them smile; -Perhaps 'tis nature, or some ill report, -Has made them thus despise, or thus retort. - -Some love no cheese, some love no fish, and some -Love not their friends, nor their own house or home; -Some start at pig, slight chicken, love not fowl, -More than they love a cuckoo, or an owl; -Leave such, my CHRISTIANA, to their choice, -And seek those who to find thee will rejoice; -By no means strive, but in humble-wise, -Present thee to them in thy Pilgrim's guise. - -Go, then, my little book, and show to all -That entertain, and bid thee welcome shall, -What thou shalt keep close, shut up from the rest, -And wish what thou shalt show them may be blest -To them for good, may make them choose to be -Pilgrims better by far than thee or me. - -Go, then, I say, tell all men who thou art; -Say, I am CHRISTIANA, and my part -Is now, with my four sons, to tell you what -It is for men to take a Pilgrims lot. - -Go also, tell them who and what they be, -That now do go on pilgrimage with thee; -Say, Here's my neighbour, Mercy, she is one -That has long time with me a Pilgrim gone. -Come, see her in her virgin race, and learn -'Twixt idle ones and Pilgrims to discern. -Yea, let young damsels learn of her to prize -The world which is to come, in any wise. -When little tripping maidens follow God, -And leave old doting sinners to His rod; -'Tis like those days wherein the young ones cried, -Hosanna! to whom old ones did deride. - -Next, tell them of old Honest, who you found -With his white hairs, treading the Pilgrim's ground. -Yea, tell them how plain-hearted this man was, -How after his good Lord he bare his cross. -Perhaps with some gray head this may prevail -With Christ to fall in love, and sin bewail. - -Tell them also, how Master Fearing went -On pilgrimage, and how the time he spent -In solitariness, with fears and cries; -And how, at last, he won the joyful prize. -He was a good man, though much down in spirit, -He is a good man, and doth life inherit. - -Tell them of Master Feeble-mind also, -Who, not before, but still behind would go. -Show them also, how he had like been slain, -And how one Great-heart did his life regain. -This man was true of heart, though weak in grace, -One might true godliness read in his face. - -Then tell them of Master Ready-to-halt, -A man with crutches, but much without fault; -Tell them how Master Feeble-mind and he -Did love, and in opinions much agree. -And let all know, though weakness was their chance, -Yet sometimes one could sing, the other dance. - -Forget not Master Valiant-for-the-truth, -That man of courage, though a very youth. -Tell everyone his spirit was so stout, -No man could ever make him face about; -And how Great-heart and he could not forbear, -But put down Doubting Castle, slay Despair. - -Overlook not Master Despondency, -Nor Much-afraid, his daughter, though they lie -Under such mantles, as may make them look -(With some) as if their God had them forsook. -They softly went, but sure, and at the end, -Found that the Lord of Pilgrims was their friend. -When thou hast told the world of all these things, -Then turn about, my book, and touch these strings, -Which, if but touch'd, will such music make, -They'll make a cripple dance, a giant quake. - -These riddles that lie couch'd within thy breast, -Freely propound, expound; and for the rest -Of thy mysterious lines, let them remain -For those whose nimble fancies shall them gain. - -Now may this little book a blessing be -To those who love this little book and me; -And may its buyer have no cause to say, -His money is but lost or thrown away; -Yea, may this Second Pilgrim yield that fruit, -As may with each good Pilgrim's fancy suit; -And may it persuade some that go astray, -To turn their feet and heart to the right way, -Is the hearty prayer of - The Author, -JOHN BUNYAN. - - -THE PILGRIM'S PROGRESS; - -IN THE SIMILITUDE OF A DREAM. - - -THE SECOND PART. - -COURTEOUS COMPANIONS, - -SOME time since, to tell you my dream that I had of Christian the -Pilgrim, and of his dangerous journey towards the Celestial Country, -was pleasant to me, and profitable to you. I told you then, also, -what I saw concerning his wife and children, and how unwilling they -were to go with him on pilgrimage, insomuch that he was forced to -go on his progress without them; for he durst not run the danger -of that destruction which he feared would come by staying with -them in the City of Destruction. Wherefore, as I then showed you, -he left them and departed.[6] - -Now it hath so happened, through the multiplicity of business, that -I have been much hindered and kept back from my wonted travels -into those parts whence he went, and so could not, till now, obtain -an opportunity to make further inquiry after whom he left behind, -that I might give you an account of them.[7] But having had some -concerns that way of late, I went down again thitherward. Now, -having taken up my lodgings in a wood, about a mile off the place, -as I slept, I dreamed again.[8] - -And as I was in my dream, behold, an aged gentleman came by where -I lay; and because he was to go some part of the way that I was -travelling, methought I got up and went with him. So as we walked, -and as travelers usually do, I was as if we fell into discourse, -and our talk happened to be about Christian and his travels; for -thus I began with the old man: - -Sir, said I, what town is that there below, that lieth on the left -hand of our way? - -Then said Mr. Sagacity (for that was his name), It is the City of -Destruction, a populous place, but possessed with a very ill-conditioned -and idle sort of people. - -I thought that was that city, quoth I; I went once myself through -that town, and, therefore, know that this report you give of it is -true. - -SAG. Too true; I wish I could speak truth in speaking better of -them that dwell therein. - -Well, Sir, quoth I, then I perceive you to be a well-meaning man; -and so one that takes pleasure to hear and tell of that which is -good. Pray, did you never hear what happened to a man some time ago -in this town, whose name was Christian, that went on pilgrimage -up towards the higher regions? - -SAG. Hear of him! Aye, and I also heard of the molestations, troubles, -wars, captivities, cries, groans, frights, and fears that he met -with and had in his journey; besides, I must tell you, all our -country rings of him. There are but few houses that have heard of -him and his doings but have sought after and got the records of -his pilgrimage; yea, I think I may say that that his hazardous -journey, has got a many well-wishers to his ways; for though, -when he was here, he was fool in every man's mouth, yet, now he -is gone, he is highly commended of all. For, it is said, he lives -bravely where he is; yea, many of them that are resolved never to -run his hazards, yet have their mouths water at his gains.[9] - -They may, quoth I, well think, if they think anything that is true, -that he liveth well where he is; for he now lives at and in the -Fountain of Life, and has what he has without labour and sorrow, -for there is no grief mixed therewith. [But, pray, what talk have -the people about him?][10] - -SAG. Talk! the people talk strangely about him; some say that he -now walks in white (Rev. 3:4; 6:11); that he has a chain of gold -about his neck; that he has a crown of gold, beset with pearls, -upon his head. Others say that the Shining Ones, that sometimes -showed themselves to him in his journey, are become his companions, -and that he is as familiar with them in the place where he is as -here one neighbour is with another. Besides, it is confidently -affirmed concerning him, that the King of the place where he is -has bestowed upon him already a very rich and pleasant dwelling -at court (Zech. 3:7); and that he every day eateth (Luke 14:15), -and drinketh, and walketh, and talketh with Him; and receiveth of -the smiles and favours of Him that is Judge of all there. Moreover, -it is expected of some, that his Prince, the Lord of that country, -will shortly come into these parts, and will know the reason, if -they can give any, why his neighbours set so little by him, and -had him so much in derision, when they perceived that he would -be a pilgrim (Jude 14, 15). For, they say, that now he is so in -the affections of his Prince, and that his Sovereign is so much -concerned with the indignities that were cast upon Christian, when -he became a pilgrim, that He will look upon all as if done unto -Himself;[11] and no marvel, for it was for the love that he had -to his Prince that he ventured as he did[12] (Luke 10:16). - -I dare say, quoth I, I am glad on it; I am glad for the poor man's -sake, for that he now has rest from his labour (Rev. 14:13); and -for that he now reapeth the benefit of his tears with joy (Psa. -126:5, 6); and for that he has got beyond the gunshot of his -enemies, and is out of the reach of them that hate him. I also am -glad, for that a rumour of these things is noised abroad in this -country; who can tell but that it may work some good effect on -some that are left behind? But, pray Sir, while it is fresh in my -mind, do you hear anything of his wife and children? Poor hearts! -I wonder in my mind what they do.[13] - -SAG. Who! Christiana and her sons? They are like to do as well as -did Christian himself; for though they all played the fool at the -first, and would by no means be persuaded by either the tears or -entreaties of Christian, yet second thoughts have wrought wonderfully -with them; so they have packed up, and are also gone after him.[14] - -Better and better, quoth I. But what! wife and children, and all? -SAG. It is true; I can give you an account of the matter, for I -was upon the spot at the instant, and was thoroughly acquainted -with the whole affair. - -Then, said I, a man, it seems, may report it for a truth? SAG. -You need not fear to affirm it; I mean that they are all gone on -pilgrimage, both the good woman and her four boys. And being (we -are, as I perceive) going some considerable way together, I will -give you an account of the whole of the matter. - -This Christiana (for that was her name from the day that she, with -her children, betook themselves to a pilgrim's life), after her -husband was gone over the river, and she could hear of him no -more, her thoughts began to work in her mind. First, for that she -had lost her husband, and for that the loving bond of that relation -was utterly broken betwixt them. For you know, said he to me, -nature can do no less but entertain the living with many a heavy -cogitation in the remembrance of the loss of loving relations. This, -therefore, of her husband did cost her many a tear. But this was -not all; for Christiana did also begin to consider with herself, -whether her unbecoming behaviour towards her husband was not one -cause that she saw him no more; and that in such sort he was taken -away from her. And upon this, came into her mind, by swarms, all -her unkind, unnatural, and ungodly carriages to her dear friend; -which also clogged her conscience, and did load her with guilt. -She was, moreover, much broken with calling to remembrance the -restless groans, brinish tears, and self-bemoanings of her husband, -and how she did harden her heart against all his entreaties, and -loving persuasions, of her and her sons, to go with him; yea, there -was not anything that Christian either said to her or did before -her all the while that his burden did hang on his back, but it -returned upon her like a flash of lightning, and rent the caul of -her heart in sunder. Specially that bitter outcry of his, 'What -shall I do to be saved?' did ring in her ears most dolefully.[15] - -Then said she to her children, Sons, we are all undone. I have sinned -away your father, and he is gone; he would have had us with him, -but I would not go myself. I also have hindered you of life.[16] -With that the boys fell all into tears, and cried out to go after -their father. O! said Christiana, that it had been but our lot to -go with him, then had it fared well with us, beyond what it is like -to do now; for though I formerly foolishly imagined, concerning -the troubles of your father, that they proceeded of a foolish fancy -that he had, or for that he was overrun with melancholy humours; -yet now it will not out of my mind but that they sprang from -another cause, to wit, for that the Light of light was given him -(James 1:23-25); by the help of which, as I perceive, he has escaped -the snares of death.[17] Then they all wept again, and cried out, -O woe worth the day![18] - -The next night Christiana had a dream; and, behold, she saw as if -a broad parchment was opened before her, in which were recorded -the sum of her ways (Luke 18:13); and the times, as she thought, -looked very black upon her. Then she cried out aloud in her sleep, -'Lord, have mercy upon me a sinner!'[19] and the little children -heard her. - -After this, she thought she saw two very ill-favoured ones standing -by her bedside, and saying, What shall we do with this woman? for -she cries out for mercy waking and sleeping; if she be suffered to -go on as she begins, we shall lose her as we have lost her husband. -Wherefore we must, by one way or other, seek to take her off from -the thoughts of what shall be hereafter, else all the world cannot -help it but she will become a pilgrim. - -Now she awoke in a great sweat, also a trembling was upon her; -but after a while she fell to sleeping again. And then she thought -she saw Christian her husband in a place of bliss, among many -immortals, with a harp in his hand, standing and playing upon it -before One that sat on a throne, with a rainbow about His head. -She saw also as if he bowed his head, with his face to the paved -work that was under the Prince's feet, saying, I heartily thank my -Lord and King, for bringing of me into this place. Then shouted -a company of them that stood round about, and harped with their -harps; but no man living could tell what they said, but Christian -and his companions.[20] - -Next morning, when she was up, had prayed to God, and talked with -her children a while, one knocked hard at the door, to whom she -spake out, saying, If thou comest in God's name, come in. So he -said, Amen, and opened the door, and saluted her with 'Peace be -to this house.' The which, when he had done, he said, Christiana, -knowest thou wherefore I am come? Then she blushed and trembled, -also her heart began to wax warm with desires to know whence -he came, and what was his errand to her. So he said unto her, My -name is Secret;[21] I dwell with those that are high. It is talked -of, where I dwell, as if thou hadst a desire to go thither; also, -there is a report, that thou art aware of the evil thou hast formerly -done to thy husband, in hardening of thy heart against his way, -and in keeping of these thy babes in their ignorance. - -Christiana, the Merciful One has sent me to tell thee, that He is -a God ready to forgive, and that He taketh delight to multiply to -pardon offences. He also would have thee know, that He inviteth -thee to come into His presence, to His table, and that He will feed -thee with the fat of His house, and with the heritage of Jacob thy -father. - -There is Christian thy husband (that was), with legions more, his -companions, ever beholding that face that doth minister life to -beholders; and they will all be glad when they shall hear the sound -of thy feet step over thy Father's threshold. - -Christiana at this was greatly abashed in herself, and bowing her -head to the ground, this Visitor proceeded, and said, Christiana, -here is also a letter for thee, which I have brought from thy -husband's King. So she took it and opened it, but it smelt after -the manner of the best perfume (Song. 1:3); also it was written -in letters of gold. The contents of the letter was, That the King -would have her do as did Christian her husband; for that was the -way to come to His city, and to dwell in His presence with joy -forever. At this the good woman was quite overcome; so she cried -out to her visitor, Sir, will you carry me and my children with -you, that we also may go and worship this King? - -Then said the visitor, Christiana, the bitter is before the sweet. -Thou must through troubles, as did he that went before thee, enter -this Celestial City. Wherefore I advise thee to do as did Christian -thy husband. Go to the wicket-gate yonder, over the plain, for -that stands in the head of the way up which thou must go, and I -wish thee all good speed. Also I advise that thou put this letter -in thy bosom; that thou read therein to thyself, and to thy children, -until you have got it by rote of heart,[22] for it is one of the -songs that thou must sing while thou art in this house of thy -pilgrimage (Psa. 119:54); also this thou must deliver in at the -further gate.[23] Now I saw in my dream, that this old gentleman, -as he told me this story, did himself seem to be greatly affected -therewith. He, moreover, proceeded and said, So Christiana called -her sons together, and began thus to address herself unto them: -My sons, I have, as you may perceive, been of late under much -exercise in my soul, about the death of your father; not for that -I doubt at all of his happiness, for I am satisfied now that he -is well. I have been also much affected with the thoughts of mine -own state and yours, which I verily believe is by nature miserable. -My carriages, also, to your father in his distress, is a great -load to my conscience; for I hardened both my own heart and yours -against him, and refused to go with him on pilgrimage.[24] - -The thoughts of these things would now kill me outright, but that -for a dream which I had last night, and but for the encouragement -that this stranger has given me this morning. Come, my children, -let us pack up and begone to the gate that leads to the Celestial -Country, that we may see your father, and be with him and his -companions in peace, according to the laws of that land. - -Then did her children burst out into tears for joy, that the heart -of their mother was so inclined.[25] So their visitor bade them -farewell; and they began to prepare to set out for their journey. - -But while they were thus about to be gone, two of the women, that -were Christiana's neighbours, came up to her house, and knocked at -her door. To whom she said as before, If you come in God's name, -come in. At this the women were stunned; for this kind of language -they used not to hear, or to perceive to drop from the lips of -Christiana.[26] Yet they came in; but, behold, they found the good -woman a-preparing to be gone from her house. - -So they began and said, Neighbour, pray what is your meaning by -this? - -Christiana answered and said to the eldest of them, whose name was -Mrs. Timorous, I am preparing for a journey. (This Timorous was -daughter to him that met Christian upon the Hill Difficulty, and -would have had him go back for fear of the lions). - -Tim. For what journey, I pray you? - -CHRIST. Even to go after my good husband. And with that she fell -a-weeping. - -Tim. I hope not so, good neighbour; pray, for your poor children's -sakes, do not so unwomanly cast away yourself. - -CHRIST. Nay, my children shall go with me, not one of them is -willing to stay behind.[27] - -Tim. I wonder, in my very heart, what, or who has brought you into -this mind. - -CHRIST. Oh! neighbour, knew you but as much as I do, I doubt not -but that you would go with me. - -Tim. Prithee, what new knowledge hast thou got, that so worketh -off thy mind from thy friends, and that tempteth thee to go, nobody -knows where? - -CHRIST. Then Christiana replied, I have been sorely afflicted -since my husband's departure from me; but especially since he went -over the river. But that which troubleth me most, is my churlish -carriages to him, when he was under his distress. Besides, I am -now as he was then; nothing will serve me but going on pilgrimage. -I was a-dreaming last night that I saw him. O that my soul was -with him! He dwelleth in the presence of the King of the country; -he sits and eats with Him at His table; he is become a companion -of immortals (1 Cor. 5:1-5), and has a house now given him to -dwell in, to which the best palaces on earth, if compared, seem -to me to be but as a dunghill. The Prince of the place has also -sent for me, with promise of entertainment if I shall come to Him; -His messenger was here even now, and has brought me a letter, which -invites me to come. And with that she plucked out her letter,[28] -and read it, and said to them, What now will ye say to this? - -Tim. O the madness that has possessed thee and thy husband, to -run yourselves upon such difficulties! You have heard, I am sure, -what your husband did meet with, even, in a manner, at the first -step that he took on his way, as our neighbour Obstinate can yet -testify, for he went along with him; yea, and Pliable too, until -they, like wise men, were afraid to go any further. We also heard, -over and above, how he met with the lions, Apollyon, the Shadow of -Death, and many other things. Nor is the danger that he met with -at Vanity Fair to be forgotten by thee; for if he, though a man, -was so hard put to it, what canst thou, being but a poor woman, -do? Consider also, that these four sweet babes are thy children, -thy flesh and thy bones. Wherefore, though thou shouldest be so -rash as to cast away thyself; yet, for the sake of the fruit of -thy body, keep thou at home.[29] - -But Christiana said unto her, Tempt me not, my neighbour. I have -now a price put into my hand to get gain, and I should he a fool -of the greatest size, if I should have no heart to strike in with -the opportunity.[30] And for that you tell me of all these troubles -that I am like to meet with in the way, they are so far off from -being to me a discouragement, that they show I am in the right. -'The bitter must come before the sweet,' and that also will make -the sweet the sweeter. Wherefore, since you came not to my house -in God's name, as I said, I pray you to be gone, and not to disquiet -me farther.[31] - -Then Timorous also reviled her, and said to her fellow, Come, -neighbour Mercy, let us leave her in her own hands, since she -scorns our counsel and company. But Mercy was at a stand, and could -not so readily comply with her neighbour, and that for a twofold -reason. First, her bowels yearned over Christiana. So she said -within herself, If my neighbour will needs be gone, I will go -a little way with her and help her. Secondly, her bowels yearned -over her own soul, for what Christiana had said had taken some -hold upon her mind.[32] Wherefore she said within herself again, -I will yet have more talk with this Christiana, and if I find -truth and life in what she shall say, myself with my heart shall -also go with her. Wherefore Mercy began thus to reply to her -neighbour Timorous. - -MERCY. Neighbour, I did, indeed, come with you to see Christiana -this morning; and since she is, as you see, a-taking of her last -farewell of her country, I think to walk, this sun-shine morning, -a little way with her, to help her on the way. But she told her -not of the second reason, but kept that to herself. - -TIM. Well, I see you have a mind to go a-fooling too, but take -heed in time, and be wise. While we are out of danger, we are out; -but when we are in, we are in. So Mrs. Timorous returned to her -house, and Christiana betook herself to her journey.[33] But when -Timorous was got home to her house, she sends for some of her -neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. -Light-mind, and Mrs. Know-nothing. So when they were come to her -house, she falls to telling of the story of Christiana, and of her -intended journey. And thus she began her tale.[34] - -TIM. Neighbours, having had little to do this morning, I went to -give Christiana a visit; and when I came at the door, I knocked, -as you know it is our custom. And she answered, If you come in -God's name, come in. So in I went, thinking all was well. But when -I came in, I found her preparing herself to depart the town, she, -and also her children. So I asked her what was her meaning by -that. And she told me, in short, that she was now of a mind to go -on pilgrimage, as did her husband. She told me also a dream that -she had, and how the King of the country where her husband was, -had sent her an inviting letter to come thither. - -Then said Mrs. Know-nothing, what! do you think she will go? - -TIM. Aye, go she will, whatever come on't; and methinks I know it -by this; for that which was my great argument to persuade her to -stay at home (to wit, the troubles she was like to meet with in -the way) is one great argument with her to put her forward on her -journey. For she told me in so many words, 'The bitter goes before -the sweet.' Yea, and forasmuch as it so doth, it makes the sweet -the sweeter. - -MRS. BAT'S-EYES. O, this blind and foolish woman! said she; will -she not take warning by her husband's afflictions? For my part, I -see, if he were here again, he would rest him content in a whole -skin, and never run so many hazards for nothing. - -MRS. INCONSIDERATE also replied, saying, Away with such fantastical -fools from the town! A good riddance, for my part, I say, of -her. Should she stay where she dwells, and retain this her mind, -who could live quietly by her? for she will either be dumpish or -unneighbourly, or talk of such matters as no wise body can abide; -wherefore, for my part, I shall never be sorry for her departure. -Let her go, and let better come in her room. It was never a good -world since these whimsical fools dwelt in it.[35] - -Then Mrs. Light-mind added as followeth--Come, put this kind of -talk away. I was yesterday at Madam Wanton's, where we were as -merry as the maids. For who do you think should be there, but I -and Mrs. Love-the-flesh, and three or four more, with Mr. Lechery, -Mrs. Filth, and some others. So there we had music, and dancing, -and what else was meet to fill up the pleasure. And, I dare say, -my lady herself is an admirably well-bred gentlewoman, and Mr. -Lechery is as pretty a fellow. - -By this time, Christiana was got on her way, and Mercy went along -with her. So as they went, her children being there also, Christiana -began to discourse. And, Mercy, said Christiana, I take this as an -unexpected favour, that thou shouldst set foot out of doors with -me, to accompany me a little in my way. - -MERCY. Then said young Mercy (for she was but young), If I thought -it would be to purpose to go with you, I would never go near the -town any more. - -CHRIST. Well, Mercy, said Christiana, cast in thy lot with me; -I well know what will be the end of our pilgrimage. My husband -is where he would not but be for all the gold in the Spanish -mines. Nor shalt thou be rejected, though thou goest but upon my -invitation.[36] The King who hath sent for me and my children is -one that delighteth in mercy. Besides, if thou wilt, I will hire -thee, and thou shalt go along with me as my servant; yet we will -have all things in common betwixt thee and me; only, go along with -me.[37] - -MERCY. But how shall I be ascertained that I also shall be -entertained? Had I this hope but from one that can tell, I would -make no stick at all, but would go, being helped by him that can -help, though the way was never so tedious.[38] - -CHRIST. Well, loving Mercy, I will tell thee what thou shalt do. -Go with me to the wicket-gate, and there I will further inquire -for thee; and if there thou shalt not meet with encouragement, I -will be content that thou shalt return to thy place. I also will -pay thee for thy kindness which thou showest to me and my children, -in thy accompanying us in our way, as thou dost. - -MERCY. Then will I go thither, and will take what shall follow; -and the Lord grant that my lot may there fall, even as the King of -Heaven shall have His heart upon me.[39] - -Christiana then was glad at her heart, not only that she had a -companion, but also that she had prevailed with this poor maid to -fall in love with her own salvation. So they went on together, and -Mercy began to weep. Then said Christiana, Wherefore weepeth my -Sister so? - -MERCY. Alas! said she, who can but lament, that shall but rightly -consider, what a state and condition my poor relations[40] are in -that yet remain in our sinful town? and that which makes my grief -the more heavy is, because they have no instructor, nor any to -tell them what is to come. - -CHRIST. Bowels becometh pilgrims; and thou dost for thy friends as -my good Christian did for me when he left me; he mourned for that -I would not heed nor regard him; but his Lord and ours did gather -up after his tears and put them into His bottle; and now both I and -thou, and these my sweet babes, are reaping the fruit and benefit -of them. I hope, Mercy, these tears of thine will not be lost; -for the truth hath said, that 'They that sow in tears shall reap -in joy' in singing. And 'he that goeth forth and weepeth, bearing -precious seed, shall doubtless come again with rejoicing, bringing -his sheaves with him' (Psa. 126:5, 6). - - -Then said Mercy-- -Let the Most Blessed be my guide, -If't be His blessed will; -Unto His gate, into His fold, -Up to His holy hill. -And let Him never suffer me -To swerve or turn aside -From His free grace, and holy ways, -Whate'er shall me betide. - -And let Him gather them of mine, -That I have left behind; -Lord, make them pray they may be Thine, -With all their heart and mind.[41] - - -Now my old friend proceeded, and said: But when Christiana came -up to the Slough of Despond, she began to be at a stand; for, said -she, this is the place in which my dear husband had like to have -been smothered with mud. She perceived, also, that notwithstanding -the command of the King to make this place for pilgrims good, yet -it was rather worse than formerly. So I asked if that were true. -Yes, said the old gentleman, too true; for that many there be -that pretend to be the King's labourers, and that say they are -for mending the King's highway, that bring dirt and dung instead -of stones, and so mar instead of mending.[42] Here Christiana, -therefore, with her boys, did make a stand; but, said Mercy, Come, -let us venture, only let us be wary. Then they looked well to the -steps, and made a shift to get staggeringly over.[43] Yet, Christiana -had like to have been in, and that not once nor twice. Now they -had no sooner got over, but they thought they heard words that -said unto them, 'Blessed is she that believed; for there shall be -a performance of those things which were told her from the Lord' -(Luke 1:45). - -Then they went on again; and said Mercy to Christiana, Had I as -good ground to hope for a loving reception at the wicket-gate as -you, I think no Slough of Despond would discourage me. Well, said -the other, you know your sore,[44] and I know mine; and, good friend, -we shall all have enough evil before we come at our journey's end. - -For can it be imagined, that the people that design to attain such -excellent glories as we do, and that are so envied that happiness -as we are; but that we shall meet with what fears and scares, with -what troubles and afflictions they can possibly assault us with, -that hate us? - -And now Mr. Sagacity left me to dream out my dream by myself. -Wherefore, methought I saw Christiana and Mercy, and the boys, go -all of them up to the gate; to which, when they were come, they -betook themselves to a short debate about how they must manage -their calling at the gate, and what should be said to Him that did -open to them. So it was concluded, since Christiana was the eldest, -that she should knock for entrance, and that she should speak to -Him that did open, for the rest. So Christiana began to knock; -and, as her poor husband did, she knocked, and knocked again. But, -instead of any that answered, they all thought that they heard -as if a dog came barking upon them; a dog, and a great one too, -and this made the women and children afraid: nor durst they, for -a while, to knock any more, for fear the mastiff should fly upon -them. Now, therefore, they were greatly tumbled up and down in -their minds, and knew not what to do: knock they durst not, for -fear of the dog; go back they durst not, for fear the Keeper of -that gate should espy them as they so went, and should be offended -with them; at last they thought of knocking again, and knocked -more vehemently than they did at the first. Then said the Keeper -of the gate, Who is there? So the dog left off to bark, and He -opened unto them.[45] Then Christiana made low obeisance, and said, -Let not our Lord be offended with his handmaidens, for that we -have knocked at His princely gate. Then said the Keeper, Whence -come ye, and what is that you would have? - -Christiana answered, We are come from whence Christian did come, -and upon the same errand as he; to wit, to be, if it shall please -You, graciously admitted by this gate into the way that leads to -the Celestial City. And I answer, my Lord, in the next place, that -I am Christiana, once the wife of Christian, that now is gotten -above.[46] - -With that the Keeper of the gate did marvel, saying, What! is she -become now a pilgrim that, but a while ago, abhorred that life -Then she bowed her head, and said, Yes, and so are these my sweet -babes also. - -Then He took her by the hand, and let her in, and said also, 'Suffer -the little children to come unto Me'; and with that He shut up the -gate. This done, He called to a trumpeter that was above, over the -gate, to entertain Christiana with shouting and sound of trumpet -for joy. So he obeyed, and sounded, and filled the air with his -melodious notes (Luke 15:7). - -Now all this while poor Mercy did stand without, trembling and -crying, for fear that she was rejected. But when Christiana had -gotten admittance for herself and her boys, then she began to make -intercession for Mercy. - -CHRIST. And she said, My Lord, I have a companion of mine that -stands yet without, that is come hither upon the same account as -myself; one that is much dejected in her mind, for that she comes, -as she thinks, without sending for; whereas I was sent to by my -husband's King to come. - -Now Mercy began to be very impatient, for each minute was as long to -her as an hour; wherefore she prevented Christiana from a fuller -interceding for her, by knocking at the gate herself. And she -knocked then so loud, that she made Christiana to start. Then said -the Keeper of the gate, Who is there? and said Christiana, It is -my friend. - -So He opened the gate and looked out, but Mercy was fallen down -without, in a swoon, for she fainted, and was afraid that no gate -would he opened to her. - -Then He took her by the hand, and said, Damsel, I bid thee arise. -O Sir, said she, I am faint; there is scarce life left in me. But -He answered, That one once said, 'When my soul fainted within -me, I remembered the Lord; and my prayer came in unto Thee, into -Thine holy temple' (Jonah 2:7). Fear not, but stand upon thy feet, -and tell Me wherefore thou art come.[47] - -MERCY. I am come for that unto which I was never invited, as my -friend Christiana was. Hers was from the King, and mine was but -from her. Wherefore I fear I presume.[48] - -KEEP. Did she desire thee to come with her to this place? - -MERCY. Yes; and, as my Lord sees, I am come. And, if there is any -grace or forgiveness of sins to spare, I beseech that I, thy poor -handmaid, may be partaker thereof. - -Then He took her again by the hand, and led her gently in, and -said, I pray for all them that believe on Me, by what means soever -they come unto Me. Then said He to those that stood by, Fetch -something, and give it Mercy to smell on, thereby to stay her -fainting. So they fetched her a bundle of myrrh; and a while after, -she was revived.[49] - -And now was Christiana and her boys, and Mercy, received of the -Lord at the head of the way, and spoke kindly unto by Him. Then -said they yet further unto Him, We are sorry for our sins, and beg -of our Lord His pardon, and further information what we must do. -I grant pardon, said He, by word and deed: by word, in the promise -of forgiveness; by deed, in the way I obtained it. Take the first -from My lips with a kiss, (Song. 1:2); and the other as it shall -be revealed.[50] (John 20:20). - -Now, I saw in my dream, that He spake many good words unto them, -whereby they were greatly gladded. He also had them up to the top -of the gate, and showed them by what deed they were saved; and -told them withal, That that sight they would have again, as they -went along in the way, to their comfort. - -So He left them a while in a summer parlour below, where they entered -into talk by themselves; and thus Christiana began: O Lord! how -glad am I that we are got in hither. - -MERCY. So you well may; but I of all have cause to leap for joy. - -CHRIST. I thought one time, as I stood at the gate (because I had -knocked, and none did answer), that all our labour had been lost, -especially when that ugly cur made such a heavy barking against -us.[51] - -MERCY. But my worse fear was after I saw that you was taken into -His favour, and that I was left behind. Now, thought I, it is -fulfilled which is written, 'Two women shall he grinding together, -the one shall be taken and the other left'[52] (Matt. 24:41). I -had much ado to forbear crying out, Undone! undone![53] - -And afraid I was to knock any more; but when I looked up to what -was written over the gate, I took courage.[54] I also thought that -I must either knock again, or die; so I knocked, but I cannot tell -how, for my spirit now struggled betwixt life and death. - -CHRIST. Can you not tell how you knocked? I am sure your knocks -were so earnest that the very sound of them made me start; I -thought I never heard such knocking in all my life; I thought you -would have come in by violent hands, or have taken the kingdom by -storm (Matt. 11:12). - -MERCY. Alas! to be in my case, who that so was could but have done -so? You saw that the door was shut upon me, and that there was a -most cruel dog thereabout. Who, I say, that was so faint-hearted -as I, that would not have knocked with all their might? But, pray, -what said my Lord to my rudeness? Was He not angry with me? - -CHRIST. When He heard your lumbering noise, He gave a wonderful -innocent smile; I believe what you did pleased Him well enough, -for He showed no sign to the contrary. But I marvel in my heart, -why He keeps such a dog; had I known that before,[55] I fear I -should not have had heart enough to have ventured myself in this -manner. But now we are in, we are in; and I am glad with all my -heart.[56] - -MERCY. I will ask, if you please, next time He comes down, why He -keeps such a filthy cur in His yard; I hope He will not take it -amiss, - -Aye, do, said the children, and persuade Him to hang him; for we -are afraid he will bite us when we go hence. - -So at last He came down to them again, and Mercy fell to the ground -on her face before Him, and worshipped, and said, Let my Lord -accept of the sacrifice of praise which I now offer unto Him with -the calves of my lips. - -So He said unto her, 'Peace be to thee, stand up.' But she continued -upon her face, and said, 'Righteous art Thou, O Lord, when I plead -with Thee: yet let me talk with Thee of Thy judgments' (Jer. 12:1). -Wherefore dost Thou keep so cruel a dog in Thy yard, at the sight -of which, such women and children as we, are ready to fly from -Thy gate for fear? - -He answered and said, That dog has another owner, he also is kept -close in another man's ground, only My pilgrims hear his barking; -he belongs to the castle which you see there at a distance, but can -come up to the walls of this place. He has frighted many an honest -pilgrim from worse to better, by the great voice of his roaring. -Indeed, he that owneth him doth not keep him of any goodwill to Me -or Mine, but with intent to keep the pilgrims from coming to Me, -and that they may be afraid to knock at this gate for entrance. -Sometimes also he has broken out, and has worried some that I -loved; but I take all at present patiently. I also give My pilgrims -timely help, so they are not delivered up to his power, to do to -them what his doggish nature would prompt him to. But what! my -purchased one, I trow, hadst thou known never so much beforehand, -thou wouldst not have been afraid of a dog. - -The beggars that go from door to door will, rather than they will -lose a supposed alms, run the hazard of the bawling, barking, and -biting, too, of a dog; and shall a dog--a dog in another man's -yard, a dog whose barking I turn to the profit of pilgrims--keep -any from coming to Me? I deliver them from the lions, their darling -from the power of the dog.[57] - -MERCY. Then said Mercy, I confess my ignorance; I spake what I -understood not; I acknowledge that Thou dost all things well. - -CHRIST. Then Christiana began to talk of their journey, and to -inquire after the way. So He fed them, and washed their feet, and -set them in the way of His steps, according as He had dealt with -her husband before. So I saw in my dream, that they walked on in -their way, and had the weather very comfortable to them. - - -Then Christiana began to sing, saying-- -Blessed be the day that I began -A pilgrim for to be; -And blessed also be that man -That thereto moved me. -'Tis true, 'twas long ere I began -To seek to live forever: -But now I run fast as I can; -'Tis better late then never. - -Our tears to joy, our fears to faith, -Are turned, as we see, -That our beginning, as one saith, -Shows what our end will be. - - -Now there was, on the other side of the wall that fenced in the -way up which Christiana and her companions were to go, a garden, -and that garden belonged to him whose was that barking dog of whom -mention was made before. And some of the fruit-trees that grew in -that garden shot their branches over the wall; and being mellow, -they that found them did gather them up, and oft eat of them to -their hurt. So Christiana's boys, as boys are apt to do, being -pleased with the trees, and with the fruit that did hang thereon, -did plash[58] them, and began to eat. Their mother did also chide -them for so doing, but still the boys went on.[59] - -Well, said she, my sons, you transgress, for that fruit is none -of ours; but she did not know that they did belong to the enemy; -I will warrant you, if she had, she would have been ready to die -for fear. But that passed, and they went on their way. Now, by -that they were gone about two bow-shots from the place that let -them into the way, they espied two very ill-favoured ones coming -down apace to meet them.[60] With that, Christiana and Mercy, her -friend, covered themselves with their veils, and so kept on their -journey; the children also went on before; so that at last they -met together. Then they that came down to meet them, came just up -to the women, as if they would embrace them; but Christiana said, -Stand back, or go peaceably by, as you should. Yet these two, as -men that are deaf, regarded not Christiana's words, but began to -lay hands upon them. At that Christiana, waxing very wroth, spurned -at them with her feet. Mercy also, as well as she could, did what -she could to shift them. Christiana again said to them, Stand back, -and begone; for we have no money to lose, being pilgrims, as you -see, and such, too, as live upon the charity of our friends. - -ILL-FAVOURED. Then said one of the two of the men, We make no -assault upon you for money, but are come out to tell you, that if -you will but grant one small request, which we shall ask, we will -make women of you forever. - -CHRIST. Now Christiana, imagining what they should mean, made -answer again, We will neither bear, nor regard, nor yield to what -you shall ask. We are in haste, cannot stay; our business is a -business of life and death. So, again, she and her companions made -a fresh essay to go past them; but they letted them in their way. - -ILL-FAV. And they said, We intend no hurt to your lives; it is -another thing we would have. - -CHRIST. Ah, quoth Christiana, you would have us body and soul, for -I know it is for that you are come; but we will die rather upon -the spot, than suffer ourselves to be brought into such snares as -shall hazard our well-being hereafter. And with that they both -shrieked out, and cried, Murder! murder! and so put themselves under -those laws that are provided for the protection of women (Deut. -22:23-27). But the men still made their approach upon them, with -design to prevail against them. They, therefore, cried out again.[61] - -Now, they being, as I said, not far from the gate in at which -they came, their voice was heard from where they were, thither; -wherefore some of the house came out, and knowing that it was -Christiana's tongue, they made haste to her relief. But by that -they were got within sight of them, the women were in a very great -scuffle, the children also stood crying by. Then did he that came -in for their relief call out to the ruffians, saying, What is that -thing that you do? Would you make my Lord's people to transgress? -He also attempted to take them, but they did make their escape -over the wall, into the garden of the man to whom the great dog -belonged; so the dog became their protector. This Reliever then came -up to the women, and asked them how they did. So they answered, -We thank thy Prince, pretty well; only we have been somewhat -affrighted; we thank thee also, for that thou camest in to our -help, for otherwise we had been overcome. - -RELIEVER. So after a few more words, this Reliever said as -followeth: I marveled much when you were entertained at the gate -above, being, [as] ye knew, that ye were but weak women, that you -petitioned not the Lord there for a conductor; then might you have -avoided these troubles and dangers, for He would have granted you -one.[62] - -CHRIST. Alas! said Christiana, we were so with our present blessing, -that dangers to come were forgotten by us; besides, who could have -thought, that so near the King's palace, there should have lurked -such naughty ones? Indeed, it had been well for us, had we asked -our Lord for one; but, since our Lord knew it would be for our -profit, I wonder He sent not one along with us![63] - -REL. It is not always necessary to grant things not asked for, lest, -by so doing, they become of little esteem; but when the want of a -thing is felt, it then comes under, in the eyes of him that feels -it, that estimate that properly is its due, and so, consequently, -will be thereafter used. Had my Lord granted you a conductor, you -would not neither so have bewailed that oversight of yours, in -not asking for one, as now you have occasion to do. So all things -work for good, and tend to make you more wary. - -CHRIST. Shall we go back again to my Lord, and confess our folly, -and ask one? - -REL. Your confession of your folly I will present Him with. To go -back again you need not; for in all places where you shall come, -you will find no want at all; for in every of my Lord's lodgings, -which He has prepared for the reception of His pilgrims, there is -sufficient to furnish them against all attempts whatsoever. But, -as I said, 'He will be inquired of by them, to do it for them' -(Ezek. 36:37). And it is a poor thing that is not worth asking -for. When he had thus said, he went back to his place, and the -Pilgrims went on their way. - -MERCY. Then said Mercy, What a sudden blank is here! I made -account we had now been past all danger, and that we should never -see sorrow more.[64] - -CHRIST. Thy innocency, my sister, said Christiana to Mercy, may -excuse thee much; but as for me, my fault is so much the greater, -for that I saw this dancer before I came out of the doors, and yet -did not provide for it where provision might have been had. I am -therefore much to be blamed.[65] - -MERCY. Then said Mercy, How knew you this before you came from -home? Pray open to me this riddle. - -CHRIST. Why, I will tell you. Before I set foot out of doors, one -night, as I lay in my bed, I had a dream about this; for, methought I -saw two men, as like these as ever the world they could look, stand -at my bed's feet, plotting how they might prevent my salvation. I -will tell you their very words. They said (it was when I was in my -troubles), What shall we do with this woman? for she cries out, -waking and sleeping, for forgiveness. If she be suffered to go on -as she begins, we shall lose her, as we have lost her husband. -This, you know, might have made me take heed, and have provided -when provision might have been had. - -MERCY. Well, said Mercy, as by this neglect we have an occasion -ministered unto us, to behold our own imperfections; so our Lord -has taken occasion thereby, to make manifest the riches of His -grace; for He, as we see, has followed us with unasked kindness, -and has delivered us from their hands that were stronger than we, -of His mere good pleasure.[66] - -Thus, now when they had talked away a little more time, they drew -nigh to a house which stood in the way, which house was built for -the relief of pilgrims; as you will find more fully related in the -First Part of these Records of the Pilgrim's Progress. So they drew -on towards the house (the House of the Interpreter), and when they -came to the door, they heard a great talk in the house. They then -gave ear, and heard, as they thought, Christiana mentioned by name. -For you must know that there went along, even before her, a talk -of her and her children's going on pilgrimage. And this thing was -the more pleasing to them, because they had heard that she was -Christian's wife, that woman who was sometime ago so unwilling to -hear of going on pilgrimage. Thus, therefore, they stood still, -and heard the good people within commending her, who, they little -thought, stood at the door. At last Christiana knocked, as she had -done at the gate before. Now, when she had knocked, there came to -the door a young damsel, named Innocent, and opened the door and -looked, and behold two women were there. - -DAMSEL. Then said the damsel to them, With whom would you speak -in this place? - -CHRIST. Christiana answered, We understand that this is a privileged -place for those that are become pilgrims, and we now at this door -are such; wherefore we pray that we may be partakers of that for -which we at this time are come; for the day, as thou seest, is -very far spent, and we are loath tonight to go any further. - -DAMSEL. Pray, what may I call your name, that I may tell it to my -Lord within? - -CHRIST. My name is Christiana; I was the wife of that pilgrim, that -some years ago did travel this way, and these be his four children. -This maiden also is my companion, and is going on pilgrimage too. - -INNOCENT. Then ran Innocent in (for that was her name) and said to -those within, Can you think who is at the door? There is Christiana -and her children, and her companion, all waiting for entertainment -here. Then they leaped for joy, and went and told their Master. -So He came to the door, and looking upon her, He said, Art thou -that Christiana whom Christian, the good man, left behind him, -when he betook himself to a pilgrim's life? - -CHRIST. I am that woman that was so hard-hearted, as to slight -my husband's troubles, and that left him to go on in his journey -alone, and these are his four children; but now I also am come, -for I am convinced that no way is right but this. - -INTER. Then is fulfilled that which also is written of the man that -said to his son, 'Go, work today in my vineyard. He answered and -said, I will not: but afterward he repented and went' (Matt. 21:29). - -CHRIST. Then said Christiana, So be it, Amen. God make it a true -saying upon me, and grant that I may be found at the last of Him -in peace, without spot, and blameless! - -INTER. But why standest thou thus at the door? Come in, thou -daughter of Abraham. We were talking of thee but now, for tidings -have come to us before, how thou art become a pilgrim. Come, -children, come in; come, maiden, come in. So He had them all into -the house.[67] - -So, when they were within, they were bidden sit down and rest them; -the which when they had done, those that attended upon the Pilgrims -in the house, came into the room to see them. And one smiled, and -another smiled, and they all smiled, for joy that Christiana was -become a pilgrim. They also looked upon the boys. They stroked -them over the faces with the hand, in token of their kind reception -of them. They also carried it lovingly to Mercy, and bid them all -welcome into their Master's house.[68] - -After a while, because supper was not ready, the Interpreter took -them into his significant rooms, and showed them what Christian, -Christiana's husband, had seen some time before. Here, therefore, -they saw the man in the cage, the man and his dream, the man that -cut his way through his enemies, and the picture of the biggest of -them all, together with the rest of those things that were then so -profitable to Christian. - -This done, and after these things had been somewhat digested by -Christiana and her company, the Interpreter takes them apart again, -and has them first into a room where was a man that could look no -way but downwards, with a muck-rake in his hand. There stood also -one over His head with a celestial crown in His hand, and proffered -him that crown for his muck-rake; but the man did neither look -up, nor regard, but raked to himself the straws, the small sticks, -and dust of the floor.[69] - -Then said Christiana, I persuade myself that I know somewhat the -meaning of this; for this is a figure of a man of this world, is -it not, good Sir? - -INTER. Thou hast said the right, said He, and his muck-rake doth -show his carnal mind. And whereas thou seest him rather give heed -to rake up straws and sticks, and the dust of the floor, than to -what He says that calls to him from above with the celestial crown -in His hand, it is to show that Heaven is but as a fable to some, -and that things here are counted the only things substantial. Now, -whereas, it was also showed thee, that the man could look no way -but downwards, it is to let thee know that earthly things, when -they are with power upon men's minds, quite carry their hearts -away from God.[70] - -CHRIST. Then said Christiana, O deliver me from this muck-rake![71] - -INTER. That prayer, Said the Interpreter, has lain by till it is -almost rusty. 'Give me not riches,' is scarce the prayer of one -of ten thousand (Prov. 30:8). Straws, and sticks, and dust, with -most, are the great things now looked after.[72] With that Mercy -and Christiana wept, and said, It is, alas! too true.[73] - -When the Interpreter had shown them this, He has them into the very -best room in the house; a very brave room it was. So He bid them -look round about, and see if they could find anything profitable -there. Then they looked round and round; for there was nothing -there to be seen but a very great spider on the wall: and that -they overlooked. - -MERCY. Then said Mercy, Sir, I see nothing; but Christiana held -her peace. - -INTER. But, said the Interpreter, look again, and she therefore -looked again, and said, Here is not anything but an ugly spider, -who hangs by her hands upon the wall. Then said He, Is there but -one spider in all this spacious room? Then the water stood in -Christiana's eyes, for she was a woman quick of apprehension; and -she said, Yea, Lord, there is here more than one. Yea, and spiders -whose venom is far more destructive than that which is in her. The -Interpreter then looked pleasantly upon her, and said, Thou hast -said the truth. This made Mercy blush, and the boys to cover their -faces, for they all began now to understand the riddle.[74] - -Then said the Interpreter again, 'The spider taketh hold with their -hands (as you see), and is in kings' palaces' (Prov. 30:28). And -wherefore is this recorded, but to show you, that how full of the -venom of sin soever you be, yet you may, by the hand of faith, lay -hold of, and dwell in the best room that belongs to the King's -house above![75] - -CHRIST. I thought, said Christiana, of something of this; but -I could not imagine it all. I thought that we were like spiders, -and that we looked like ugly creatures, in what fine room soever -we were; but that by this spider, this venomous and ill-favoured -creature, we were to learn how to act faith, that came not into -my mind. And yet she has taken hold with her hands, as I see, and -dwells in the best room in the house. God has made nothing in vain. - -Then they seemed all to be glad; but the water stood in their -eyes; yet they looked one upon another, and also bowed before the -Interpreter. - -He had them then into another room, where was a hen and chickens, -and bid them observe a while. So one of the chickens went to the -trough to drink, and every time she drank, she lift up her head, -and her eyes towards Heaven. See, said He, what this little chick -doth, and learn of her to acknowledge whence your mercies come, -by receiving them with looking up. Yet again, said He, observe -and look; so they gave heed, and perceived that the hen did walk -in a fourfold method towards her chickens. 1. She had a common -call, and that she hath all day long. 2. She had a special call, -and that she had but sometimes. 3. She had a brooding note. And -4. She had an outcry (Matt. 23:37). - -Now, said He, compare this hen to your King, and these chickens -to His obedient ones.[76] For, answerable to her, Himself has His -methods, which He walketh in towards His people; by His common call, -He gives nothing; by His special call, He always has something to -give; He has also a brooding voice, for them that are under His -wing; and He has an outcry, to give the alarm when He seeth the -enemy come.[77] I chose, My darlings, to lead you into the room -where such things are, because you are women, and they are easy -for you.[78] - -CHRIST. And Sir, said Christiana, pray let us see some more. So -He had them into the slaughter-house, where was a butcher killing -of a sheep; and behold the sheep was quiet, and took her death -patiently. Then said the Interpreter, You must learn of this sheep -to suffer, and to put up wrongs without murmurings and complaints. -Behold how quietly she taketh her death, and without objecting, -she suffereth her skin to be pulled over her ears. Your King doth -call you His sheep. - -After this He led them into His garden, where was great variety of -flowers; and he said, Do you see all these? So Christiana Said, Yes. -Then said He again, Behold the flowers are diverse in stature, in -quality, and colour, and smell, and virtue; and some are better than -some; also where the gardener hath set them, there they stand, and -quarrel not with one another.[79] - -Again, He had them into His field, which He had sowed with wheat -and corn; but when they beheld, the tops of all were cut off, only -the straw remained; He said again, This ground was dunged, and -ploughed, and sowed; but what shall we do with the crop? Then -said Christiana, Burn some, and make muck of the rest. Then Said -the Interpreter again, Fruit, you see, is that thing you look -for,[80] and for want of that you condemn it to the fire, and to -be trodden under foot of men: beware that in this you condemn not -yourselves.[81] - -Then, as they were coming in from abroad, they espied a little -robin with a great spider in his mouth; so the Interpreter said, -Look here. So they looked, and Mercy wondered; but Christiana -said, What a disparagement is it to such a little pretty bird as -the robin-redbreast is, he being also a bird above many, that loveth -to maintain a kind of socialbleness with man; I had thought they -had lived upon crumbs of bread, or upon other such harmless matter; -I like him worse than I did. - -The Interpreter then replied, This robin is an emblem, very apt -to set forth some professors by; for to sight, they are, as this -robin, pretty of note, colour, and carriage. They seem also to -have a very great love for professors that are sincere; and above -all other, to desire to sociate with them, and to be in their -company, as if they could live upon the good man's crumbs. They -pretend also, that therefore it is that they frequent the house -of the godly, and the appointments of the Lord; but, when they are -by themselves, as the robin, they can catch and gobble up spiders, -they can change their diet, drink iniquity, and swallow down -sin like water.[82] So, when they were come again into the house, -because supper as yet was not ready, Christiana again desired that -the Interpreter would either show or tell of some other things that -are profitable. Then the Interpreter began, and said, The fatter -the sow is, the more she desires the mire; the fatter the ox is, -the more gamesomely he goes to the slaughter; and the more healthy -the lusty man is, the more prone he is unto evil. - -There is a desire in women to go neat and fine, and it is a comely -thing to be adorned with that that in God's sight is of great price. -It is easier watching a night or two, than to sit up a whole year -together. So it is easier for one to begin to profess well, than -to hold out as he should to the end. - -Every shipmaster, when in a storm, will willingly cast that overboard -that is of the smallest value in the vessel; but who will throw -the best out first? None but he that feareth not God. One leak -will sink a ship; and one sin will destroy a sinner. He that -forgets his friend, is ungrateful unto him; but he that forgets -his Saviour, is unmerciful to himself. - -He that lives in sin, and looks for happiness hereafter, is like -him that soweth cockle, and thinks to fill his barn with wheat or -barley. If a man would live well, let him fetch his last day to -him, and make it always his company keeper. - -Whispering, and change of thoughts, prove that sin is in the world. -If the world, which God sets light by, is counted a thing of that -worth with men; what is Heaven, which God commendeth? - -If the life that is attended with so many troubles, is so loath to -be let go by us, what is the life above? - -Everybody will cry up the goodness of men; but who is there that -is, as he should, affected with the goodness of God? - -We seldom sit down to meat, but we eat and leave; so there is in -Jesus Christ more merit and righteousness than the whole world has -need of.[83] - -When the Interpreter had done, He takes them out into His garden -again, and had them to a tree, whose inside was all rotten and gone, -and yet it grew and had leaves. Then said Mercy, What means this? -This tree, said He, whose outside is fair, and whose inside -is rotten, it is to which many may be compared, that are in the -garden of God; who with their mouths speak high in behalf of God, -but indeed will do nothing for Him; whose leaves are fair, but -their heart good for nothing but to be tinder for the devil's -tinder box.[84] Now supper was ready, the table spread, and all -things set on the board; so they sat down and did eat, when one -had given thanks. And the Interpreter did usually entertain those -that lodged with Him, with music at meals; so the minstrels played. -There was also one that did sing, and a very fine voice he had. -His song was this: - - -The Lord is only my support, -And he that doth me feed; -How can I then want anything -Whereof I stand in need? - - -When the song and music was ended,[85] the Interpreter asked -Christiana what it was that at first did move her to betake herself -to a Pilgrim's life. Christiana answered, First, the loss of my -husband came into my mind, at which I was heartily grieved; but -all that was but natural affection. Then, after that, came the -troubles and pilgrimage of my husband into my mind, and also how -like a churl I had carried it to him as to that. So guilt took -hold of my mind, and would have drawn me into the pond; but that -opportunely I had a dream of the well-being of my husband, and a -letter sent me by the King of that country where my husband dwells, -to come to Him. The dream and the letter together so wrought upon -my mind, that they forced me to this way. - -INTER. But met you with no opposition before you set out of doors? - -CHRIST. Yes, a neighbour of mine, one Mrs. Timorous (she was akin -to him that would have persuaded my husband to go back, for fear -of the lions). She all to befooled me for, as she called it, my -intended desperate adventure; she also urged what she could to -dishearten me to it; the hardship and troubles that my husband met -with in the way, but all this I got over pretty well.[86] But a -dream that I had of two ill-looked ones, that I thought did plot -how to make me miscarry in my journey, that hath troubled me much; -yea, it still runs in my mind, and makes me afraid of everyone -that I meet, lest they should meet me to do me a mischief, and to -turn me out of the way. Yea, I may tell my Lord, though I would -not have everybody know it, that between this and the gate by -which we got into the way, we were both so sorely assaulted that -we were made to cry out, Murder! and the two them made this assault -upon us were like the two that I saw in my dream. - -Then said the Interpreter, thy beginning is good, thy latter end -shall greatly increase. So He addressed Himself to Mercy, and said -unto her, And what moved thee to come hither, sweet heart? - -Then Mercy blushed and trembled, and for a while continued silent. - -INTER. Then, said He, be not afraid, only believe, and speak thy -mind. - -MERCY. So she began, and said, Truly, Sir, my want of experience -is that which makes me covet to be in silence, and that also -that fills me with fears of coming short at last. I cannot tell of -visions and dreams as my friend Christiana can; nor know I what -it is to mourn for my refusing of the counsel of those that were -good relations.[87] - -INTER. What was it then, dear heart, that hath prevailed with thee -to do as thou hast done? - -MERCY. Why, when our friend here was packing up to be gone from -our town, I and another went accidentally to see her; so we knocked -at the door and went in. When we were within, and seeing what she -was doing, we asked what was her meaning. She said, she was sent -for to go to her husband; and then she up and told us how she had -seen him in a dream, dwelling in a curious place, among immortals, -wearing a crown, playing upon a harp, eating and drinking at -his Prince's table, and singing praises to Him for bringing him -thither, &c. Now, methought, while she was telling these things -unto us, my heart burned within me; and I said in my heart, If -this be true, I will leave my father and my mother, and the land -of my nativity, and will, if I may, go along with Christiana. So -I asked her further of the truth of these things, and if she would -let me go with her; for I saw now that there was no dwelling, but -with the danger of ruin, any longer in our town. But yet I came -away with a heavy heart, not for that I was unwilling to come -away, but for that so many of my relations were left behind. And -I am come, with all the desire of my heart, and will go, if I may, -with Christiana, unto her husband, and his King.[88] - -INTER. Thy setting out is good, for thou hast given credit to the -truth.[89] Thou art a Ruth, who did, for the love she bare to Naomi, -and to the Lord her God, leave father and mother, and the land of -her nativity, to come out, and go with a people that she knew not -heretofore. 'The Lord recompense thy work, and a full reward be -given thee of the Lord God of Israel, under whose wings thou art -come to trust' (Ruth 2:12). - -Now supper was ended, and preparation was made for bed; the women -were laid singly alone, and the boys by themselves. Now when Mercy -was in bed, she could not sleep for joy, for that now her doubts -of missing at last, were removed further from her than ever they -were before. So she lay blessing and praising God, who had had -such favour for her. - -In the morning they rose with the sun, and prepared themselves for -their departure; but the Interpreter would have them tarry awhile, -for, said He, you must orderly go from hence. Then, said He to the -damsel that first opened unto them, Take them and have them into -the garden to the bath, and there wash them, and make them clean -from the soil which they have gathered by travelling. Then Innocent -the damsel took them, and had them into the garden, and brought -them to the bath; so she told them that there they must wash and -be clean, for so her Master would have the women to do that called -at His house, as they were going on pilgrimage. They then went in -and washed, yea, they and the boys and all; and they came out of -that bath, not only sweet and clean, but also much enlivened and -strengthened in their joints.[90] So when they came in, they looked -fairer a deal than when they went out to the washing.[91] - -When they were returned out of the garden from the bath, the -Interpreter took them, and looked upon them, and said unto them, -Fair as the moon. Then he called for the seal, wherewith they used -to be sealed that were washed in His bath. So the seal was brought, -and He set His mark upon them, that they might be known in the -places whither they were yet to go. Now the seal was the contents -and sum of the passover which the children of Israel did eat when -they came out from the land of Egypt, and the mark was set between -their eyes.[92] This seal greatly added to their beauty, for it -was an ornament to their faces. It also added to their gravity, and -made their countenances more like them of angels[93] (Exo. 13:8-10). - -Then said the Interpreter again to the damsel that waited upon -these women, Go into the vestry and fetch out garments for these -people; so she went and fetched out white raiment, and laid down -before Him; so He commanded them to put it on. 'It was fine linen, -white and clean.' When the women were thus adorned, they seemed -to be a terror one to the other; for that they could not see that -glory each one on herself, which they could see in each other. Now, -therefore, they began to esteem each other better than themselves. -'For you are fairer than I am,' said one; and 'you are more comely -than I am,' said another.[94] The children also stood amazed to -see into what fashion they were brought.[95] - -The Interpreter then called for a man-servant of His, one Great-heart, -and bid him take sword, and helmet, and shield; and take these My -daughters, said He, and conduct them to the house called Beautiful, -at which place they will rest next.[96] So he took his weapons -and went before them; and the Interpreter said, God speed. Those -also that belonged to the family, sent them away with many a good -wish. So they went on their way and sang-- - - -This place has been our second stage; -Here we have heard and seen -Those good things that, from age to age, -To others hid have been. - -The dunghill-racer, spider, hen, -The chicken, too, to me -Hath taught a lesson; let me then -Conformed to it be. - -The butcher, garden, and the field, -The robin and his bait, -Also the rotten tree doth yield -Me argument of weight; - -To move me for to watch and pray, -To strive to be sincere; -To take my cross up day by day, -And serve the Lord with fear. - - -Now I saw in my dream, that they went on, and Great-heart went -before them: so they went and came to the place where Christian's -burden fell off his back, and tumbled into a sepulchre. Here then -they made a pause; and here also they blessed God. Now, said -Christiana, it comes to my mind, what was said to us at the gate, -to wit, that we should have pardon by word and deed; by word, that -is, by the promise; by deed, to wit, in the way it was obtained. -What the promise is, of that I know something; but what it is -to have pardon by deed, or in the way that it was obtained, Mr. -Great-heart, I suppose you know; wherefore, if you please, let us -hear you discourse thereof. - -GREAT-HEART. Pardon by the deed done, is pardon obtained by someone, -for another that hath need thereof: not by the person pardoned, -but in the way, saith another, in which I have obtained it. So -then, to speak to the question more [at] large, the pardon that you -and Mercy, and these boys have attained, was obtained by another, -to wit, by Him that let you in at the gate; and He hath obtained -it in this double way. He has performed righteousness to cover -you, and spilt blood to wash you in.[97] - -CHRIST. But if He parts with His righteousness to us, what will -He have for Himself? - -GREAT-HEART. He has more righteousness than you have need of, or -than He needeth Himself. - -CHRIST. Pray make that appear. - -GREAT-HEART. With all my heart; but first I must premise, that He -of whom we are now about to speak is one that has not His fellow. -He has two natures in one Person, plain to be distinguished, -impossible to be divided. Unto each of these natures a righteousness -belongeth, and each righteousness is essential to that nature; -so that one may as easily cause the nature to be extinct, as to -separate its justice or righteousness from it. Of these righteousnesses, -therefore, we are not made partakers, so as that they, or any of -them, should be put upon us, that we might be made just, and live -thereby. Besides these, there is a righteousness which this Person -has, as these two natures are joined in one: and this is not the -righteousness of the Godhead, as distinguished from the manhood; -nor the righteousness of the manhood, as distinguished from -the Godhead; but a righteousness which standeth in the union of -both natures, and may properly be called, the righteousness that -is essential to His being prepared of God to the capacity of the -mediatory office, which He was to be intrusted with. If He parts with -His first righteousness, He parts with His Godhead; if He parts -with His second righteousness, He parts with the purity of His -manhood; if He parts with this third, He parts with that perfection -that capacitates Him to the office of mediation. He has, therefore, -another righteousness, which standeth in performance, or obedience, -to a revealed will; and that is it that He puts upon sinners, and -that by which their sins are covered. Wherefore He saith, 'As by -one man's disobedience, many were made sinners; so by the obedience -of one, shall many be made righteous'[98] (Rom. 5:19). - -CHRIST. But are the other righteousnesses of no use to us? - -GREAT-HEART. Yes; for though they are essential to His natures and -office and so cannot be communicated unto another, yet it is by -virtue of them, that the righteousness that justifies, is, for -that purpose, efficacious. The righteousness of His Godhead gives -virtue to His obedience; the righteousness of His manhood giveth -capability to His obedience to justify; and the righteousness that -standeth in the union of these two natures to His office, giveth -authority to that righteousness to do the work for which it is -ordained. - -So then, here is a righteousness that Christ, as God, has no need of, -for He is God without it; here is a righteousness that Christ, as -man, has no need of to make Him so, for He is perfect man without -it; again, here is a righteousness that Christ, as God-man, has -no need of, for He is perfectly so without it. Here, then, is -a righteousness that Christ, as God, as man, as God-man, has no -need of, with reference to Himself, and therefore He can spare -it; a justifying righteousness, that He for Himself wanteth not, -and therefore He giveth it away; hence it is called 'the gift of -righteousness' (Rom. 5:17). This righteousness, since Christ Jesus -the Lord has made Himself under the law, must be given away; for -the law doth not only bind him that is under it 'to do justly,' -but to use charity. Wherefore he must, he ought, by the law, if -he hath two coats, to give one to him that hath none. Now, our -Lord, indeed, hath two coats, one for Himself, and one to spare; -wherefore He freely bestows one upon those that have none. And -thus, Christiana, and Mercy, and the rest of you that are here, -doth your pardon come by deed, or by the work of another man. -Your Lord Christ is He that has worked, and has given away what -he wrought for, to the next poor beggar He meets.[99] - -But, again, in order to pardon by deed, there must something be -paid to God as a price, as well as something prepared to cover us -withal. Sin has delivered us up to the just curse of a righteous law; -now, from this curse we must be justified by way of redemption, a -price being paid for the harms we have done (Rom. 4:24); and this -is by the blood of your Lord, who came and stood in your place and -stead, and died your death for your transgressions (Gal. 3:13). -Thus has He ransomed you from your transgressions by blood, and -covered your polluted and deformed souls with righteousness. For -the sake of which, God passeth by you, and will not hurt you, when -He comes to judge the world. - -CHRIST. This is brave. Now, I see there was something to be learned -by our being pardoned by word and deed. Good Mercy, let us labour -to keep this in mind; and my children, do you remember it also. -But, Sir, was not this it that made my good Christian's burden -fall from off his shoulder, and that made him give three leaps -for joy?[100] - -GREAT-HEART. Yes, it was the belief of this, that cut those -strings, that could not be cut by other means; and it was to give -him a proof of the virtue of this, that he was suffered to carry -his burden to the Cross. - -CHRIST. I thought so; for though my heart was lightful and joyous -before, yet it is ten times more lightsome and joyous now. And I -am persuaded by what I have felt, though I have felt but little as -yet, that if the most burdened man in the world was here, and did -see and believe as I now do, it would make his heart the more merry -and blithe.[101] - -GREAT-HEART. There is not only comfort, and the ease of a burden -brought to us, by the sight and consideration of these, but an -endeared affection begot in us by it; for who can, if he doth but -once think that pardon comes not only by promise, but thus, but be -affected with the way and means of his redemption, and so, with -the Man that hath wrought it for him? - -CHRIST. True; methinks it makes my heart bleed to think that He -should bleed for me. O Thou loving One! O Thou blessed One! Thou -deservest to have me; Thou hast bought me; Thou deservest to have -me all; Thou hast paid for me ten thousand times more than I am -worth! No marvel that this made the water stand in my husband's -eyes, and that it made him trudge so nimbly on; I am persuaded he -wished me with him; but, vile wretch that I was, I let him come -all alone. O Mercy, that thy father and mother were here; yea, -and Mrs. Timorous also; nay, I wish now with all my heart, that -here was Madam Wanton too. Surely, surely their hearts would be -affected; nor could the fear of the one, nor the powerful lusts -of the other, prevail with them to go home again, and to refuse -to become good pilgrims.[102] - -GREAT-HEART. You speak now in the warmth of your affections. Will -it, think you, be always thus with you? Besides, this is not -communicated to everyone that did see your Jesus bleed. There -were that stood by, and that saw the blood run from His heart to -the ground, and yet were so far off this, that, instead of lamenting, -they laughed at Him; and, instead of becoming His disciples, -did harden their hearts against Him. So that all that you have, -my daughters, you have by a peculiar impression made by a Divine -contemplating upon what I have spoken to you. Remember that it -was told you, that the hen, by her common call, gives no meat to -her chickens. This you have, therefore, by a special grace.[103] - -Now, I saw still in my dream, that they went on until they were -come to the place that Simple, and Sloth, and Presumption,[104] lay -and slept in, when Christian went by on pilgrimage; and, behold, -they were hanged up in irons a little way off on the other side.[105] - -MERCY. Then said Mercy to him that was their guide and conductor, -What are those three men? and for what are they hanged there? - -GREAT-HEART. These three men were men of very bad qualities. They -had no mind to be pilgrims themselves, and whosoever they could -they hindered. They were for sloth and folly themselves, and whoever -they could persuade with, they made so too; and, withal, taught -them to presume that they should do well at last. They were asleep -when Christian went by; and now you go by, they are hanged.[106] - -MERCY. But could they persuade any to be of their opinion? - -GREAT-HEART. Yes; they turned several out of the way. There was -Slow-pace that they persuaded to do as they. They also prevailed -with one Short-wind, with one No-heart, with one Linger-after-lust, -and with one Sleepy-head, and with a young woman, her name was -Dull, to turn out of the way, and become as they. Besides, they -brought up an ill report of your Lord, persuading others that He -was a taskmaster. They also brought up an evil report of the good -land, saying it was not half so good as some pretend it was. They -also began to vilify His servants, and to count the very best of -them meddlesome, troublesome, busybodies. Further, they could call -the bread of God husks; the comforts of His children, fancies; -the travel and labour of pilgrims, things to no purpose.[107] - -CHRIST. Nay, said Christiana, if they were such, they shall never -be bewailed by me. They have but what they deserve; and I think it -is well that they hang so near the highway, that others may see -and take warning. But had it not been well if their crimes had -been engraven on some plate of iron or brass, and left here, even -where they did their mischiefs, for a caution to other bad men? - -GREAT-HEART. So it is, as you well may perceive, if you will go a -little to the wall. - -MERCY. No, no; let them hang, and their names rot, and their crimes -live forever against them. I think it a high favour that they were -hanged before we came hither; who knows else what they might have -done to such poor women as we are? Then she turned it into a song, -saying-- - - -Now then, you three, hang there, and be a sign -To all that shall against the truth combine. -And let him that comes after fear this end, -If unto pilgrims he is not a friend. -And thou, my soul, of all such men beware, -That unto holiness opposers are. - - -Thus they went on, till they came at the foot of the Hill -Difficulty,[108] where, again, their good friend, Mr. Great-heart, -took an occasion to tell them of what happened there when Christian -himself went by. So he had them first to the spring. Lo, said -he, this is the spring that Christian drank of, before he went up -this hill; and then it was clear and good, but now it is dirty with -the feet of some that are not desirous that pilgrims here should -quench their thirst (Ezek. 34:18). Thereat Mercy said, And why so -envious, trow? But, said their guide, it will do, if taken up, and -put into a vessel that is sweet and good; for then the dirt will -sink to the bottom, and the water come out by itself more clear.[109] -Thus, therefore, Christiana and her companions were compelled to -do. They took it up, and put it into an earthen pot, and so let -it stand till the dirt was gone to the bottom, and then they drank -thereof.[110] Next, he showed them the two by-ways that were at the -foot of the hill, where Formality and Hypocrisy lost themselves. -And, said he, these are dangerous paths. Two were here cast away -when Christian came by. And although, as you see, these ways are -since stopped up with chains, posts, and a ditch, yet there are -that will choose to adventure here, rather than take the pains to -go up this hill.[111] - -CHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is a -wonder that they can get into those ways without danger of breaking -their necks. - -GREAT-HEART. They will venture. Yea, if at any time any of the -King's servants do happen to see them, and do call unto them, and -tell them that they are in the wrong ways, and do bid them beware -the danger, then they will railingly return them answer, and say, -'As for the word that thou hast spoken unto us in the name of -the Lord, we will not hearken unto thee; but we will certainly -do whatsoever thing goeth forth out of our own mouth,' &c. (Jer. -44:16, 17). Nay, if you look a little further, you shall see that -these ways are made cautionary enough, not only by these posts, -and ditch, and chain; but also by being hedged up, yet they will -choose to go there.[112] - -CHRIST. They are idle; they love not to take pains; uphill way is -unpleasant to them. So it is fulfilled unto them as it is written, -'The way of the slothful man is as an hedge of thorns' (Prov. -15:19). Yea, they will rather choose to walk upon a snare, than -to go up this hill, and the rest of this way to the city. - -Then they set forward, and began to go up the hill, and up the -hill they went; but before they got to the top, Christiana began -to pant; and said, I dare say, this is a breathing hill. No marvel -if they that love their ease more than their souls, choose to -themselves a smoother way.[113] Then said Mercy, I must sit down; -also the least of the children began to cry. Come, come, said -Great-heart, sit not down here, for a little above is the Prince's -arbour. Then took he the little boy by the hand, and led him up -thereto. - -When they were come to the arbour, they were very willing to sit -down, for they were all in a pelting heat. Then said Mercy, How -sweet is rest to them that labour[114] (Matt. 11:28). And how good -is the Prince of pilgrims, to provide such resting-places for them! -Of this arbour I have heard much; but I never saw it before. But -here let us beware of sleeping; for, as I have heard, for that it -cost poor Christian dear. - -Then said Mr. Great-heart to the little ones, Come, my pretty -boys, how do you do? What think you now of going on pilgrimage? -Sir, said the least, I was almost beat out of heart? but I thank -you for lending me a hand at my need.[115] And I remember now what -my mother hath told me, namely, that the way to Heaven is as up -a ladder, and the way to hell is as down a hill. But I had rather -go up the ladder to life, than down the hill to death.[116] - -Then said Mercy, But the proverb is, To go down the hill is easy. -But James said (for that was his name), The day is coming, when, -in my opinion, going down hill will be the hardest of all. 'Tis -a good boy, said his Master, thou hast given her a right answer. -Then Mercy smiled; but the little boy did blush.[117] - -CHRIST. Come, said Christiana, will you eat a bit, a little to -sweeten your mouths, while you sit here to rest your legs? For I -have here a piece of pomegranate, which Mr. Interpreter put in my -hand, just when I came out of His doors. He gave me also a piece -of a honeycomb, and a little bottle of spirits. I thought He gave -you something, said Mercy, because He called you aside. Yes; so -He did, said the other. But, said Christiana, it shall still be, -as I said it should, when at first we came from home, thou shalt -be a sharer in all the good that I have, because thou so willingly -didst become my companion. Then she gave to them, and they did eat, -both Mercy and the boys. And, said Christiana to Mr. Great-heart, -Sir, will you do as we? But he answered, You are going on pilgrimage, -and presently I shall return. Much good may what you have do to -you. At home I eat the same every day. Now, when they had eaten -and drank, and had chatted a little longer, their guide said to -them. The day wears away, if you think good, let us prepare to -be going. So they got up to go, and the little boys went before. -But Christiana forgot to take her bottle of spirits with her; so -she sent her little boy back to fetch it. Then said Mercy, I think -this is a losing place. Here Christian lost his roll; and here -Christiana left her bottle behind her. Sir, what is the cause of -this? So their guide made answer, and said, The cause is sleep or -forgetfulness. Some sleep when they should keep awake; and some -forget when they should remember; and this is the very cause why, -often at the resting-places, some pilgrims, in some things, come -off losers. Pilgrims should watch, and remember what they have -already received under their greatest enjoyments; but for want -of doing so, ofttimes their rejoicing ends in tears, and their -sunshine in a cloud.[118] Witness the story of Christian at this -place.[119] - -When they were come to the place where Mistrust and Timorous met -Christian to persuade him to go back for fear of the lions, they -perceived as it were a stage, and before it, towards the road, a -broad plate, with a copy of verses written thereon, and underneath, -the reason of raising up of that stage in that place, rendered. -The verses were these-- - - -Let him who sees this stage take heed -Unto his heart and tongue; -Lest if he do not, here he speed, -As some have long agone. - - -The words underneath the verses were, 'This stage, was built -to punish such upon, who through Timorousness or Mistrust, shall -be afraid to go further on pilgrimage; also, on this stage, both -Mistrust and Timorous were burned through the tongue with a hot -iron, for endeavouring to hinder Christian in his journey.'[120] -Then said Mercy, This is much like to the saying of the Beloved, -'What shall be given unto thee? or what shall be done unto thee, thou -false tongue? Sharp arrows of the mighty, with coals of juniper' -(Psa. 120:3-4). - -So they went on, till they came within sight of the lions. Now Mr. -Great-heart was a strong man, So he was not afraid of a lion; but -yet when they were come up to the place where the lions were, the -boys that went before were glad when to cringe behind, for they -were afraid of the lions; so they stepped back, and went behind. -At this their guide smiled, and said, How now, my boys, do you -love to go before, when no danger doth approach, and love to come -behind so soon as the lions appear? - -Now, as they went up, Mr. Great-heart drew his sword, with intent -to make a way for the Pilgrims, in spite of the lions. Then there -appeared one, that it seems, had taken upon him to back the lions; -and he said to the Pilgrims' guide, What is the cause of your coming -hither? Now the name of that man was Grim, or Bloody-man, because -of his slaying of Pilgrims, and he was of the race of the giants.[121] - -GREAT-HEART. Then said the Pilgrims' guide, These women and children -are going on pilgrimage; and this is the way they must go, and go -it they shall, in spite of thee and the lions.[122] - -GRIM. This is not their way, neither shall they go therein. I am come -forth to withstand them, and to that end will back the lions.[123] - -Now, to say truth, by reason of the fierceness of the lions, and of -the grim carriage of him that did back them, this way had of late -lain much unoccupied, and was almost all grown over with grass. - -CHRIST. Then said Christiana, Though the highways have been -unoccupied heretofore, and though the travelers have been made in -time past to walk through by-paths, it must not be so now I am -risen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7). - -GRIM. Then he swore by the lions, but it should; and therefore bid -them turn aside, for they should not have passage there. - -GREAT-HEART. But their guide made first his approach unto Grim, -and laid so heavily at him with his sword, that he forced him to -a retreat.[124] - -GRIM. Then said he that attempted to back the lions, Will you slay -me upon mine own ground? - -GREAT-HEART. It is the King's highway that we are in, and in His -way it is that thou hast placed thy lions; but these women and -these children, though weak, shall hold on their way in spite -of thy lions. And with that he gave him again a downright blow, -and brought him upon his knees. With this blow he also broke his -helmet, and with the next he cut off an arm. Then did the giant roar -so hideously, that his voice frighted the women, and yet they were -glad to see him lie sprawling upon the ground. Now the lions were -chained, and so of themselves could do nothing.[125] Wherefore, -when old Grim, that intended to back them, was dead, Mr. Great-heart -said to the Pilgrims, Come now, and follow me, and no hurt shall -happen to you from the lions. They therefore went on, but the women -trembled as they passed by them; the boys also looked as if they -would die, but they all got by without further hurt.[126] Now then -they were within sight of the Porter's Lodge, and they soon came -up unto it; but they made the more haste after this to go thither, -because it is dangerous travelling there in the night. So when -they were come to the gate, the guide knocked, and the Porter -cried, Who is there? But as soon as the guide had said, It is I, -he knew his voice, and came down (for the guide had oft before -that, come thither, as a conductor of pilgrims). When he was come -down, he opened the gate, and seeing the guide standing just before -it (for he saw not the women, for they were behind him), he said -unto him, How now, Mr. Great-heart, what is your business here so -late tonight? I have brought, said he, some pilgrims hither, where, -by my Lord's commandment, they must lodge; I had been here some -time ago, had I not been opposed by the giant that did use to back -the lions; but I, after a long and tedious combat with him, have -cut him off, and have brought the Pilgrims hither in safety.[127] - -PORTER. Will you not go in, and stay till morning? - -GREAT-HEART. No, I will return to my Lord tonight. - -CHRIST. Oh, Sir, I know not how to be willing you should leave us -in our pilgrimage, you have been so faithful and so loving to us, -you have fought so stoutly for us, you have been so hearty in -counseling of us, that I shall never forget your favour towards -us. - -MERCY. Then said Mercy, O that we might have thy company to our -journey's end! How can such poor women as we hold out in a way so -full of troubles as this way is, without a friend and defender? - -JAMES. Then said James, the youngest of the boys, Pray, Sir, be -persuaded to go with us, and help us, because we are so weak, and -the way so dangerous as it is.[128] - -GREAT-HEART. I am at my Lord's commandment; if He shall allot me -to be your guide quite through, I will willingly wait upon you. -But here you failed at first; for, when He bid me come thus far -with you, then you should have begged me of Him to have gone quite -through with you, and He would have granted your request. However, -at present, I must withdraw; and so, good Christiana, Mercy, and -my brave children, Adieu. - -Then the Porter, Mr. Watchful, asked Christiana of her country, and -of her kindred; and she said, I came from the City of Destruction; -I am a widow woman, and my husband is dead; his name was Christian, -the Pilgrim. How! said the Porter, was he your husband? Yes, said -she, and these are his children; and this, pointing to Mercy, is -one of my townswomen. Then the Porter rang his bell, as at such -times he is wont, and there came to the door one of the damsels, -whose name was Humble-mind; and to her the Porter said, Go tell it -within, that Christiana, the wife of Christian, and her children, -are come hither on pilgrimage. She went in, therefore, and told -it. But O what noise for gladness was there within, when the damsel -did but drop that word out of her mouth! So they came with haste -to the Porter, for Christiana stood still at the door. Then some -of the most grave said unto her, Come in, Christiana, come in, -thou wife of that good man; come in, thou blessed woman; come in, -with all that are with thee. So she went in, and they followed -her that were her children and her companions. Now when they were -gone in, they were had into a very large room, where they were -bidden to sit down; so they sat down, and the chief of the house -was called to see and welcome the guests. Then they came in, and -understanding who they were, did salute each other with a kiss, -and said, Welcome, ye vessels of the grace of God; welcome to us -your friends.[129] - -Now, because it was somewhat late, and because the Pilgrims were -weary with their journey, and also made faint with the sight of -the fight, and of the terrible lions, therefore they desired, as -soon as might be, to prepare to go to rest. Nay, said those of the -family, refresh yourselves first with a morsel of meat; for they -had prepared for them a lamb, with the accustomed sauce belonging -thereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heard -before of their coming, and had told it to them within. So when -they had supped, and ended their prayer with a psalm, they desired -they might go to rest. But let us, said Christiana, if we may be so -bold as to choose, be in that chamber[131] that was my husband's -when he was here; so they had them up thither, and they lay all in -a room. When they were at rest, Christiana and Mercy entered into -discourse about things that were convenient. - -CHRIST. Little did I think once, that when my husband went on -pilgrimage, I should ever have followed. - -MERCY. And you as little thought of lying in his bed, and in his -chamber to rest, as you do now. - -CHRIST. And much less did I ever think of seeing his face with -comfort, and of worshipping the Lord the King with him; and yet -now I believe I shall. - -MERCY. Hark! Don't you hear a noise? - -CHRIST. Yes; it is, as I believe, a noise of music, for joy that -we are here.[132] - -MERCY. Wonderful! music in the house, music in the heart, and music -also in Heaven, for joy that we are here![133] Thus they talked a -while, and then betook themselves to sleep. So, in the morning, -when they were awake, Christiana said to Mercy: - -CHRIST. What was the matter that you did laugh in your sleep -tonight? I suppose you were in a dream. - -MERCY. So I was, and a sweet dream it was; but are you sure I -laughed? - -CHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell me -thy dream. - -MERCY. I was a-dreamed that I sat all alone in a solitary place, -and was bemoaning of the hardness of my heart. Now, I had not sat -there long, but methought many were gathered about me, to see -me, and to hear what it was that I said. So they hearkened, and I -went on bemoaning the hardness of my heart. At this, some of them -laughed at me, some called me fool, and some began to thrust me -about. With that, methought I looked up, and saw one coming with -wings towards me. So he came directly to me, and said, Mercy, what -aileth thee? Now, when he had heard me make my complaint, he said -'Peace be to thee.' He also wiped mine eyes with his handkerchief, -and clad me in silver and gold. He put a chain about my neck, and -ear-rings in mine ears, and a beautiful crown upon my head (Ezek. -16:8-12). Then he took me by the hand, and said, Mercy, come after -me. So he went up, and I followed, till we came at a golden gate. -Then he knocked; and when they within had opened, the man went -in, and I followed him up to a throne, upon which one sat, and -He said to me, Welcome, daughter. The place looked bright and -twinkling, like the stars, or rather like the sun; and I thought -that I saw your husband there. So I awoke from my dream.[134] But -did I laugh? - -CHRIST. Laugh! aye, and well you might, to see yourself so well. -For you must give me leave to tell you, that I believe it was -a good dream; and that, as you have begun to find the first part -true, so you shall find the second at last. 'God speaketh once, -yea twice, yet man perceiveth it not. In a dream, in a vision of -the night, when deep sleep falleth upon men, in slumberings upon -the bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awake -to talk with God. He can visit us while we sleep, and cause us -then to hear His voice. Our heart ofttimes wakes when we sleep; -and God can speak to that, either by words, by proverbs, by signs -and similitudes, as well as if one was awake.[136] - -MERCY. Well, I am glad of my dream; for I hope, ere long, to see -it fulfilled, to the making me laugh again.[137] - -CHRIST. I think it is now high time to rise, and to know what we -must do. - -MERCY. Pray, if they invite us to stay awhile, let us willingly -accept of the proffer. I am the willinger to stay awhile here, to -grow better acquainted with these maids. Methinks Prudence, Piety, -and Charity have very comely and sober countenances.[138] - -CHRIST. We shall see what they will do. So when they were up and -ready, they came down, and they asked one another of their rest, -and if it were comfortable, or not. - -MERCY. Very good, said Mercy; it was one of the best night's lodging -that ever I had in my life. - -Then said Prudence and Piety, If you will be persuaded to stay here -awhile, you shall have what the house will afford. - -CHAR. Aye, and that with a very good will, said Charity. So they -consented and staid there about a month, or above, and became very -profitable one to another. And because Prudence would see how -Christiana had brought up her children, she asked leave of her to -catechise them. So she gave her free consent.[139] Then she began -at the youngest, whose name was James. - -PRUDENCE. And she said, Come, James, canst thou tell me who made -thee? - -JAMES. God the Father, God the Son, and God the Holy Ghost. - -PRUD. Good boy. And canst thou tell me who saves thee? - -JAMES. God the Father, God the Son, and God the Holy Ghost. - -PRUD. Good boy still. But how doth God the Father save thee? - -JAMES. By his grace. - -PRUD. How doth God the Son save thee? - -JAMES. By His righteousness, death, and blood, and life. - -PRUD. And how doth God the Holy Ghost save thee? - -JAMES. By His illumination, by His renovation, and by His -preservation.[140] - -Then said Prudence to Christiana, You are to be commended for -thus bringing up your children. I suppose I need not ask the rest -these questions, since the youngest of them can answer them so -well. I will therefore now apply myself to the next youngest. - -PRUD. Then she said, Come, Joseph (for his name was Joseph), will -you let me catechise you? - -JOSEPH. With all my heart. - -PRUD. What is man? - -JOSEPH. A reasonable creature, so made by God, as my brother said. - -PRUD. What is supposed by this word 'saved'? - -JOSEPH. That man, by sin, has brought himself into a state of -captivity and misery. - -PRUD. What is supposed by his being saved by the Trinity? - -JOSEPH. That sin is so great and mighty a tyrant, that none can -pull us out of its clutches, but God; and that God is so good and -loving to man, as to pull him indeed out of this miserable state. - -PRUD. What is God's design in saving, of poor men? - -JOSEPH. The glorifying of His name, of His grace, and justice, -&c., and the everlasting happiness of His creature. - -PRUD. Who are they that must be saved? - -JOSEPH. Those that accept of His salvation.[141] - -PRUD. Good boy, Joseph; thy mother has taught thee well, and thou -hast hearkened to what she hath said unto thee. Then said Prudence -to Samuel, who was the eldest but one, - -PRUD. Come, Samuel, are you willing that I should catechise you -also? - -SAMUEL. Yes, forsooth, if you please. - -PRUD. What is Heaven? - -SAM. A place and state most blessed, because God dwelleth there. - -PRUD. What is hell? - -SAM. A place and state most woeful, because it is the dwelling-place -of sin, the devil, and death. - -PRUD. Why wouldest thou go to Heaven? - -SAM. That I may see God, and serve Him without weariness; that I -may see Christ, and love Him everlastingly; that I may have that -fullness of the Holy Spirit in me that I can by no means here enjoy. - -PRUD. A very good boy also, and one that has learned well. Then -she addressed herself to the eldest, whose name was Matthew; and -she said to him, Come, Matthew, shall I also catechise you? - -MATTHEW. With a very good will. - -PRUD. I ask, then, if there were ever anything that had a being -antecedent to, or before God? - -MATT. No; for God is eternal; nor is there anything excepting -Himself, that had a being until the beginning of the first day. -'For in six days the Lord made Heaven and earth, the sea, and all -that in them is.' - -PRUD. What do you think of the Bible? - -MATT. It is the holy Word of God. - -PRUD. Is there nothing written therein but what you understand? - -MATT. Yes. A great deal. - -PRUD. What do you do when you meet with such places therein that -you do not understand? - -MATT. I think God is wiser than I. I pray also that He will please -to let me know all therein that He knows will be for my good.[142] - -PRUD. How believe you, as touching the resurrection of the dead? - -MATT. I believe they shall rise, the same that was buried; the -same in nature, though not in corruption. And I believe this upon -a double account: First, because God has promised it secondly, -because He is able to perform it.[143] - -Then said Prudence to the boys, You must still hearken to your -mother, for she can learn you more. You must also diligently give -ear to what good talk you shall hear from others; for, for your -sakes do they speak good things. Observe, also, and that with -carefulness, what the heavens and the earth do teach you; but -especially be much in the meditation of that Book that was the cause -of your father's becoming a pilgrim. I, for my part, my children, -will teach you what I can while you are here, and shall be glad -if you will ask me questions that tend to godly edifying. Now, -by that these Pilgrims had been at this place a week, Mercy had -a visitor that pretended some goodwill unto her, and his name was -Mr. Brisk, a man of some breeding, and that pretended to religion; -but a man that stuck very close to the world. So he came once or -twice, or more, to Mercy, and offered love unto her. Now Mercy was -of a fair countenance, and therefore the more alluring. Her mind -also was, to be always busying of herself in doing; for when she -had nothing to do for herself, she would be making of hose and -garments for others, and would bestow them upon them that had -need.[144] And Mr. Brisk, not knowing where or how she disposed -of what she made, seemed to be greatly taken, for that he found -her never idle. I will warrant her a good housewife, quoth he to -himself.[145] - -Mercy then revealed the business to the maidens that were of the -house, and inquired of them concerning him, for they did know him -better than she.[146] So they told her, that he was a very busy -young man, and one that pretended to religion; but was, as they -feared, a stranger to the power of that which was good. Nay then, -said Mercy, I will look no more on him; for I purpose never to -have a clog to my soul.[147] - -Prudence then replied that there needed no great matter of -discouragement to be given to him, her continuing so as she had -begun to do for the poor, would quickly cool his courage. So the -next time he comes, he finds her at her old work, a-making of -things for the poor. Then said he, What! always at it? Yes, said -she, either for myself or for others. And what canst thou earn a -day? quoth he. I do these things, said she, 'that I may he rich in -good works, laying up in store a good foundation against the time -to come, that I may lay hold on eternal life' (1 Tim. 6:17-19). -Why, prithee, what dost thou with them? said he. Clothe the naked, -said she. With that his countenance fell. So he forbore to come -at her again; and when he was asked the reason why, he said, that -Mercy was a pretty lass, but troubled with ill conditions.[148] -When he had left her, Prudence said, Did I not tell thee, that Mr. -Brisk would soon forsake thee? yea, he will raise up an ill report -of thee; for, notwithstanding his pretence to religion, and his -seeming love to Mercy, yet Mercy and he are of tempers so different, -that I believe they will never come together. - -MERCY. I might have had husbands afore now, though I spake not of -it to any; but they were such as did not like my conditions, though -never did any of them find fault with my person. So they and I -could not agree. - -PRUD. Mercy in our days is little set by, any further than as -to its name; the practice, which is set forth by thy conditions, -there are but few that can abide. - -MERCY. Well, said Mercy, if nobody will have me, I will die a maid, -or my conditions shall be to me as a husband. For I cannot change -my nature; and to have one that lies cross to me in this, that I -purpose never to admit of as long as I live. I had a sister named -Bountiful, that was married to one of these churls; but he and she -could never agree; but because my sister was resolved to do as she -had begun, that is, to show kindness to the poor, therefore her -husband first cried her down at the cross, and then turned her out -of his doors.[149] - -PRUD. And yet he was a professor, I warrant you. - -MERCY. Yes, such a one as he was, and of such as he, the world is -now full; but I am for none of them all. - -Now Matthew, the eldest son of Christiana, fell sick, and his -sickness was sore upon him, for he was much pained in his bowels, -so that he was with it, at times, pulled as it were both ends -together.[150] There dwelt also not far from thence, one Mr. Skill, -an ancient and well approved physician. So Christiana desired it, -and they sent for him, and he came. When he was entered the room, -and had a little observed the boy, he concluded that he was sick -of the gripes. Then he said to his mother, What diet has Matthew -of late fed upon? Diet, said Christiana, nothing but that which -is wholesome. The physician answered, This boy has been tampering -with something that lies in his maw undigested, and that will not -away without means. And I tell you, he must he purged, or else he -will die. - -SAM. Then said Samuel, Mother, mother, what was that which my -brother did gather up and eat, so soon as we were come from the -gate that is at the head of this way? You know that there was an -orchard on the left hand, on the other side of the wall, and some -of the trees hung over the wall, and my brother did plash and did -eat. - -CHRIST. True, my child, said Christiana, he did take thereof, and -did eat; naughty boy as he was, I did chide him, and yet he would -eat thereof.[151] - -SKILL. I knew he had eaten something that was not wholesome food; -and that food, to wit, that fruit, is even the most hurtful of all. -It is the fruit of Beelzebub's orchard. I do marvel that none did -warn you of it; many have died thereof. - -CHRIST. Then Christiana began to cry; and she said, O naughty boy! -and O careless mother! What shall I do for my son![152] - -SKILL. Come, do not be too much dejected; the boy may do well -again, but he must purge and vomit. - -CHRIST. Pray, Sir, try the utmost of your skill with him, whatever -it costs. - -SKILL. Nay, I hope I shall be reasonable. So he made him a purge, -but it was too weak; it was said, it was made of the blood of a -goat, the ashes of a heifer, and with some of the juice of hyssop, -&c. (Heb. 10:1-4). When Mr. Skill had seen that that purge was -too weak, he made him one to the purpose; it was made excarne -et sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You know -physicians give strange medicines to their patients). And it was -made up into pills, with a promise or two, and a proportionable -quantity of salt (Mark 9:49). Now he was to take them three at a -time fasting, in half a quarter of a pint of the tears of repentance. -When this potion was prepared, and brought to the boy, he was -loath to take it, though torn with the gripes, as if he should be -pulled in pieces. Come, come, said the physician, you must take -it. It goes against my stomach, said the boy (Zech. 12:10). I must -have you take it, said his mother. I shall vomit it up again, said -the boy. Pray, Sir, said Christiana to Mr. Skill, how does it -taste? It has no ill taste, said the doctor; and with that she -touched one of the pills with the tip of her tongue. Oh, Matthew, -said she, this potion is sweeter than honey. If thou lovest thy -mother, if thou lovest thy brothers, if thou lovest Mercy, if thou -lovest thy life, take it. So with much ado, after a short prayer -for the blessing of God upon it, he took it, and it wrought kindly -with him. It caused him to purge, it caused him to sleep, and rest -quietly; it put him into a fine heat and breathing sweat, and did -quite rid him of his gripes.[154] So in little time he got up, -and walked about with a staff, and would go from room to room, -and talk with Prudence, Piety, and Charity, of his distemper, and -how he was healed.[155] - -So when the boy was healed, Christiana asked Mr. Skill, saying, Sir, -what will content you for your pains and care to, and of my child? -And he said, You must pay the Master of the College of Physicians, -according to rules made in that case and provided (Heb. 13:11-16). - -CHRIST. But, Sir, said she, what is this pill good for else? - -SKILL. It is an universal pill; it is good against all the diseases -that Pilgrims are incident to; and when it is well prepared, it -will keep good, time out of mind. - -CHRIST. Pray, Sir, make me up twelve boxes of them; for if I can -get these, I will never take other physic.[156] - -SKILL. These pills are good to prevent diseases, as well as to -cure when one is sick. Yea, I dare say it, and stand to it, that -if a man will but use this physic as he should, it will make him -live forever (John 6:50). But, good Christiana, thou must give -these pills no other way but as I have prescribed; for, if you -do, they will do no good.[157] So he gave unto Christiana physic -for herself, and her boys, and for Mercy; and bid Matthew take -heed how he eat any more green plums, and kissed them, and went -his way. - -It was told you before, that Prudence bid the boys, that if at any -time they would, they should ask her some questions that might be -profitable, and she would say something to them. - -MATT. Then Matthew, who had been sick, asked her, Why, for the -most part, physic should he bitter to our palates. - -PRUD. To show how unwelcome the Word of God, and the effects -thereof, are to a carnal heart. - -MATT. Why does physic, if it does good, purge, and cause that we -vomit? - -PRUD. To show that the Word, when it works effectually, cleanseth -the heart and mind. For look, what the one doth to the body, the -other doth to the soul.[158] - -MATT. What should we learn by seeing the flame of our fire go -upwards? and by seeing the beams and sweet influences of the sun -strike downwards? - -PRUD. By the going up of the fire we are taught to ascend to -Heaven, by fervent and hot desires. And by the sun's sending his -heat, beams, and sweet influences downwards, we are taught that the -Saviour of the world, though high, reacheth down with His grace -and love to us below. - -MATT. Where have the clouds their water? - -PRUD. Out of the sea. - -MATT. What may we learn from that? - -PRUD. That ministers should fetch their doctrine from God. - -MATT. Why do they empty themselves upon the earth? - -PRUD. To show that ministers should give out what they know of God -to the world. - -MATT. Why is the rainbow caused by the sun? - -PRUD. To show that the covenant of God's grace is confirmed to us -in Christ. - -MATT. Why do the springs come from the sea to us, through the -earth? - -PRUD. To show that the grace of God comes to us through the body -of Christ. - -MATT. Why do some of the springs rise out of the tops of high -hills? - -PRUD. To show that the spirit of grace shall spring up in some that -are great and mighty, as well as in many that are poor and low. - -MATT. Why doth the fire fasten upon the candlewick? - -PRUD. To show, that unless grace doth kindle upon the heart there -will be no true light of life in us. - -MATT. Why is the wick and tallow, and all, spent to maintain the -light of the candle? - -PRUD. To show that body and soul, and all, should be at the service -of, and spend themselves to maintain, in good condition, that -grace of God that is in us. - -MATT. Why doth the pelican pierce her own breast with her bill? - -PRUD. To nourish her young ones with her blood, and thereby to -show that Christ the blessed so loveth His young, His people, as -to save them from death by His blood. - -MATT. What may one learn by hearing the cock crow? - -PRUD. Learn to remember Peter's sin, and Peter's repentance. The -cock's crowing shows also that day is coming on; let then the -crowing of the cock put thee in mind of that last and terrible day -of judgment.[159] - -Now, about this time their month was out; wherefore they signified -to those of the house that it was convenient for them to up and be -going. Then said Joseph to his mother, It is convenient that you -forget not to send to the house of Mr. Interpreter, to pray him to -grant that Mr. Great-heart should be sent unto us, that he may be -our conductor the rest of our way. Good boy, said she, I had almost -forgot. So she drew up a petition,[160] and prayed Mr. Watchful, -the Porter, to send it by some fit man, to her good friend Mr. -Interpreter; who, when it was come, and He had seen the contents -of the petition, said to the messenger, Go tell them that I will -send him. - -When the family where Christiana was, saw that they had a purpose -to go forward, they called the whole house together, to give thanks -to their King for sending of them such profitable guests as these. -Which done, they said to Christiana, And shall we not show thee -something, according as our custom is to do to pilgrims, on which -thou mayest meditate when thou art upon the way? So they took -Christiana, her children, and Mercy, into the closet, and showed -them one of the apples that Eve did eat of, and that she also did -give to her husband, and that for the eating, of which they both -were turned out of Paradise; and asked her what she thought that -was? Then Christiana said, It is food or poison, I know not -which.[161] So they opened the matter to her, and she held up her -hands and wondered[162] (Gen. 3:6; Rom. 7:24). - -Then they had her to a place, and showed her Jacob's ladder. Now at -that time there were some angels ascending upon it. So Christiana -looked, and looked, to see the angels go up; and so did the rest -of the company. Then they were going into another place, to show -them something else; but James said to his mother, Pray, bid -them stay here a little longer, for this is a curious sight.[163] -So they turned again, and stood feeding their eyes with this so -pleasant a prospect (Gen. 28:12; John 1:51). After this, they had -them into a place where did hang up a golden anchor, so they bid -Christiana take it down; for, said they, you shall have it with you, -for it is of absolute necessity that you should, that you may lay -hold of that within the veil, and stand steadfast, in case you should -meet with turbulent weather; so they were glad thereof[164] (Heb. -6:19). Then they took them, and had them to the mount upon which -Abraham our father had offered up Isaac his son, and showed them -the altar, the wood, the fire, and the knife, for they remain to -be seen to this very day (Gen. 22:9). When they had seen it, they -held up their hands and blessed themselves, and said, O what a man -for love to his Master, and for denial to himself, was Abraham! -After they had showed them all these things, Prudence took them into -the dining-room, where stood a pair of excellent virginals;[165] -so she played upon them, and turned what she had showed them into -this excellent song, saying-- - - -Eve's apple we have showed you, -Of that be you aware; -You have seen Jacob's ladder, too, -Upon which angels are. -An anchor you received have; -But let not these suffice, -Until, with Abr'am, you have gave -Your best a sacrifice. - - -Now, about this time, one knocked at the door; so the Porter opened, -and behold Mr. Great-heart was there; but when he was come in, -what joy was there! For it came now fresh again into their minds, -how but a while ago he had slain old Grim Bloody-man the giant, -and had delivered them from the lions. - -Then said Mr. Great-heart to Christiana, and to Mercy, My Lord -hath sent each of you a bottle of wine, and also some parched corn, -together with a couple of pomegranates; He has also sent the boys -some figs and raisins, to refresh you in your way.[166] - -Then they addressed themselves to their journey; and Prudence and -Piety went along with them. When they came at the gate, Christiana -asked the Porter if any of late went by? He said, No; only one -some time since, who also told me, that of late there had been a -great robbery committed on the King's highway, as you go; but, he -said, the thieves are taken, and will shortly he tried for their -lives.[167] Then Christiana and Mercy were afraid; but Matthew -said, Mother, fear nothing, as long as Mr. Great-heart is to go -with us, and to be our conductor. - -Then said Christiana to the Porter, Sir, I am much obliged to you -for all the kindnesses that you have showed me since I came hither; -and also for that you have been so loving and kind to my children; -I know not how to gratify your kindness. Wherefore, pray, as a -token of my respects to you, accept of this small mite; so she put -a gold angel in his hand, and he made her a low obeisance, and -said, Let thy garments be always white, and let thy head want no -ointment.[168] Let Mercy live, and not die, and let not her works -be few. And to the boys he said, Do you fly youthful lusts, and -follow after godliness with them that are grave and wise; so shall -you put gladness into your mother's heart, and obtain praise of -all that are sober-minded. So they thanked the Porter, and departed. - -Now I saw in my dream, that they went forward until they were come -to the brow of the hill, where Piety, bethinking herself, cried -out, Alas! I have forgot what I intended to bestow upon Christiana -and her companions; I will go back and fetch it. So she ran and -fetched it. While she was gone, Christiana thought she heard in a -grove, a little way off, on the right hand, a most curious melodious -note, with words much like these-- - - -Through all my life Thy favour is -So frankly show'd to me, -That in Thy house for evermore -My dwelling-place shall be. - - -And, listening still, she thought she heard another answer it, -saying-- - - -For why? The Lord our God is good, -His mercy is forever sure; -His truth at all times firmly stood, -And shall from age to age endure. - - -So Christiana asked Prudence what it was that made those curious -notes? They are, said she, our country birds; they sing these notes -but seldom, except it be at the spring, when the flowers appear, and -the sun shines warm, and then you may hear them all day long[169] -(Song 2:11, 12). I often, said she, go out to hear them; we also -ofttimes keep them tame in our house. They are very fine company for -us when we are melancholy; also they make the woods, and groves, -and solitary places, places desirous to be in.[170] - -By this time Piety was come again; so she said to Christiana, -Look here, I have brought thee a scheme of all those things that -thou hast seen at our house, upon which thou mayest look when -thou findest thyself forgetful, and call those things again to -remembrance for thy edification and comfort.[171] - -Now they began to go down the hill into the Valley of Humiliation. -It was a steep hill, and the way was slippery; but they were very -careful, so they got down pretty well. When they were down in the -Valley,[172] Piety said to Christiana, This is the place where -Christian your husband met with the foul fiend Apollyon, and where -they had that dreadful fight that they had; I know you cannot but -have heard thereof, But be of good courage, as long as you have -here Mr. Great-heart to be your guide and conductor, we hope you -will fare the better. So when these two had committed the Pilgrims -unto the conduct of their guide, he went forward, and they went -after. - -GREAT-HEART. Then said Mr. Great-heart, We need not to be so afraid -of this Valley, for here is nothing to hurt us, unless we procure -it to ourselves. It is true, Christian did here meet with Apollyon, -with whom he also had a sore combat; but that fray was the fruit -of those slips that he got in his going down the hill; for they -that get slips there, must look for combats here. And hence it is, -that this Valley has got so hard a name. For the common people, -when they hear that some frightful thing has befallen such a one -in such a place, are of an opinion, that that place is haunted -with some foul fiend, or evil spirit; when, alas! it is for the -fruit of their doing, that such things do befall them there. - -This Valley of Humiliation is of itself as fruitful a place, as -any the crow flies over; Christian was and I am persuaded, if we -could hit upon it, we might find somewhere hereabouts, something -that might give us an account why Christian was so hardly beset -in this place. - -Then James said to his mother, Lo, yonder stands a pillar, and it -looks as if something was written thereon; let us go and see what -it is. So they went, and found there written, 'Let Christian's -slips, before he came hither, and the battles that he met with -in this place, be a warning to those that come after.' Lo, said -their guide, did not I tell you, that there was something hereabouts, -that would give intimation of the reason why Christian was so hard -beset in this place? Then, turning himself to Christiana, he said, -No disparagement to Christian, more than to many others, whose hap -and lot his was; for it is easier going up, than down this hill, -and that can he said but of few hills in all these parts of the -world. But we will leave the good man, he is at rest, he also had -a brave victory over his enemy; let Him grant that dwelleth above, -that we fare no worse, when we come to be tried, than he. - -But we will come again to this Valley of Humiliation. It is the -best and most useful brave piece of ground in all those parts. It -is fat ground, and, as you see, consisteth much in meadows; and -if a man were to come here in the summer-time, as we do now, if -he knew not anything before, thereof, and if he also delighted -himself in the sight of his eyes, he might see that that would -be delightful to him. Behold how green this Valley is, also -how beautified with lilies[173] (Song. 2:1). I have also known -many labouring men that have got good estates in this Valley of -Humiliation 'for God resisteth the proud, but gives grace unto -the humble,' (James 4:6; 1 Peter 5:5), for indeed it is a very -fruitful soil, and doth bring forth by handfuls.[174] Some also -have wished, that the next way to their Father's house were here, -that they might be troubled no more with either hills or mountains -to go over; but the way is the way, and there is an end.[175] - -Now, as they were going along and talking, they espied a boy -feeding his father's sheep. The boy was in very mean clothes, but -of a very fresh and well-favoured countenance; and as he sat by -himself, he sang. Hark, said Mr. Great-heart, to what the shepherd's -boy saith. So they hearkened, and he said-- - - -He that is down needs fear no fall; -He that is low, no pride; -He that is humble, ever shall -Have God to be his guide.(Phil. 4:12, 13) -I am content with what I have, -Little be it, or much; -And, Lord, contentment still I crave, -Because Thou savest such. -Fullness to such a burden is, -That go on pilgrimage; -Here little, and hereafter bliss, -Is best from age to age.[176](Heb. 13:5) - - -Then said the guide, Do you hear him? I will dare to say, -that this boy lives a merrier life, and wears more of that herb -called heart's-ease in his bosom, than he that is clad in silk and -velvet;[177] but we will proceed in our discourse. - -In this Valley our Lord formerly had His country house; He loved -much to be here; He loved also to walk these meadows, for He found -the air was pleasant.[178] Besides, here a man shall be free from -the noise, and from the hurryings of this life. All states are full -of noise and confusion, only the Valley of Humiliation is that empty -and solitary place. Here a man shall not be so let and hindered in -his contemplation, as in other places he is apt to be. This is a -Valley that nobody walks in, but those that love a pilgrim's life. -And though Christian had the hard hap to meet here with Apollyon, -and to enter with him a brisk encounter, yet I must tell you, that -in former times men have met with angels here, have found pearls -here, and have in this place found the words of life[179] (Hosea -12:4, 5). - -Did I say, our Lord had here in former days his country-house, and -that He loved here to walk? I will add, in this place, and to the -people that live, and trace these grounds, He has left a yearly -revenue, to be faithfully paid them at certain seasons, for their -maintenance by the way, and for their further encouragement to go -on in their pilgrimage (Matt. 11:29). - -SAMUEL.[180] Now, as they went on, Samuel said to Mr. Great-heart; -Sir, I perceive that in this Valley my father and Apollyon had -their battle; but whereabout was the fight? for I perceive this -Valley is large. - -GREAT-HEART. Your father had that battle with Apollyon, at a place -yonder, before us, in a narrow passage, just beyond Forgetful -Green.[181] And indeed, that place is the most dangerous place in -all these parts. For if at any time the pilgrims meet with any -brunt, it is when they forget what favours they have received, -and how unworthy they are of them.[182] This is the place also, -where others have been hard put to it; but more of the place when -we are come to it; for I persuade myself, that to this day there -remains either some sign of the battle, or some monument to testify -that such a battle there was fought. - -MERCY. Then said Mercy, I think I am as well in this Valley, as I -have been anywhere else in all our journey; the place, methinks, -suits with my spirit. I love to be in such places where there is -no rattling with coaches, nor rumbling with wheels; methinks, here -one may, without much molestation, be thinking what he is, whence -he came, what he has done, and to what the King has called him; -here one may think, and break at heart, and melt in one's spirit, -until one's eyes become like 'the fish-pools of Heshbon' (Song. -7:4). They that go rightly through this Valley of Baca, make it -a well, the rain that God sends down from Heaven upon them that -are here, also filleth the pools (Psa. 84:6, 7). This Valley is -that from whence also the King will give to His their vineyards -(Hosea 2:15); and they that go through it, shall sing, as Christian -did, for all he met with Apollyon. - -GREAT-HEART. It is true, said their guide, I have gone through -this Valley many a time, and never was better than when here. I -have also been a conductor to several pilgrims, and they have -confessed the same. 'To this man will I look (saith the King), even -to him that is poor and of a contrite spirit, and trembleth at My -Word'[183] (Isa. 66:2). - -Now they were come to the place where the afore-mentioned battle -was fought. Then said the guide to Christiana, her children, and -Mercy, This is the place, on this ground Christian stood, and up -there came Apollyon against him. And look, did not I tell you? -here is some of your husband's blood upon these stones to this -day; behold, also, how here and there are yet to be seen upon the -place, some of the shivers of Apollyon's broken darts; see also, -how they did beat the ground with their feet as they fought, to -make good their places against each other; how also, with their -by-blows, they did split the very stones in pieces. Verily, -Christian did here play the man, and showed himself as stout, -as could, had he been there, even Hercules himself.[184] When -Apollyon was beat, he made his retreat to the next Valley, that -is called, the Valley of the Shadow of Death, unto which we shall -come anon.[185] - -Lo, yonder also stands a monument, on which is engraven this -battle, and Christian's victory, to his fame throughout all ages. -So, because it stood just on the wayside before them, they stepped -to it, and read the writing, which word for word was this-- - - -Hard by, here was a battle fought, -Most strange, and yet most true;[186] -Christian and Apollyon sought -Each other to subdue. -The man so bravely play'd the man, -He made the fiend to fly; -Of which a monument I stand, -The same to testify. - - -When they had passed by this place, they came upon the borders of -the Shadow of Death; and this Valley was longer than the other; a -place, also, most strangely haunted with evil things, as many are -able to testify;[187] but these women and children went the better -through it, because they had daylight, and because Mr. Great-heart -was their conductor. - -When they were entered upon this Valley, they thought that they heard -a groaning, as of dead men, a very great groaning. They thought, -also, they did hear words of lamentation spoken, as of some in -extreme torment. These things made the boys to quake, the women -also looked pale and wan; but their guide bid them be of good -comfort. - -So they went on a little further, and they thought that they felt -the ground begin to shake under them, as if some hollow place was -there; they heard also a kind of a hissing, as of serpents, but -nothing as yet appeared. Then said the boys, Are we not yet at the -end of this doleful place? But the guide also bid them be of good -courage, and look well to their feet, lest haply, said he, you be -taken in some snare.[188] - -Now James began to be sick, but I think the cause thereof was fear; -so his mother gave him some of that glass of spirits that she had -given her at the Interpreter's house, and three of the pills that -Mr. Skill had prepared, and the boy began to revive. Thus they -went on, till they came to about the middle of the Valley, and -then Christiana said, Methinks I see something yonder upon the -road before us, a thing of such a shape such as I have not seen. -Then said Joseph, Mother, what is it? An ugly thing, child; an -ugly thing, said she. But, mother, what is it like? said he. It -is like I cannot tell what, said she. And now it was but a little -way off; then said she, It is nigh. - -Well, well, said Mr. Great-heart, Let them that are most afraid, -keep close to me. So the fiend came on, and the conductor met it; -but when it was just come to him, it vanished to all their sights. -Then remembered they what had been said some time ago, 'Resist the -devil, and he will flee from you' (James 4:7). - -They went therefore on, as being a little refreshed; but they -had not gone far, before Mercy, looking behind her, saw, as she -thought, something most like a lion, and it came a great padding -pace after; and it had a hollow voice of roaring; and at every -roar that it gave, it made all the Valley echo, and their hearts -to ache, save the heart of him that was their guide. So it came up; -and Mr. Great-heart went behind, and put the Pilgrims all before -him. The lion also came on apace, and Mr. Great-heart addressed -himself to give him battle. But when he saw that it was determined -that resistance should be made, he also drew back, and came no -further[189] (1 Peter 5:8, 9). - -Then they went on again, and their conductor did go before them, -till they came at a place where was cast up a pit the whole breadth -of the way; and, before they could be prepared to go over that, -a great mist and darkness fell upon them, so that they could not -see. Then said the Pilgrims, Alas! now what shall we do? But their -guide made answer, Fear not, stand still, and see what an end will -be put to this also. So they staid there, because their path was -marred. They then also thought that they did hear more apparently -the noise and rushing of the enemies; the fire, also, and the -smoke of the pit, was much easier to be discerned.[190] Then said -Christiana to Mercy, Now I see what my poor husband went through; -I have heard much of this place, but I never was here before now. -Poor man, he went here all alone in the night; he had night almost -quite through the way; also, these fiends were busy about him, -as if they would have torn him in pieces. Many have spoke of it, -but none can tell what the Valley of the Shadow of Death should -mean, until they come in it themselves. 'The heart knows its own -bitterness; and a stranger intermeddleth not with its joy.' To be -here is a fearful thing. - -GREAT-HEART. This is like doing business in great waters, or like -going down into the deep; this is like being in the heart of the -sea, and like going down to the bottoms of the mountains; now it -seems as if the earth, with its bars, were about us forever. But -let them that walk in darkness, and have no light, trust in the -name of the Lord, and stay upon their God[191] (Isa. 1:10). For my -part, as I have told you already, I have gone often through this -Valley, and have been much harder put to it than now I am, and -yet you see I am alive. I would not boast, for that I am not mine -own saviour; but I trust we shall have a good deliverance. Come, -let us pray for light to Him that can lighten our darkness, and -that can rebuke not only these, but all the Satans in hell. - -So they cried and prayed, and God sent light and deliverance, for -there was now no let in their way; no not there, where but now they -were stopped with a pit. Yet they were not got through the Valley; -so they went on still, and behold great stinks and loathsome smells, -to the great annoyance of them.[192] Then said Mercy to Christiana, -There is not such pleasant being here, as at the gate, or at the -Interpreter's, or at the house where we lay last. - -O but, said one of the boys, it is not so bad to go through here, -as it is to abide here always; and for aught I know, one reason -why we must go this way to the house prepared for us, is, that -our home might be made the sweeter to us.[193] - -Well said, Samuel, quoth the guide, thou hast now spoke like -a man. Why, if ever I get out here again said the boy, I think I -shall prize light and good way better than ever I did in all my -life. Then said the guide, We shall he out by and by.[194] - -So on they went, and Joseph said, Cannot we see to the end of this -Valley as yet? Then said the guide, Look to your feet, for you shall -presently be among the snares. So they looked to their feet, and -went on; but they were troubled much with the snares. Now, when -they were come among the snares, they espied a man cast into the -ditch on the left hand, with his flesh all rent and torn. Then said -the guide, That is one Heedless, that was agoing this way; he has -lain there a great while.[195] There was one Take-heed with him, -when he was taken and slain; but he escaped their hands. You -cannot imagine how many are killed hereabout, and yet men are so -foolishly venturous, as to set out lightly on pilgrimage, and to -come without a guide.[196] Poor Christian! it was a wonder that he -here escaped; but he was beloved of his God: also, he had a good -heart of his own,[197] or else he could never have done it. Now they -drew towards the end of the way; and just there where Christian -had seen the cave when he went by, out thence came forth Maul, a -giant. This Maul did use to spoil young pilgrims with sophistry; -and he called Great-heart by his name, and said unto him, How many -times have you been forbidden to do these things? Then said Mr. -Great-heart, What things? What things? quoth the giant; you know -what things; but I will put an end to your trade. But pray, said -Mr. Great-heart, before we fall to it, let us understand wherefore -we must fight. Now the women and children stood trembling, and knew -not what to do. Quoth the giant, You rob the country, and rob it -with the worst of thefts.[198] These are but generals, said Mr. -Great-heart; come to particulars, man. Then said the giant, Thou -practisest the craft of a kidnapper; thou gatherest up women -and children, and carriest them into a strange country, to the -weakening of my master's kingdom. But now Great-heart replied, -I am a servant of the God of Heaven; my business is to persuade -sinners to repentance; I am commanded to do my endeavour to turn -men, women, and children, 'from darkness to light, and from the -power of Satan unto God': and if this be indeed the ground of thy -quarrel, let us fall to it as soon as thou wilt. - -Then the giant came up, and Mr. Great-heart went to meet him; and -as he went, he drew his sword, but the giant had a club. So without -more ado, they fell to it, and at the first blow the giant struck -Mr. Great-heart down upon one of his knees; with that the women -and children cried out; so Mr. Great-heart recovering himself, laid -about him in full lusty manner, and gave the giant a wound in his -arm; thus he fought for the space of an hour, to that height of -heat, that the breath came out of the giant's nostrils, as the -heat doth out of a boiling caldron. - -Then they sat down to rest them, but Mr. Great-heart betook him to -prayer; also the women and children did nothing but sigh and cry -all the time that the battle did last.[199] - -When they had rested them, and taken breath, they both fell to it -again,[200] and Mr. Great-heart with a full blow, fetched the giant -down to the ground. Nay, hold, and let me recover, quoth he; so Mr. -Great-heart fairly let him get up. So to it they went again, and -the giant missed but little of all-to-breaking Mr. Great-heart's -skull with his club. - -Mr. Great-heart seeing that, runs to him in the full heat of his -spirit, and pierceth him under the fifth rib; with that the giant -began to faint, and could hold up his club no longer. Then Mr. -Great-heart seconded his blow, and smote the head of the giant -from his shoulders. Then the women and children rejoiced, and Mr. -Great-heart also praised God, for the deliverance He had wrought.[201] -When this was done, they among them erected a pillar, and fastened -the giant's head thereon, and wrote underneath in letters, that -passengers might read-- - - -He that did wear this head, was one -That pilgrims did misuse; -He stopp'd their way, he spared none, -But did them all abuse; -Until that I, Great-heart, arose, -The pilgrim's guide to be; -Until that I did him oppose, -That was their enemy. - - -Now I saw, that they went to the ascent that was a little way off, -cast up to be a prospect for pilgrims (that was the place from -whence Christian had the first sight of Faithful his brother); -wherefore here they sat down, and rested; they also here did eat -and drink, and make merry, for that they had gotten deliverance -from this so dangerous an enemy.[202] As they sat thus, and did -eat, Christiana asked the guide if he had caught no hurt in the -battle. Then said Mr. Great-heart, No, save a little on my flesh; -yet that also shall be so far from being to my detriment, that it -is at present a proof of my love to my Master and you, and shall -be a means, by grace, to increase my reward at last[203] (2 Cor. -4). - -CHRIST. But were you not afraid, good Sir, when you saw him come -out with his club?[204] - -GREAT-HEART. It is my duty, said he, to distrust my own ability, -that I may have reliance on Him that is stronger than all. - -CHRIST. But what did you think when he fetched you down to the -ground at the first blow? - -GREAT-HEART. Why, I thought, quoth he, that so my Master Himself -was served, and yet He it was that conquered at the last. - -MATT. When you all have thought what you please, I think God has -been wonderful good unto us, both in bringing us out of this Valley, -and in delivering us out of the hand of this enemy; for my part, -I see no reason, why we should distrust our God any more, since -He has now, and in such a place as this, given us such testimony -of His love as this. - -Then they got up and went forward. Now a little before them stood -an oak; and under it, when they came to it, they found an old pilgrim -fast asleep; they knew that he was a pilgrim by his clothes, and -his staff, and his girdle. - -So the guide, Mr. Great-heart, awaked him, and the old gentleman, -as he lift up his eyes, cried out, What's the matter? Who are you? -and what is your business here?[205] - -GREAT-HEART. Come, man, be not so hot, here is none but friends; -yet the old man gets up, and stands upon his guard, and will know -of them what they were. Then said the guide, My name is Great-heart; -I am the guide of these Pilgrims, which are going to the Celestial -Country. - -HONEST. Then said Mr. Honest, I cry you mercy; I feared that you -had been of the company of those that sometime ago did rob Little-faith -of his money; but now I look better about me, I perceive you are -honester people. - -GREAT-HEART. Why, what would, or could you have done, to have -helped yourself, if we indeed had been of that company. HON. Done! -why I would have fought as long as breath had been in me; and had -I so done, I am sure you could never have given me the worst on -it; for a Christian can never be overcome, unless he should yield -of himself.[206] - -GREAT-HEART. Well said, father Honest, quoth the guide; for by -this I know thou art a cock of the right kind, for thou hast said -the truth. - -HON. And by this, also, I know that thou knowest what true pilgrimage -is; for all others do think that we are the soonest overcome of -any. - -GREAT-HEART. Well, now we are so happily met, pray let me crave -your name, and the name of the place you came from. - -HON. My name I cannot; but I came from the town of Stupidity; it -lieth about four degrees beyond the City of Destruction. - -GREAT-HEART. Oh! are you that countryman, then? I deem I have -half a guess of you; your name is Old Honesty, is it not? So the -old gentleman blushed, and said, Not Honesty, in the abstract,[207] -but Honest is my name; and I wish that my nature shall agree to -what I am called. - -HON. But, Sir, said the old gentleman, how could you guess that I -am such a man, since I came from such a place? - -GREAT-HEART. I had heard of you before, by my Master; for He knows -all things that are done on the earth; but I have often wondered -that any should come from your place, for your town is worse than -is the City of Destruction itself. - -HON. Yes, we lie more off from the sun, and so are more cold and -senseless; but was a man in a mountain of ice, yet if the Sun of -Righteousness will arise upon him, his frozen heart shall feel a -thaw; and thus it hath been with me.[208] - -GREAT-HEART. I believe it, father Honest, I believe it; for I know -the thing is true. - -Then the old gentleman saluted all the Pilgrims with a holy kiss -of charity; and asked them of their names, and how they had fared -since they set out on their pilgrimage.[209] - -CHRIST. Then said Christiana, My name, I suppose you have heard of; -good Christian was my husband, and these four were his children. -But can you think how the old gentleman was taken, when she told -him who she was! He skipped, he smiled, and blessed them with a -thousand good wishes, saying: - -HON. I have heard much of your husband, and of his travels and wars, -which he underwent in his days. Be it spoken to your comfort, the -name of your husband rings over all these parts of the world: his -faith, his courage, his enduring, and his sincerity under all, has -made his name famous. Then he turned him to the boys, and asked -them of their names, which they told him. And then said he unto -them: Matthew, be thou like Matthew the publican, not in vice, -but in virtue (Matt. 10:3). Samuel, said he, be thou like Samuel -the Prophet, a man of faith and prayer (Psa. 99:6). Joseph, said -he, be thou like Joseph in Potiphar's house, chaste, and one that -flees from temptation (Gen. 39). And James, be thou like James -the Just, and like James the brother of our Lord (Acts 1:13, 14). -Then they told him of Mercy, and how she had left her town and her -kindred to come along with Christiana and with her sons. At that -the old honest man said, Mercy is thy name; by Mercy shalt thou be -sustained, and carried through all those difficulties that shall -assault thee in thy way, till thou shalt come thither, where thou -shalt look the Fountain of Mercy in the face with comfort. All -this while the guide, Mr. Great-heart, was very much pleased, and -smiled upon his companion. - -Now, as they walked along together, the guide asked the old gentleman, -if he did not know one Mr. Fearing, that came on pilgrimage out -of his parts? - -HON. Yes, very well, said he. He was a man that had the root of -the matter in him; but he was one of the most troublesome pilgrims -that ever I met with in all my days.[210] - -GREAT-HEART. I perceive you knew him; for you have given a very -right character of him. - -HON. Knew him! I was a great companion of his; I was with him most -an end; when he first began to think of what would come upon us -hereafter, I was with him. - -GREAT-HEART. I was his guide from my Master's house to the gates -of the Celestial City. - -HON. Then you knew him to be a troublesome one. - -GREAT-HEART. I did so, but I could very well bear it; for men of -my calling are oftentimes intrusted with the conduct of such as he -was. - -HON. Well then, pray let us hear a little of him, and how he managed -himself under your conduct. - -GREAT-HEART. Why, he was always afraid that he should come short -of whither he had a desire to go. Everything frightened him that -he heard anybody speak of, that had but the least appearance of -opposition in it. I hear that he lay roaring at the Slough of Despond -for about a month together; nor durst he, for all he saw several -go over before him, venture, though they, many of them, offered -to lend him their hand. He would not go back again neither.[211] -The Celestial City, he said, he should die if he came not to it; -and yet was dejected at every difficulty, and stumbled at every -straw that anybody cast in his way. Well, after he had lain at the -Slough of Despond a great while, as I have told you, one sunshine -morning, I do not know how, he ventured, and so got over; but -when he was over, he would scarce believe it. He had, I think, a -Slough of Despond in his mind; a slough that he carried everywhere -with him, or else he could never have been as he was. So he came -up to the gate, you know what I mean, that stands at the head of -this way; and there also he stood a good while, before he would -adventure to knock. When the gate was opened, he would give back, -and give place to others, and say that he was not worthy. For, -for all he got before some to the gate, yet many of them went in -before him. There the poor man would stand, shaking and shrinking. -I dare say, it would have pitied one's heart to have seen him; nor -would he go back again. At last, he took the hammer that hanged -on the gate in his hand, and gave a small rap or two; then One -opened to him, but he shrank back as before. He that opened stepped -out after him, and said, Thou trembling one, what wantest thou? -With that he fell down to the ground. He that spoke to him wondered -to see him so faint. So he said to him, Peace be to thee; up, for -I have set open the door to thee. Come in, for thou art blessed. -With that he got up, and went in trembling; and when he was in, he -was ashamed to show his face. Well, after he had been entertained -there a while, as you know how the manner is, he was bid go on -his way, and also told the way he should take. So he came till -he came to our house. But as he behaved himself at the gate, so -he did His behaviour at my Master the Interpreter's door. He lay -thereabout in the cold a good while, before he would adventure to -call; yet he would not go back, and the nights were long and cold -then. Nay, he had a note of necessity in his bosom to my Master, -to receive him and grant him the comfort of His house, and also -to allow him a stout and valiant conductor, because he was himself -so chicken-hearted a man; and yet, for all that, he was afraid to -call at the door. So he lay up and down thereabouts, till, poor -man! he was almost starved. Yea, so great was his dejection, that -though he saw several others, for knocking, get in, yet he was -afraid to venture. At last, I think, I looked out of the window, -and perceiving a man to be up and down about the door, I went out -to him, and asked what he was; but, poor man! the water stood in -his eyes; so I perceived what he wanted. I went, therefore, in and -told it in the house, and we showed the thing to our Lord. So He -sent me out again, to entreat him to come in; but, I dare say, I -had hard work to do it. At last he came in; and I will say that -for my Lord, He carried it wonderfully lovingly to him. There were -but a few good bits at the table, but some of it was laid upon his -trencher. Then he presented the note, and my Lord looked thereon, -and said his desire should he granted. So, when he had been there -a good while, he seemed to get some heart, and to be a little more -comfortable; for my Master, you must know, is one of very tender -bowels, especially to them that are afraid; wherefore He carried -it so towards him, as might tend most to his encouragement. Well, -when he had had a sight of the things of the place, and was ready to -take his journey to go to the city, my Lord, as He did to Christian -before, gave him a bottle of spirits, and some comfortable things -to eat. Thus we set forward, and I went before him; but the man -was but of few words, only he would sigh aloud. - -When we were come to where the three fellows were hanged, he said -that he doubted that that would be his end also. Only he seemed -glad when he saw the Cross and the Sepulchre. There, I confess, -he desired to stay a little to look, and he seemed, for a while -after, to be a little cheery. When we came at the Hill Difficulty, -he made no stick at that, nor did he much fear the lions; for you -must know that his trouble was not about such things as those; -his fear was about his acceptance at last.[212] - -I got him in at the House Beautiful, I think, before he was willing. -Also, when he was in, I brought him acquainted with the damsels -that were of the place; but he was ashamed to make himself much -for company. He desired much to be alone, yet he always loved good -talk, and often would get behind the screen to hear it. He also -loved much to see ancient things, and to be pondering them in -his mind. He told me afterwards that he loved to be in those two -houses from which he came last, to wit, at the gate, and that of -the Interpreter, but that he durst not be so bold to ask. - -When we went also from the House Beautiful, he went down the hill, -into the Valley of Humiliation, he went down as well as ever I -saw man in my life; for he cared not how mean he was, so he might -he happy at last. Yea, I think, there was a kind of a sympathy -betwixt that valley and him; for I never saw him better in all his -pilgrimage than when he was in that valley.[213] - -Here he would lie down, embrace the ground, and kiss the very -flowers that grew in this valley (Lam. 3:27-29). He would now be -up every morning by break of day, tracing and walking to and fro -in this valley. - -But when he was come to the entrance of the Valley of the Shadow -of Death, I thought I should have lost my man; not for that he -had any inclination to go back; that he always abhorred; but he -was ready to die for fear. Oh! the hobgoblins will have me! the -hobgoblins will have me! cried he; and I could not beat him out on -it. He made such a noise, and such an outcry here, that, had they -but heard him, it was enough to encourage them to come and fall -upon us.[214] - -But this I took very great notice of, that this valley was as quiet -while he went through it, as ever I knew it before or since. I -suppose these enemies here had now a special check from our Lord, -and a command not to meddle until Mr. Fearing was passed over it. - -It would he too tedious to tell you of all. We will, therefore, -only mention a passage or two more. When he was come at Vanity -Fair, I thought he would have fought with all at the men at the -fair. I feared there we should both have been knocked on the head, -so hot was he against their fooleries.[215] Upon the Enchanted -Ground, he was also very wakeful. But when he was come at the -river, where was no bridge, there again he was in a heavy case. -Now, now, he said, he should be drowned forever, and so never see -that Face with comfort that he had come so many miles to behold. - -And here, also, I took notice of what was very remarkable; the -water of that river was lower at this time than ever I saw it in -all my life. So he went over at last, not much above wet-shod.[216] -When he was going up to the gate, I began to take his leave of -him, and to wish him a good reception above. So he said, I shall, -I shall. Then parted we asunder, and I saw him no more. - -HON. Then, it seems, he was well at last. - -GREAT-HEART. Yes, yes; I never had doubt about him; he was a man -of a choice spirit, only he was always kept very low, and that made -his life so burdensome to himself, and so troublesome to others -(Psa. 88). He was, above many, tender of sin. He was so afraid -of doing injuries to others, that he often would deny himself of -that which was lawful, because he would not offend (Rom. 14:21; -1 Cor. 8:13). - -HON. But what should be the reason that such a good man should be -all his days so much in the dark?[217] - -GREAT-HEART. There are two sorts of reasons for it: One is, the -wise God will have it so; some must pipe, and some must weep (Matt. -11:16-18). Now Mr. Fearing was one that played upon this bass; he -and his fellows sound the sackbut, whose notes are more doleful -than the notes of other music are; though, indeed, some say the -bass is the ground of music. And, for my part, I care not at all -for that profession that begins not in heaviness of mind. The -first string that the musician usually touches is the bass, when -he intends to put all in tune. God also plays upon this string -first, when he sets the soul in tune for Himself. Only here was -the imperfection of Mr. Fearing, he could play upon no other music -but this, till towards his latter end.[218] - -I make bold to talk thus metaphorically, for the ripening of the -wits of young readers; and because, in the book of the Revelations, -the saved are compared to a company of musicians that play upon -their trumpets and harps, and sing their songs before the throne -(Rev. 8:2; 14:2, 3). - -HON. He was a very zealous man, as one may see by what relation you -have given of him; difficulties, lions, or Vanity Fair, he feared -not at all. It was only sin, death, and hell that was to him -a terror, because he had some doubts about his interest in that -celestial country.[219] - -GREAT-HEART. You say right. Those were the things that were his -troublers, and they, as you have well observed, arose from the -weakness of his mind thereabout, not from weakness of spirit as -to the practical part of a pilgrim's life. I dare believe that, -as the proverb is, 'he could have bit a firebrand, had it stood -in his way'; but the things with which he was oppressed, no man -ever yet could shake off with ease. - -CHRIST. Then said Christiana, This relation of Mr. Fearing has -done me good. I thought nobody had been like me; but I see there -was some semblance betwixt this good man and I; only we differed -in two things: His troubles were so great, they break out; but mine -I kept within. His, also, lay so hard upon him, they made him that -he could not knock at the houses provided for entertainment; but -my trouble was always such as made me knock the louder. - -MERCY. If I might also speak my heart, I must say, that something -of him has also dwelt in me; for I have ever been more afraid of -the lake, and the loss of a place in Paradise, than I have been of -the loss of other things. O, thought I, may I have the happiness -to have a habitation there, it is enough, though I part with all -the world to win it! - -MATT. Then said Matthew, Fear was one thing that made me think that -I was far from having that within me that accompanies salvation; -but if it were so with such a good man as he, why may it not also -go well with me? - -JAMES. No fears, no grace, said James. Though there is not always -grace where thereis the fear of hell, yet, to be sure, there is -no grace where there is no fear of God.[220] - -GREAT-HEART. Well said, James, thou hast hit the mark; for the -fear of God is the beginning of wisdom; and, to be sure, they that -lack the beginning, have neither middle nor end. But we will here -conclude our discourse of Mr. Fearing, after we have sent after -him this farewell. - - -Well, Master Fearing, thou didst fear -Thy God, and wast afraid -Of doing anything, while here, -That would have thee betray'd. -And didst thou fear the lake and pit? -Would others did so too! -For, as for them that want thy wit, -They do themselves undo.[221] - - -Now I saw, that they still went on in their talk; for after Mr. -Great-heart had made an end with Mr. Fearing, Mr. Honest began to -tell them of another, but his name was Mr. Self-will. He pretended -himself to be a pilgrim, said Mr. Honest; but I persuade myself he -never came in at the gate that stands at the head of the way. - -GREAT-HEART. Had you ever any talk with him about it? - -HON. Yes, more than once or twice; but he would always be like -himself, self-willed. He neither cared for man, nor argument, nor -yet example; what his mind prompted him to, that he would do, and -nothing else could he be got to. - -GREAT-HEART. Pray, what principles did he hold? for I suppose you -can tell. - -HON. He held, that a man might follow the vices as well as the -virtues of the pilgrims; and that if he did both, he should be -certainly saved. - -GREAT-HEART. How! if he had said, It is possible for the heart to -be guilty of the vices, as well as to partake of the virtues of -pilgrims, he could not much have been blamed; for indeed we are -exempted from no vice absolutely, but on condition that we watch -and strive.[222] But this, I perceive, is not the thing; but if I -understand you right, your meaning is, that he was of that opinion, -that it was allowable so to be. - -HON. Aye, aye, so I mean; and so he believed and practised. - -GREAT-HEART. But what ground had he for his so saying? - -HON. Why, he said he had the Scripture for his warrant. - -GREAT-HEART. Prithee, Mr. Honest, present us with a few particulars. - -HON. So I will. He said, To have to do with other men's wives, had -been practised by David, God's beloved; and therefore he could do -it. He said, To have more women than one, was a thing that Solomon -practised; and therefore he could do it. He said, That Sarah and -the godly midwives of Egypt lied, and so did saved Rahab; and -therefore he could do it. He said, That the disciples went at -the bidding of their Master, and took away the owner's ass; and -therefore he could do so too. He said, That Jacob got the inheritance -of his father in a way of guile and dissimulation; and therefore -he could do so too.[223] - -GREAT-HEART. Highly base! indeed. And you are sure he was of this -opinion? - -HON. I have heard him plead for it, bring Scripture for it, bring -argument for it, &c. - -GREAT-HEART. An opinion that is not fit to be with any allowance -in the world. - -HON. You must understand me rightly. He did not say that any man -might do this; but that those that had the virtues of those that -did such things, might also do the same. - -GREAT-HEART. But what more false than such a conclusion? for this -is as much as to say, that because good men heretofore have sinned -of infirmity, therefore he had allowance to do it of a presumptuous -mind; or if, because a child by the blast of the wind, or for that -it stumbled at a stone, fell down, and defiled itself in mire, -therefore he might willfully lie down and wallow like a boar therein. -Who could have thought that anyone could so far have been blinded -by the power of lust? But what is written must be true: They -'stumble at the Word, being disobedient; whereunto also they were -appointed' (1 Peter 2:8). - -His supposing that such may have the godly men's virtues, who -addict themselves to their vices, is also a delusion as strong as -the other. It is just as if the dog should say, I have, or may -have, the qualities of the child, because I lick up its stinking -excrements. To eat up the sin of God's people, is no sign of one -that is possessed with their virtues (Hosea 4:8). Nor can I believe, -that one that is of this opinion, can at present have faith or -love in him. But I know you have made strong objections against -him; prithee, what can he say for himself?[224] - -HON. Why, he says, To do this by way of opinion, seems abundance -more honest, than to do it, and yet hold contrary to it in opinion. - -GREAT-HEART. A very wicked answer; for though to let loose the -bridle to lusts, while our opinions are against such things, is -bad; yet, to sin, and plead a toleration so to do, is worse. The -one stumbles beholders accidentally, the other pleads them into -the snare. - -HON. There are many of this man's mind, that have not this man's -mouth; and that makes going on pilgrimage of so little esteem as -it is. - -GREAT-HEART. You have said the truth, and it is to be lamented; -but he that feareth the King of Paradise, shall come out of them -all. - -CHRIST. There are strange opinions in the world; I know one that -said, It was time enough to repent when they come to die.[225] - -GREAT-HEART. Such are not over wise. That man would have been loath, -might he have had a week to run twenty miles in for his life, to -have deferred that journey to the last hour of that week. - -HON. You say right; and yet the generality of them, that count -themselves pilgrims, do indeed do thus. I am, as you see, an old -man, and have been a traveler in this road many a day; and I have -taken notice of many things.[226] - -I have seen some that have set out as if they would drive all the -world afore them, who yet have, in few days, died as they in the -wilderness, and so never got sight of the promised land. I have -seen some that have promised nothing, at first setting out to be -pilgrims, and that one would have thought could not have lived a -day, that have yet proved very good pilgrims. - -I have seen some who have run hastily forward, that again have, -after a little time, run as fast just back again. - -I have seen some who have spoken very well of a pilgrim's life at -first, that, after a while, have spoken as much against it. I have -heard some, when they first set out for Paradise, say positively -there is such a place; who when they have been almost there, have -come back again, and said there is none. - -I have heard some vaunt what they would do, in case they should -he opposed, that have, even at a false alarm, fled faith, the -pilgrim's way, and all.[227] - -Now, as they were thus in their way, there came one running to -meet them, and said, Gentlemen, and you of the weaker sort, if you -love life, shift for yourselves, for the robbers are before you.[228] - -GREAT-HEART. Then said Mr. Great-heart, They be the three that -set upon Little-faith heretofore. Well, said he, we are ready for -them; so they went on their way. Now, they looked at every turning, -when they should have met with the villains; but whether they -heard of Mr. Great-heart, or whether they had some other game, -they came not up to the Pilgrims. - -Christiana then wished for an inn for herself and her children, -because they were weary.[229] Then said Mr. Honest, There is one -a little before us, where a very honourable disciple, one Gaius, -dwells (Rom. 16:23). So they all concluded to turn in thither, and -the rather, because the old gentleman gave him so good a report. -So when they came to the door, they went in, not knocking, for -folks use not to knock at the door of an inn. Then they called for -the master of the house, and he came to them. So they asked if they -might lie there that night. - -GAIUS. Yes, gentlemen, if ye be true men, for my house is for none -but pilgrims. Then was Christiana, Mercy, and the boys, the more -glad, for that the Inn-keeper was a lover of pilgrims. So they -called for rooms, and he showed them one for Christiana and her -children, and Mercy, and another for Mr. Great-heart and the old -gentleman. - -GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou -for supper? for these pilgrims have come far today, and are weary. - -GAIUS. It is late, said Gaius, so we cannot conveniently go out to -seek food; but such as we have, you shall be welcome to, if that -will content.[230] - -GREAT-HEART. We will be content with what thou hast in the house; -forasmuch as I have proved thee, thou art never destitute of that -which is convenient. - -Then he went down and spake to the cook, whose name was -Taste-that-which-is-good, to get ready supper for so many pilgrims. -This done, he comes up again, saying, Come, my good friends, you -are welcome to me, and I am glad that I have a house to entertain -you; and while supper is making ready, if you please, let us -entertain one another with some good discourse. So they all said, -Content. - -GAIUS. Then said Gaius, Whose wife is this aged matron? and whose -daughter is this young damsel. - -GREAT-HEART. The woman is the wife of one Christian, a Pilgrim -of former times; and these are his four children. The maid is one -of her acquaintance; one that she hath persuaded to come with her -on pilgrimage. The boys take all after their father, and covet to -tread in his steps; yea, if they do but see any place where the -old Pilgrim hath lain, or any print of his foot, it ministereth -joy to their hearts, and they covet to lie or tread in the same. - -GAIUS. Then said Gaius, Is this Christian's wife? and are these -Christian's children? I knew your husband's father, yea, also his -father's father. Many have been good of this stock; their ancestors -dwelt first at Antioch (Acts 11:26). Christian's progenitors (I -suppose you have heard your husband talk of them) were very worthy -men. They have, above any that I know, showed themselves men of -great virtue and courage, for the Lord of the Pilgrims, His ways, -and them that loved Him. I have heard of many of your husband's -relations, that have stood all trials for the sake of the truth. -Stephen, that was one of the first of the family from whence your -husband sprang, was knocked on the head with stones (Acts 7:59, -60). James, another of this generation, was slain with the edge -of the sword (Acts 12:2). To say nothing of Paul and Peter, men -anciently of the family from whence your husband came, there was -Ignatius, who was cast to the lions;[231] Romanus, whose flesh -was cut by pieces from his bones, and Polycarp, that played the -man in the fire. There was he that was hanged up in a basket in -the sun, for the wasps to eat; and he who they put into a sack, and -cast him into the sea to be drowned. It would be utterly impossible -to count up all of that family that have suffered injuries and -death, for the love of a pilgrim's life. Nor can I but be glad, to -see that thy husband has left behind him four such boys as these. -I hope they will bear up their father's name, and tread in their -father's steps, and come to their father's end. - -GREAT-HEART. Indeed, Sir, they are likely lads; they seem to choose -heartily their father's ways. - -GAIUS. That is it that I said; wherefore Christian's family is like -still to spread abroad upon the face of the ground, and yet to be -numerous upon the face of the earth; wherefore, let Christiana look -out some damsels for her sons, to whom they may be betrothed, &c., -that the name of their father and the house of his progenitors may -never be forgotten in the world.[232] - -HON. It is pity this family should fall and be extinct. - -GAIUS. Fall it cannot, but be diminished it may; but let Christiana -take my advice, and that is the way to uphold it. - -And, Christiana, said this Innkeeper, I am glad to see thee and -thy friend Mercy together here, a lovely couple. And may I advise, -take Mercy into a nearer relation to thee; if she will, let her be -given to Matthew, thy eldest son; it is the way to preserve you a -posterity in the earth. So this match was concluded, and in process -of time they were married; but more of that hereafter. - -Gaius also proceeded, and said, I will now speak on the behalf of -women, to take away their reproach. For as death and the curse came -into the world by a woman, (Gen. 3), so also did life and health: -'God sent forth His Son made of a woman' (Gal. 4:4). Yea, to show -how much those that came after, did abhor the act of the mother, -this sex, in the Old Testament, coveted children, if happily this -or that woman might be the mother of the Saviour of the world. - -I will say again, that when the Saviour was come, women rejoiced -in Him before either man or angel (Luke 2). I read not, that ever -any man did give unto Christ so much as one groat; but the women -followed Him, and ministered to Him of their substance (Luke 8:2, -3). It was a woman that washed His feet with tears, and a woman -that anointed His body to the burial (Luke 7:37, 50; John 11:2; -12:3). They were women that wept, when He was going to the Cross, -and women that followed Him from the Cross, and that sat by His -sepulchre, when he was buried (Luke 23:27; Matt. 27:55, 56, 61). -They were women that were first with Him at His resurrection-morn; -and women that brought tidings first to His disciples, that He -was risen from the dead (Luke 24:22, 23). Women, therefore, are -highly favoured, and show by these things that they are sharers -with us in the grace of life. - -Now the cook sent up to signify that supper was almost ready, and -sent one to lay the cloth, the trenchers, and to set the salt and -bread in order. - -Then said Matthew, The sight of this cloth, and of this fore-runner -of the supper, begetteth in me a greater appetite to my food than -I had before. - -GAIUS. So let all ministering doctrines to thee, in this life, -beget in thee a greater desire to sit at the supper of the great -King in His kingdom; for all preaching, books, and ordinances -here, are but as the laying of the trenchers, and as setting of -salt upon the board, when compared with the feast that our Lord -will make for us when we come to His house. - -So supper came up;[233] and first, a heave-shoulder, and a wave-breast -(Lev. 7:32-34; 10:14, 15), were set on the table before them, to -show that they must begin their meal with prayer and praise to -God (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted his -heart up to God with; and with the wave-breast, where his heart -lay, with that he used to lean upon his harp when he played. These -two dishes were very fresh and good, and they all eat heartily well -thereof. - -The next they brought up, was a bottle of wine, red as blood (Deut. -32:14). So Gaius said to them, Drink freely; this is the juice of -the true vine, that makes glad the heart of God and man (Judg. -9:13; John 15:1). So they drank and were merry. - -The next was a dish of milk well crumbed; but Gaius said, Let the -boys have that, that they may grow thereby (1 Peter 2:1, 2). Then -they brought up in course a dish of butter and honey. Then said -Gaius, Eat freely of this; for this is good to cheer up, and -strengthen your judgments and understandings. This was our Lord's -dish when He was a child: 'Butter and honey shall He eat, that He -may know to refuse the evil, and choose the good' (Isa. 7:15). - -Then they brought them up a dish of apples, and they were very -good tasted fruit. Then said Matthew, May we eat apples, since -they were such, by, and with which, the serpent beguiled our first -mother? - -Then said Gaius- - - -Apples were they with which we were beguil'd -Yet sin, not apples, hath our souls defil'd. -Apples forbid, if eat, corrupt the blood; -To eat such, when commanded, does us good. -Drink of His flagons, then, thou church, His dove, -And eat His apples, who are sick of love. - - -Then said Matthew, I made the scruple, because I awhile since was -sick with eating of fruit. - -GAIUS. Forbidden fruit will make you sick but not what our Lord -has tolerated. - -While they were thus talking, they were presented with another -dish, and it was a dish of nuts (Song. 6:11). Then said some at the -table, Nuts spoil tender teeth, especially the teeth of children; -which when Gaius heard, he said-- - - -Hard texts are nuts (I will not call them cheaters), -Whose shells do keep their kernels from the eaters. -Ope then the shells, and you shall have the meat; -They here are brought for you to crack and eat. - - -Then were they very merry, and sat at the table a long time, talking -of many things. Then said the old gentleman, My good landlord, -while we are cracking your nuts, if you please, do you open this -riddle:[234] - - -A man there was though some did count him mad, -The more he cast away, the more he had. - - -Then they all gave good heed, wondering what good Gaius would say; -so he sat still awhile, and then thus replied-- - - -He that bestows his goods upon the poor, -Shall have as much again, and ten times more. - - -Then said Joseph, I dare say, Sir, I did not think you could have -found it out. - -Oh! said Gaius, I have been trained up in this way a great while; -nothing teaches like experience; I have learned of my Lord to be -kind; and have found by experience, that I have gained thereby. -'There is that scattereth, and yet increaseth; and there is that -withholdeth more than is meet; but it tendeth to poverty' (Prov. -11:24). 'There is that maketh himself rich, yet hath nothing; there -is that maketh himself poor, yet hath great riches'[235] (Prov. -13:7). Then Samuel whispered to Christiana, his mother, and said, -Mother, this is a very good man's house, let us stay here a good -while, and let my brother Matthew be married here to Mercy, before -we go any further.[236] - -The which Gaius the host overhearing, said, With a very good will, -my child. - -So they staid there more than a month, and Mercy was given to -Matthew to wife. - -While they staid here, Mercy, as her custom was, would be making -coats and garments to give to the poor, by which she brought up a -very good report upon the Pilgrims.[237] - -But to return again to our story. After supper the lads desired a -bed; for that they were weary with travelling: then Gaius called -to show them their chamber; but said Mercy, I will have them to -bed. So she had them to bed, and they slept well; but the rest -sat up all night; for Gaius and they were such suitable company, -that they could not tell how to part. Then after much talk of their -Lord, themselves, and their journey, old Mr. Honest, he that put -forth the riddle to Gaius, began to nod. Then said Great-heart, -What, Sir, you begin to be drowsy; come, rub up; now here is a -riddle for you. Then said Mr. Honest, Let us hear it. Then said -Mr. Great-heart, - - -He that will kill, must first be overcome, -Who live abroad would, first must die at home. - - -Ha! said Mr. Honest, it is a hard one, hard to expound, and harder -to practise. But come, landlord, said he, I will, if you please, -leave my part to you; do you expound it, and I will hear what you -say. No, said Gaius, it was put to you, and it is expected that -you should answer it. Then said the old gentleman, - - -He first by grace must conquer'd be, -That sin would mortify; -And who, that lives, would convince me, -Unto himself must die.[238] - - -It is right, said Gaius; good doctrine and experience teaches -this. For, first, until grace displays itself, and overcomes the -soul with its glory, it is altogether without heart to oppose sin; -besides if sin is Satan's cords, by which the soul lies bound, how -should it make resistance, before it is loosed from that infirmity? - -Secondly, nor will any, that knows either reason or grace, believe -that such a man can be a living monument of grace that is a slave -to his own corruptions. - -And now it comes in my mind, I will tell you a story worth the -hearing. There were two men that went on pilgrimage; the one began -when he was young, the other when he was old. The young man had -strong corruptions to grapple with; the old man's were decayed -with the decays of nature. The young man trod his steps as even -as did the old one, and was every way as light as he. Who now, -or which of them, had their graces shining clearest, since both -seemed to be alike - -HON. The young man's, doubtless. For that which heads it against -the greatest opposition, gives best demonstration that it is -strongest; especially when it also holdeth pace with that that -meets not with half so much; as, to be sure, old age does not.[239] -Besides, I have observed that old men have blessed themselves with -this mistake, namely, taking the decays of nature for a gracious -conquest over corruptions, and so have been apt to beguile -themselves. Indeed, old men that are gracious, are best able to -give advice to them that are young, because they have seen most -of the emptiness of things. But yet, for an old and a young [man] -to set out both together, the young one has the advantage of the -fairest discovery of a work of grace within him, though the old -man's corruptions are naturally the weakest. - -Thus they sat talking till break of day. Now, when the family was -up, Christiana bid her son James that he should read a chapter; so -he read the fifty-third of Isaiah. When he had done, Mr. Honest -asked, why it was said that the Saviour is said to come 'out of a -dry ground'; and also, that 'He had no form or comeliness in him?' - -GREAT-HEART. Then said Mr. Great-heart, To the first, I answer, -Because the church of the Jews, of which Christ came, had then -lost almost all the sap and spirit of religion. To the second, I -say, The words are spoken in the person of the unbelievers, who, -because they want that eye that can see into our Prince's heart, -therefore they judge of Him by the meanness of His outside. Just -like those that know not that precious stones are covered over with -a homely crust; who, when they have found one, because they know -not what they have found, cast it again away, as men do a common -stone. - -Well, said Gaius, now you are here, and since, as I know, Mr. -Great-heart is good at his weapons, if you please, after we have -refreshed ourselves, we will walk into the fields, to see if we can -do any good.[240] About a mile from hence, there is one Slay-good, -a giant that does much annoy the King's highway in these parts; -and I know whereabout his haunt is. He is master of a number of -thieves; it would be well if we could clear these parts of him. So -they consented, and went, Mr. Great-heart with his sword, helmet, -and shield, and the rest with spears and staves.[241] When they -came to the place where he was, they found him with one Feeble-mind -in his hands, whom his servants had brought unto him, having taken -him in the way. Now the giant was rifling him, with a purpose, after -that, to pick his bones, for he was of the nature of flesh-eaters. - -Well, so soon as he saw Mr. Great-heart and his friends at the -mouth of his cave, with their weapons, he demanded what they wanted. - -GREAT-HEART. We want thee; for we are come to revenge the quarrel -of the many that thou hast slain of the pilgrims, when thou hast -dragged them out of the King's highway; wherefore, come out of -thy cave. So he armed himself and came out; and to a battle they -went, and fought for above an hour, and then stood still to take -wind. - -SLAY. Then said the giant, Why are you here on my ground? - -GREAT-HEART. To revenge the blood of pilgrims, as I also told thee -before. So they went to it again, and the giant made Mr. Great-heart -give back; but he came up again, and, in the greatness of his mind, -he let fly with such stoutness at the giant's head and sides, that -he made him let his weapon fall out of his hand; so he smote him, -and slew him, and cut off his head, and brought it away to the -inn. He also took Feeble-mind, the pilgrim, and brought him with -him to his lodgings. When they were come home, they showed his -head to the family, and then set it up, as they had done others -before, for a terror to those that shall attempt to do as he -hereafter.[242] - -Then they asked Mr. Feeble-mind how he fell into his hands? - -FEEBLE-MIND. Then said the poor man, I am a sickly man, as you -see; and, because death did usually once a day knock at my door, -I thought I should never be well at home; so I betook myself to a -pilgrim's life, and have traveled hither from the town of Uncertain, -where I and my father were born. I am a man of no strength at all -of body, nor yet of mind; but would, if I could, though I can but -crawl, spend my life in the pilgrim's way.[243] When I came at -the gate that is at the head of the way, the Lord of that place -did entertain me freely; neither objected He against my weakly -looks, nor against my feeble mind; but gave me such things that -were necessary for my journey, and bid me hope to the end. When -I came to the house of the Interpreter, I received much kindness -there; and because the Hill Difficulty was judged too hard for -me, I was carried up that by one of His servants. Indeed, I have -found much relief from pilgrims, though none were willing to go so -softly as I am forced to do; yet still, as they came on, they bid -me be of good cheer, and said that it was the will of their Lord -that comfort should be given to the feeble-minded, and so went -on their own pace (1 Thess. 5:14). When I was come up to Assault -Lane, then this giant met with me, and bid me prepare for an -encounter; but, alas! feeble one that I was, I had more need of -a cordial. So he came up and took me. I conceited he should not -kill me. Also, when he had got me into his den, since I went not -with him willingly, I believed I should come out alive again; -for I have heard, that not any pilgrim that is taken captive by -violent hands, if he keeps heart-whole towards his Master, is, by -the laws of Providence, to die by the hand of the enemy. Robbed -I looked to be, and robbed to be sure I am; but I am, as you see, -escaped with life; for the which I thank my King as author, and -you as the means. Other brunts I also look for; but this I have -resolved on, to wit, to run when I can, to go when I cannot run, -and to creep when I cannot go. As to the main, I thank Him that -loves me, I am fixed. My way is before me, my mind is beyond the -river that has no bridge, though I am, as you see, but of a feeble -mind.[244] - -HON. Then said old Mr. Honest, Have you not, some time ago, been -acquainted with one Mr. Fearing, a pilgrim. - -FEEBLE. Acquainted with him! Yes; he came from the town of -Stupidity, which lieth four degrees to the northward of the City -of Destruction, and as many off of where I was born; yet we were -well acquainted, for, indeed, he was my uncle, my father's brother. -He and I have been much of a temper. He was a little shorter than -I, but yet we were much of a complexion. - -HON. I perceive you know him; and I am apt to believe also, that -you were related one to another; for you have his whitely look, a -cast like his with your eye, and your speech is much alike. - -FEEBLE. Most have said so that have known us both; and besides, -what I have read in him, I have, for the most part, found in myself. - -GAIUS. Come, Sir, said good Gaius, be of good cheer, you are welcome -to me, and to my house, and what thou hast a mind to, call for -freely; and what thou wouldest have my servants do for thee, they -will do it with a ready mind. - -Then said Mr. Feeble-mind, This is unexpected favour, and as the -sun shining out of a very dark cloud. Did Giant Slay-good intend -me this favour when he stopped me, and resolved to let me go no -further? Did he intend, that after he had rifled my pockets, I -should go to Gaius, mine host? Yet so it is.[245] - -Now, just as Mr. Feeble-mind and Gaius were thus in talk, there -comes one running, and called at the door, and told that, about a -mile and a half off, there was one Mr. Not-right, a pilgrim, struck -dead upon the place where he was with a thunder-bolt.[246] - -FEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me some -days before I came so far as hither, and would be my company-keeper. -He also was with me when Slay-good, the giant, took me; but he -was nimble of his heels, and escaped. But, it seems, he escaped -to die, and I was took to live.[247] - - -What, one would think, doth seek to slay outright, -Ofttimes delivers from the saddest plight. -That very providence, whose face is death, -Doth ofttimes to the lowly life bequeath. -I taken was, he did escape and flee; -Hands cross'd gives death to him, and life to me. - - -Now, about this time, Matthew and Mercy were married. Also Gaius -gave his daughter Phoebe to James, Matthew's brother, to wife; -after which time they yet staid above ten days at Gaius' house, -spending their time, and the seasons, like as pilgrims used to -do.[248] - -When they were to depart, Gaius made them a feast, and they did eat -and drink, and were merry. Now the hour was come that they must -be gone; wherefore, Mr. Great-heart called for a reckoning; but -Gaius told him, that at his house it was not the custom for pilgrims -to pay for their entertainment. He boarded them by the year, but -looked for his pay from the good Samaritan, who had promised him, -at his return, whatsoever charge he was at with them, faithfully -to repay him (Luke 10:34, 35). Then said Mr. Great-heart to him, - -GREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dost -to the brethren, and to strangers; which have borne witness of -thy charity before the church; whom if thou (yet) bring forward -on their journey after a godly sort, thou shalt do well' (3 John -5, 6). Then Gaius took his leave of them all, and of his children, -and particularly of Mr. Feeble-mind. He also gave him something -to drink by the way. - -Now Mr. Feeble-mind, when they were going out of the door, made as -if he intended to linger; the which when Mr. Great-heart espied, -he said, Come, Mr. Feeble-Mind, pray do you go along with us, I -will be your conductor, and you shall fare as the rest. - -FEEBLE. Alas! I want a suitable companion; you are all lusty and -strong; but I, as you see, am weak; I choose, therefore, rather -to come behind, lest, by reason of my many infirmities, I should -be both a burden to myself and to you. I am, as I said, a man of -a weak and feeble mind, and shall be offended and made weak at -that which others can bear. I shall like no laughing; I shall like -no gay attire; I shall like no unprofitable questions. Nay, I -am so weak a man, as to be offended with that which others have -liberty to do. I do not yet know all the truth; I am a very ignorant -Christian man; sometimes, if I hear some rejoice in the Lord, it -troubles me, because I can not do so too. It is with me, as it -is with a weak man among the strong, or as with a sick man among -the healthy, or as a lamp despised ('He that is ready to slip with -his feet, is as a lamp despised in the thought of him that is at -ease' Job 12:5), so that I know not what to do.[249] - -GREAT-HEART. But, brother, said. Mr. Great-heart, I have it in -commission to 'comfort the feeble-minded,' and to 'support the -weak' (1 Thess. 5:14). You must needs go along with us; we will -wait for you; we will lend you our help (Rom. 14:1); we will deny -ourselves of some things, both opinionative and practical, for -your sake (1 Cor. 8), we will not enter into doubtful disputations -before you; we will be made all things to you, rather than you -shall be left behind[250] (1 Cor. 9:22). - -Now all this while they were at Gaius' door; and behold, as they -were thus in the heat of their discourse, Mr. Ready-to-halt came -by, with his crutches [promises] in his hand (Psa. 38:17); and he -also was going on pilgrimage. - -FEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thou -hither? I was but just now complaining, that I had not a suitable -companion, but thou art according to my wish. Welcome, welcome, -good Mr. Ready-to-halt, I hope thee and I may be some help. - -READY-TO-HALT. I shall be glad of thy company, said the other; and -good Mr. Feeble-mind, rather than we will part, since we are thus -happily met, I will lend thee one of my crutches.[251] - -FEEBLE. Nay, said he, though I thank thee for thy goodwill, I -am not inclined to halt before I am lame. Howbeit, I think, when -occasion is, it may help me against a dog.[252] - -READY. If either myself or my crutches can do thee a pleasure, we -are both at thy command, good Mr. Feeble-mind. - -Thus therefore they went on; Mr. Great-heart and Mr. Honest went -before, Christiana and her children went next, and Mr. Feeble-mind -and Mr. Ready-to-halt, came behind with his crutches.[253] Then -said Mr. Honest, - -HON. Pray, Sir, now we are upon the road, tell us some profitable -things of some that have gone on pilgrimage before us. - -GREAT-HEART. With a good will. I suppose you have heard how Christian -of old did meet with Apollyon in the Valley of Humiliation; and -also what hard work he had, to go through the Valley of the Shadow -of Death. Also I think you cannot but have heard how Faithful -was put to it with Madam Wanton, with Adam the first, with one -Discontent, and Shame, four as deceitful villains as a man can -meet with upon the road. - -HON. Yes, I have heard of all this; but indeed, good Faithful was -hardest put to it with Shame; he was an unwearied one. - -GREAT-HEART. Aye; for, as the Pilgrim well said, he of all men had -the wrong name. - -HON. But pray, Sir, where was it that Christian and Faithful met -Talkative? That same was also a notable one. - -GREAT-HEART. He was a confident fool, yet many follow his ways. - -HON. He had like to have beguiled Faithful. - -GREAT-HEART. Aye, but Christian put him into a way quickly to -find him out. Thus they went on till they came at the place where -Evangelist met with Christian and Faithful, and prophesied to them -of what should befall them at Vanity Fair. - -GREAT-HEART. Then said their guide, Hereabouts did Christian and -Faithful meet with Evangelist, who prophesied to them of what -troubles they should meet with at Vanity Fair. - -HON. Say you so? I dare say it was a hard chapter that then he did -read unto them.[254] - -GREAT-HEART. It was so; but he gave them encouragement withal. But -what do we talk of them? they were a couple of lion-like men; they -had set their faces like flint. Don't you remember how undaunted -they were when they stood before the judge? - -HON. Well, Faithful bravely suffered. - -GREAT-HEART. So he did, and as brave things came on it; for Hopeful -and some others, as the story relates it, were converted by his -death. - -HON. Well, but pray go on; for you are well acquainted with things. - -GREAT-HEART. Above all that Christian met with after he had passed -through Vanity Fair, one By-ends was the arch one. - -HON. By-ends! What was he? - -GREAT-HEART. A very arch fellow; a downright hypocrite. One that -would be religious which way ever the world went; but so cunning, -that he would be sure neither to lose nor suffer for it. He had -his mode of religion for every fresh occasion; and his wife was as -good at it as he. He would turn and change from opinion to opinion; -yea, and plead for so doing too. But, so far as I could learn, -he came to an ill end with his by-ends; nor did I ever hear that -any of his children were ever of any esteem with any that truly -feared God. - -Now, by this time, they were come within sight of the town of -Vanity, where Vanity Fair is kept. So, when they saw that they were -so near the town, they consulted with one another, how they should -pass through the town; and some said one thing, and some another. -At last Mr. Great-heart said, I have, as you may understand, often -been a conductor of pilgrims through this town; now I am acquainted -with one Mr. Mnason, a Cyprusian by nation, an old disciple, at -whose house we may lodge (Acts 21:16). If you think good, said -he, we will turn in there.[255] - -Content, said old Honest; Content, said Christiana; Content, said -Mr. Feeble-mind; and so they said all. Now, you must think, it was -even-tide by that they got to the outside of the town; but Mr. -Great-heart knew the way to the old man's house. So thither they -came; and he called at the door, and the old man within knew his -tongue so soon as ever he heard it; so he opened, and they all -came in. Then said Mnason their host, How far have ye come today? -So they said, From the house of Gaius our friend. I promise you, -said he, you have gone a good stitch, you may well be a weary; -sit down. So they sat down. - -GREAT-HEART. Then said their guide, Come, what cheer, Sirs? I dare -say you are welcome to my friend. - -MNASON. I also, said Mr. Mnason, do bid you welcome, and, whatever -you want, do but say, and we will do what we can to get it for -you. - -HON. Our great want, a while since, was harbour and good company, -and now I hope we have both. - -MNASON. For harbour, you see what it is; but for good company, -that will appear in the trial. - -GREAT-HEART. Well, said Mr. Great-heart, will you have the Pilgrims -up into their lodging? - -MNASON. I will, said Mr. Mnason. So he had them to their respective -places; and also showed them a very fair dining-room, where they -might be, and sup together, until time was come to go to rest. - -Now, when they were set in their places, and were a little cheery -after their journey, Mr. Honest asked his landlord, if there were -any store of good people in the town? - -MNASON. We have a few, for indeed they are but a few, when compared -with them on the other side. - -HON. But how shall we do to see some of them? for the sight -of good men to them that are going on pilgrimage, is like to the -appearing of the moon and the stars to them that are sailing upon -the seas.[256] - -Then Mr. Mnason stamped with his foot, and his daughter Grace -came up; so he said unto her, Grace, go you, tell my friends, Mr. -Contrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-lie, and Mr. -Penitent; that I have a friend or two at my house that have a mind -this evening to see them. - -So Grace went to call them, and they came; and, after salutation -made, they sat down together at the table. - -Then said Mr. Mnason, their landlord, My neighbours, I have, as you -see, a company of strangers come to my house; they are Pilgrims; -they come from afar, and are going to mount Zion. But who, quoth -he, do you think this is? pointing with his finger to Christiana; -it is Christiana, the wife of Christian, that famous Pilgrim, -who, with Faithful his brother, were so shamefully handled in our -town. At that they stood amazed, saying, We little thought to see -Christiana, when Grace came to call us; wherefore this is a very -comfortable surprise. Then they asked her of her welfare, and if -these young men were her husband's sons? And when she had told -them they were, they said, The King whom you love and serve, make -you as your father, and bring you where he is in peace! - -HON. Then Mr. Honest (when they were all sat down) asked Mr. -Contrite, and the rest, in what posture their town was at present? - -CONTRITE. You may be sure we are full of hurry in fair-time. It -is hard keeping our hearts and spirits in any good order, when we -are in a cumbered condition. He that lives in such a place as this -is, and that has to do with such as we have, has need of an item, -to caution him to take heed, every moment of the day. - -HON. But how are your neighbours for quietness? - -CONTRITE. They are much more moderate now than formerly. You know -how Christian and Faithful were used at our town; but of late, -I say, they have been far more moderate. I think the blood of -Faithful lieth with load upon them till now; for since they burned -him, they have been ashamed to burn any more. In those days we -were afraid to walk the streets, but now we can show our heads. -Then the name of a professor was odious; now, especially in some -parts of our town (for you know our town is large), religion is -counted honourable.[257] - -Then said Mr. Contrite to them, Pray how fareth it with you in -your pilgrimage? How stands the country affected towards you? - -HON. It happens to us as it happeneth to wayfaring men; sometimes -our way is clean, sometimes foul, sometimes up hill, sometimes -down hill; we are seldom at a certainty; the wind is not always -on our backs, nor is everyone a friend that we meet with in the -way. We have met with some notable rubs already; and what are yet -behind, we know not; but for the most part, we find it true, that -has been talked of, of old, A good man must suffer trouble. - -CONTRITE. You talk of rubs; what rubs have you met withal? - -HON. Nay, ask Mr. Great-heart, our guide, for he can give the best -account of that. - -GREAT-HEART. We have been beset three or four times already. -First, Christiana and her children were beset with two ruffians, -that they feared would a took away their lives. We were beset with -Giant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we did -rather beset the last, than were beset of him. And thus it was: -After we had been some time at the house of 'Gaius, mine host, and -of the whole church' (Rom. 16:23), we were minded upon a time to -take our weapons with us, and so go see if we could light upon any -of those that were enemies to pilgrims (for we heard that there -was a notable one thereabouts). Now Gaius knew his haunt better -than I, because he dwelt thereabout; so we looked, and looked, -till at last we discerned the mouth of his cave; then we were -glad, and plucked up our spirits. So we approached up to his den, -and lo, when we came there, he had dragged, by mere force, into -his net, this poor man, Mr. Feeble-mind, and was about to bring -him to his end. But when he saw us, supposing, as we thought, he -had had another prey, he left the poor man in his hole, and came -out. So we fell to it full sore, and he lustily laid about him; -but in conclusion, he was brought down to the ground, and his -head cut off, and set up by the way-side, for a terror to such as -should after practise such ungodliness. That I tell you the truth, -here is the man himself to affirm it, who was as a lamb taken out -of the mouth of the lion. - -FEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to my -cost, and comfort; to my cost, when he threatened to pick my bones -every moment; and to my comfort, when I saw Mr. Great-heart and -his friends with their weapons, approach so near for my deliverance. - -HOLY-MAN. Then said Mr. Holy-man, There are two things that they -have need to be possessed with, that go on pilgrimage; courage, -and an unspotted life. If they have not courage, they can never -hold on their way; and if their lives be loose, they will make the -very name of a Pilgrim stink. - -LOVE-SAINT. Then said Mr. Love-saint, I hope this caution is not -needful amongst you. But truly, there are many that go upon the -road, that rather declare themselves strangers to pilgrimage, than -strangers and pilgrims in the earth. - -DARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neither -have the pilgrim's need, nor the pilgrim's courage; they go not -uprightly, but all awry with their feet; one shoe goes inward, -another outward, and their hosen out behind; there a rag, and there -a rent, to the disparagement of their Lord. - -PENITENT. These things, said Mr. Penitent, they ought to be troubled -for; nor are the pilgrims like to have that grace put upon them -and their pilgrim's progress, as they desire, until the way is -cleared of such spots and blemishes. - -Thus they sat talking and spending the time, until supper was set -upon the table; unto which they went and refreshed their weary -bodies; so they went to rest. Now they stayed in this fair a great -while, at the house of this Mr. Mnason, who, in process of time, -gave his daughter Grace unto Samuel, Christiana's son, to wife, -and his daughter Martha to Joseph. - -The time, as I said, that they lay here, was long (for it was not -now as in former times). Wherefore the Pilgrims grew acquainted -with many of the good people of the town, and did them what service -they could. Mercy, as she was wont, laboured much for the poor; -wherefore their bellies and backs blessed her, and she was there an -ornament to her profession.[258] And, to say the truth for Grace, -Phoebe, and Martha, they were all of a very good nature, and did -much good in their place. They were also all of them very fruitful; -so that Christian's name, as was said before, was like to live in -the world. - -While they lay here, there came a monster out of the woods, and -slew many of the people of the town. It would also carry away their -children, and teach them to suck its whelps.[259] Now, no man in -the town durst so much as face this monster; but all men fled when -they heard of the noise of his coming. - -The monster was like unto no one beast upon the earth; its body was -like a dragon, and it had seven heads and ten horns (Rev. 17:3). -It made great havoc of children, and yet it was governed by a -woman.[260] This monster propounded conditions to men, and such -men as loved their lives more than their souls, accepted of those -conditions. So they came under.[261] - -Now this Mr. Great-heart, together with these that came to visit -the pilgrims at Mr. Mnason's house, entered into a covenant to go -and engage this beast, if perhaps they might deliver the people -of this town from the paws and mouth of this so devouring a serpent. - -Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, Mr. Dare-not-lie, -and Mr. Penitent, with their weapons go forth to meet him. Now -the monster, at first, was very rampant, and looked upon these -enemies with great disdain; but they so belaboured him, being -sturdy men at arms, that they made him make a retreat; so they -came home to Mr. Mnason's house again. - -The monster, you must know, had his certain seasons to come out -in, and to make his attempts upon the children of the people of the -town; also these seasons did these valiant worthies watch him in, -and did still continually assault him; insomuch, that in process -of time he became not only wounded, but lame; also he has not made -that havoc of the townsmen's children, as formerly he has done. -And it is verily believed by some, that this beast will die of his -wounds.[262] - -This, therefore, made Mr. Great-heart and his fellows of great fame -in this town; so that many of the people that wanted their taste -of things, yet had a reverend esteem and respect for them.[263] -Upon this account therefore it was, that these pilgrims got not -much hurt here. True, there were some of the baser sort, that -could see no more than a mole, nor understand more than a beast; -these had no reverence for these men, nor took they notice of -their valour or adventures.[264] - -Well, the time grew on that the Pilgrims must go on their way, -wherefore they prepared for their journey. They sent for their -friends; they conferred with them; they had some time set apart, -therein to commit each other to the protection of their Prince. -There were again, that brought them of such things as they had, -that were fit for the weak and the strong, for the women and the -men, and so laded them with such things as were necessary (Acts -28:10). - -Then they set forward on their way; and their friends accompanying -them so far as was convenient, they again committed each other to -the protection of their King, and parted. They, therefore, that -were of the Pilgrims' company went on, and Mr. Great-heart went -before them. Now the women and children being weakly, they were -forced to go as they could bear; by this means Mr. Ready-to-halt -and Mr. Feeble-mind had more to sympathize with their condition. - -When they were gone from the townsmen, and when their friends had -bid them farewell; they quickly came to the place where Faithful -was put to death; there therefore they made a stand, and thanked -Him that had enabled him to bear his cross so well; and the rather -because they now found that they had a benefit by such a manly -suffering as his was.[265] - -They went on, therefore, after this, a good way further, talking -of Christian and Faithful; and how Hopeful joined himself to -Christian after that Faithful was dead. - -Now they were come up with the Hill Lucre, where the silver mine -was, which took Demas off from his pilgrimage, and into which, as -some think, By-ends fell and perished; wherefore they considered -that. But when they were come to the old monument that stood over -against the Hill Lucre, to wit, to the pillar of salt that stood -also within view of Sodom and its stinking lake; they marveled, -as did Christian before, that men of that knowledge and ripeness -of wit, as they were, should be so blinded as to turn aside here. -Only they considered again, that nature is not affected with the -harms that others have met with, especially if that thing upon -which they look, has an attracting virtue upon the foolish eye. - -I saw now that they went on, till they came at the river that was -on this side of the Delectable Mountains. To the river where the -fine trees grow on both sides; and whose leaves, if taken inwardly, -are good against surfeits, where the meadows are green all the -year long, and where they might lie down safely (Psa. 23). - -By this river side, in the meadow, there were cotes and folds for -sheep, a house built for the nourishing and bringing up of those -lambs, the babes of those women that go on pilgrimage (Heb. 5:2). -Also there was here one that was intrusted with them, who could -have compassion, and that could gather these lambs with His arm, -and carry them in His bosom, and that could gently lead those -that were with young (Isa. 40:11). Now to the care of THIS MAN, -Christiana admonished her four daughters to commit their little ones, -that by these waters they might be housed, harboured, succoured, -and nourished, and that none of them might be lacking in time to -come.[266] This Man, if any of them go astray, or be lost, He will -bring them again; He will also bind up that which was broken, and -will strengthen them that are sick (Ezek. 34:11-16). Here they -will never want meat, and drink, and clothing; here they will be -kept from thieves and robbers; for this Man will die before one -of those committed to His trust shall be lost (Jer. 23:4). - -Besides, here they shall be sure to have good nurture and admonition, -and shall be taught to walk in right paths, and that you know is -a favour of no small account. Also here, as you see, are delicate -waters, pleasant meadows, dainty flowers, variety of trees, and -such as bear wholesome fruit; fruit not like that that Matthew ate -of, that fell over the wall out of Beelzebub's garden; but fruit -that procureth health where there is none, and that continueth and -increaseth it where it is.[267] - -So they were content to commit their little ones to Him; and that -which was also an encouragement to them so to do, was, for that -all this was to be at the charge of the King, and so was as an -hospital for young children and orphans. - -Now they went on; and when they were come to By-path Meadow, to -the stile over which Christian went with his fellow Hopeful, when -they were taken by Giant Despair, and put into Doubting Castle; -they sat down and consulted what was best to be done; to wit, now -they were so strong, and had got such a man as Mr. Great-heart -for their conductor, whether they had not best to make an attempt -upon the Giant, demolish his castle, and, if there were any pilgrims -in it, to set them at liberty, before they went any further. So -one said one thing, and another said the contrary. One questioned -if it were lawful to go upon unconsecrated ground; another said -they might, provided their end was good; but Mr. Great-heart said, -Though that assertion offered last cannot be universally true, -yet I have a commandment to resist sin, to overcome evil, to fight -the good fight of faith; and, I pray, with whom should I fight -this good fight, if not with Giant Despair? I will, therefore, -attempt the taking away of his life, and the demolishing of Doubting -Castle. Then said he, Who will go with me? Then said old Honest, -I will. And so will we too, said Christiana's four sons, Matthew, -Samuel, James, and Joseph; for they were young men and strong (1 -John 3:13, 14). So they left the women in the road, and with them -Mr. Feeble-mind and Mr. Ready-to-halt with his crutches, to be -their guard, until they came back; for in that place though Giant -Despair dwelt so near, they keeping in the road, a little child -might lead them (Isa. 11:6). So Mr. Great-heart, old Honest, and -the four young men, went to go up to Doubting Castle, to look for -Giant Despair. When they came at the Castle-gate, they knocked -for entrance with an unusual noise. At that the old Giant comes -to the gate, and Diffidence, his wife, follows. Then said he, Who, -and what is he that is so hardy, as after this manner to molest -the Giant Despair? - -Mr. Great-heart replied, It is I, Great-heart, one of the King of -the Celestial Country's conductors of pilgrims to their place; -and I demand of thee that thou open thy gates for my entrance. -Prepare thyself also to fight, for I am come to take away thy -head, and to demolish Doubting Castle. - -Now Giant Despair, because he was a giant, thought no man could -overcome him; and, again, thought he, since heretofore I have -made a conquest of angels, shall Great-heart make me afraid! So he -harnessed himself, and went out. He had a cap of steel upon his -head, a breast-plate of fire girded to him, and he came out in iron -shoes with a great club in his hand. Then these six men made up to -him, and beset him behind and before. Also when Diffidence, the -giantess, came up to help him, old Mr. Honest cut her down at -one blow. Then they fought for their lives, and Giant Despair was -brought down to the ground, but was very loath to die. He struggled -hard, and had, as they say, as many lives as a cat; but Great-heart -was his death, for he left him not till he had severed his head -from his shoulders.[268] - -Then they fell to demolishing Doubting Castle, that you know might -with ease be done, since Giant Despair was dead. They were seven -days in destroying of that; and in it of pilgrims they found one -Mr. Despondency, almost starved to death, and one Much-afraid, his -daughter; these two they saved alive. But it would have made you -a-wondered to have seen the dead bodies that lay here and there -in the castle-yard, and how full of dead men's bones the dungeon -was. - -When Mr. Great-heart and his companions had performed this -exploit, they took Mr. Despondency, and his daughter Much-afraid, -into their protection; for they were honest people, though they -were prisoners in Doubting Castle, to that tyrant Giant Despair. -They, therefore, I say, took with them the head of the Giant, -for his body they had buried under a heap of stones, and down to -the road and to their companions they came, and showed them what -they had done. Now when Feeble-mind and Ready-to-halt saw that it -was the head of Giant Despair indeed, they were very jocund and -merry.[269] Now Christiana, if need was, could play upon the viol, -and her daughter Mercy upon the lute; so, since they were so merry -disposed, she played them a lesson, and Ready-to-halt would dance. -So he took Despondency's daughter, named Much-afraid, by the hand, -and to dancing they went in the road. True, he could not dance -without one crutch in his hand; but, I promise you, he footed -it well. Also the girl was to be commended, for she answered the -music handsomely. - -As for Mr. Despondency, the music was not much to him; he was for -feeding rather than dancing, for that he was almost starved. So -Christiana gave him some of her bottle of spirits, for present -relief, and then prepared him something to eat; and, in little -time, the old gentleman came to himself, and began to be finely -revived. - -Now I saw in my dream, when all these things were finished, Mr. -Great-heart took the head of Giant Despair, and set it upon a pole -by the highway side, right over against the pillar that Christian -erected for a caution to pilgrims that came after, to take heed of -entering into his grounds.[270] - - -Though Doubting Castle be demolish'd, -And the Giant Despair hath lost his head, -Sin can rebuild the Castle, make't remain, -And make Despair the Giant live again. - - -Then he writ under it, upon a marble stone these verses following: - - -This the head of him, whose name only -In former times did pilgrims terrify. -His Castle's down; and Diffidence, his wife, -Brave Master Great-heart has bereft of life. -Despondency, his daughter Much-afraid, -Great-heart for them also the man has play'd; -Who hereof doubts, if he'll but cast his eye -Up hither, may his scruples satisfy. -This head also, when doubting cripples dance, -Doth show from fears they have deliverance. - - -When these men had thus bravely showed themselves against Doubting -Castle, and had slain Giant Despair, they went forward; and went -on till they came to the Delectable Mountains, where Christian -and Hopeful refreshed themselves with the varieties of the place. -They also acquainted themselves with the shepherds there, who -welcomed them, as they had done Christian before, unto the Delectable -Mountains. - -Now the Shepherds, seeing, so great a train follow Mr. Great-heart, -for with him they were well acquainted, they said unto him, Good -Sir, you have got a goodly company here. Pray, where did you find -all these? - -Then Mr. Great-heart replied: - - -First, here is Christiana and her train, -Her sons, and her sons' wives, who like the wain,[271] -Keep by the pole, and do by compass steer, -From sin to grace, else they had not been here; -Next, here's old Honest come on pilgrimage, -Ready-to-halt, too, who, I dare engage, -True-hearted is, and so is Feeble-mind, -Who willing was not to be left behind; -Despondency, good man, is coming after, -And so also is Much-afraid his daughter. -May we have entertainment here, or must -We further go? Let's know whereon to trust. - - -Then said the Shepherds, This is a comfortable company. You are -welcome to us, for we have [comfort] for the feeble as for the -strong. Our Prince has an eye to what is done to the least of these; -therefore infirmity must not be a block to our entertainment (Matt. -25:40). So they had them to the palace door, and then said unto -them, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; come -in, Mr. Despondency, and Mrs. Much-afraid, his daughter.[272] -These, Mr. Great-heart, said the Shepherds to the guide, we call -in by name, for that they are most subject to draw back; but as -for you, and the rest that are strong, we leave you to your wonted -liberty. Then said Mr. Great-heart, This day I see that grace doth -shine in your faces, and that you are my Lord's Shepherds indeed; -for that you have not pushed these diseased neither with side nor -shoulder, but have rather strewed their way into the palace with -flowers, as you should[273] (Ezek. 34:21). So the feeble and weak -went in, and Mr. Great-heart and the rest did follow. When they -were also set down, the Shepherds said to those of the weaker -sort, What is it that you would have? for, said they, all things -must be managed here to the supporting of the weak, as well as -the warning of the unruly. - -So they made them a feast of things easy of digestion, and that -were pleasant to the palate, and nourishing; the which, when they -had received, they went to their rest, each one respectively unto -his proper place. When morning was come, because the mountains -were high, and the day clear, and because it was the custom of the -Shepherds to show to the Pilgrims, before their departure, some -rarities;[274] therefore, after they were ready, and had refreshed -themselves, the Shepherds took them out into the fields, and -showed them first what they had showed to Christian before. Then -they had them to some new places. The first was to Mount Marvel, -where looked, and beheld a man at a distance, that tumbled the -hills about with words. Then they asked the Shepherds what that -should mean? So they told them, that that man was a son of one -Great-grace, of whom you read in the First Part of the Records of -the Pilgrim's Progress. And he is set there to teach pilgrims how -to believe down, or to tumble out of their way, what difficulties -they shall meet with, by faith[275] (Mark 11:23, 24). Then said -Mr. Great-heart, I know him. He is a man above many. - -Then they had them to another place, called Mount Innocent; and -there they saw a man clothed all in white, and two men, Prejudice -and Ill-will, continually casting dirt upon him. Now, behold, the -dirt, whatsoever they cast at him, would in little time fall off -again, and his garments would look as clear as if no dirt had been -cast thereat.[276] - -Then said the Pilgrims, What means this? The Shepherds answered, -This man is named Godly-man, and this garment is to show the innocency -of his life. Now, those that throw dirt at him, are such as hate -his well-doing; but, as you see the dirt will not stick upon his -clothes, so it shall be with him that liveth truly innocently in -the world. Whoever they be that would make such men dirty, they -labour all in vain; for God, by that a little time is spent, will -cause that their innocence shall break forth as the light, and -their righteousness as the noon-day. - -Then they took them, and had them to Mount Charity, where they -showed them a man that had a bundle of cloth lying before him, out -of which he cut coats and garments for the poor that stood about -him; yet his bundle or roll of cloth was never the less. Then said -they, What should this be? This is, said the Shepherds, to show -you, that he that has a heart to give of his labour to the poor, -shall never want wherewithal. He that watereth shall be watered -himself. And the cake that the widow gave to the Prophet did not -cause that she had ever the less in her barrel. - -They had them also to a place where they saw one Fool, and one -Want-wit, washing of an Ethiopian, with intention to make him -white; but the more they washed him the blacker he was. They then -asked the Shepherds what that should mean. So they told them, -saying, Thus shall it be with the vile person. All means used to -get such a one a good name shall, in conclusion, tend but to make -him more abominable. Thus it was with the Pharisees, and so shall -it be with all hypocrites.[277] - -Then said Mercy, the wife of Matthew, to Christiana, her mother, -Mother, I would, if it might be, see the hole in the hill, or that -commonly called the by-way to hell. So her mother brake her mind -to the Shepherds. Then they went to the door. It was in the side of -a hill, and they opened it, and bid Mercy hearken awhile. So she -hearkened, and heard one saying, Cursed be my father, for holding -of my feet back from the way of peace and life; and another said, -O that I had been torn in pieces, before I had, to save my life, -lost my soul! and another said, If I were to live again, how would -I deny myself, rather than come to this place! Then there was as -if the very earth had groaned and quaked under the feet of this -young woman for fear. So she looked white, and came trembling -away, saying, Blessed be he and she that are delivered from this -place.[278] Now when the Shepherds had shown them all these things, -then they had them back to the palace, and entertained them with -what the house would afford. But Mercy being a young and breeding -woman, longed for something that she saw there, but was ashamed -to ask. Her mother-in-law then asked her what she ailed; for she -looked as one not well. Then said Mercy, There is a looking-glass -hangs up in the dining-room, off which I cannot take my mind: if, -therefore, I have it not, I think I shall miscarry. Then said her -mother, I will mention thy wants to the Shepherds, and they will -not deny it thee. But she said, I am ashamed that these men should -know that I longed. Nay, my daughter, said she, it is no shame but -a virtue, to long for such a thing as that. So Mercy said, Then, -mother, if you please, ask the Shepherds if they are willing to -sell it. - -Now the glass was one of a thousand. It would present a man, one -way, with his own features exactly (James 1:23); and, turn it but -another way, and it would show one the very face and similitude of -the Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talked -with them that can tell, and they have said, that they have seen -the very crown of thorns upon His head, by looking in that glass; -they have therein also seen the holes in His hands, in His feet, -and His side (2 Cor. 3:18). Yea, such an excellency is there in -that glass, that it will show Him, to one where they have a mind -to see Him; whether living or dead; whether in earth or Heaven; -whether in a state of humiliation, or in His exaltation; whether -coming to suffer, or coming to reign.[279] - -Christiana, therefore, went to the Shepherds apart[280]--now -the names of the Shepherds are Knowledge, Experience, Watchful, -and Sincere--and said unto them, There is one of my daughters, a -breeding woman, that I think doth long for something that she hath -seen in this house; and she thinks she shall miscarry, if she shall -by you be denied. - -EXPERIENCE. Call her, call her; she shall assuredly have what we -can help her to. So they called her, and said to her, Mercy, what -is that thing thou wouldst have? Then she blushed, and said, The -great glass that hangs up in the dining-room. So Sincere ran and -fetched it, and, with a joyful consent, it was given her. Then she -bowed her head, and gave thanks, and said, By this I know that I -have obtained favour in your eyes. - -They also gave to the other young women such things as they -desired, and to their husbands great commendations, for that they -had joined with Mr. Great-heart, to the slaying of Giant Despair, -and the demolishing of Doubting Castle. - -About Christiana's neck, the Shepherds put a bracelet, and so they -did about the necks of her four daughters; also they put earrings -in their ears, and jewels on their foreheads.[281] - -When they were minded to go hence, they let them go in peace, but -gave not to them those certain cautions which before were given to -Christian and his companion. The reason was, for that these had -Great-heart to be their guide, who was one that was well acquainted -with things, and so could give them their cautions more seasonably; -to wit, even then when the danger was nigh the approaching. - -What cautions Christian and his companion had received of the -Shepherds, they had also lost, by that the time was come that they -had need to put them in practice. Wherefore, here was the advantage -that this company had over the other. - - -From hence they went on singing, and they said, -Behold, how fitly are the stages set -For their relief that pilgrims are become! -And how they us receive without one let, -That makes the other life our mark and home! - -What novelties they have to us they give, -That we, though Pilgrims, joyful lives may live; -They do upon us, too, such things bestow, -That show we Pilgrims are, where'er we go. - - -When they were gone from the Shepherds, they quickly came to the -place where Christian met with one Turn-away, that dwelt in the -town of Apostasy. Wherefore of him Mr. Great-heart, their guide, -did now put them in mind, saying, This is the place where Christian -met with one Turn-away, who carried with him the character of -his rebellion at his back. And this I have to say concerning this -man; he would hearken to no counsel, but once falling, persuasion -could not stop him. - -When he came to the place where the Cross and the Sepulchre were, -he did meet with one that did bid him look there, but he gnashed -with his teeth, and stamped, and said, he was resolved to go back -to his own town. Before he came to the gate, he met with Evangelist, -who offered to lay hands on him, to turn him into the way again. -But this Turn-away resisted him, and having done much despite -unto him, he got away over the wall, and so escaped his hand (Heb. -10:26-29). - -Then they went on; and just at the place where Little-faith formerly -was robbed, there stood a man with his sword drawn, and his face -all bloody. Then said Mr. Great-heart, What art thou? The man made -answer, saying, I am one whose name is Valiant-for-truth. I am a -pilgrim, and am going to the Celestial City. Now, as I was in my -way, there were three men did beset me, and propounded unto me -these three things: 1. Whether I would become one of them. 2. Or -go back from whence I came. 3. Or die upon the place.[282] To -the first, I answered, I had been a true man a long season, and -therefore it could not be expected that I now should cast in my -lot with thieves (Prov. 1:10-14). Then they demanded what I would -say to the second. So I told them that the place from whence I -came, had I not found incommodity there, I had not forsaken it at -all; but finding it altogether unsuitable to me, and very unprofitable -for me, I forsook it for this way. Then they asked me what I said -to the third. And I told them, My life cost more dear far, than -that I should lightly give it away. Besides, you have nothing to -do thus to put things to my choice; wherefore, at your peril be it, -if you meddle. Then these three, to wit, Wild-head, Inconsiderate, -and Pragmatic, drew upon me, and I also drew upon them. - -So we fell to it, one against three, for the space of above three -hours. They have left upon me, as you see, some of the marks of -their valour, and have also carried away with them some of mine. -They are but just now gone. I suppose they might, as the saying -is, heard your horse dash, and so they betook them to flight. - -GREAT-HEART. But here was great odds, three against one. - -VALIANT. It is true; but little or more are nothing to him that -has the truth on his side. 'Though an host should encamp against -me,' said one, 'my heart shall not fear; though war should rise -against me, in this will I be confident' (Psa. 27:3). Besides, -saith he, I have read in some records, that one man has fought -an army. And how many did Samson slay with the jaw-bone of an -ass?[283] (Judg. 15:15, 16). - -GREAT-HEART. Then said the guide, Why did you not cry out, that -some might have come in for your succour? - -VALIANT. So I did, to my King, who, I knew, could hear, and afford -invisible help, and that was sufficient for me. - -GREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thou -hast worthily behaved thyself. Let me see thy sword. So he showed -it him. When he had taken it in his hand, and looked thereon a -while, he said, Ha! it is a right Jerusalem blade (Isa. 2:3). - -VALIANT. It is so. Let a man have one of these blades, with a hand -to wield it and skill to use it, and he may venture upon an angel -with it. He need not fear its holding, if he can but tell how to -lay on. Its edges will never blunt. It will cut flesh and bones, -and soul and spirit, and all (Eph. 6:12-17; Heb. 4:12). - -GREAT-HEART. But you fought a great while; I wonder you was not -weary. - -VALIANT. I fought till my sword did cleave to my hand; and when -they were joined together, as if a sword grew out of my arm, and -when the blood ran through my fingers, then I fought with most -courage[284] (2 Sam. 23:10). - -GREAT-HEART. Thou hast done well. Thou hast 'resisted unto blood, -striving against sin.' Thou shalt abide by us, come in and go out -with us, for we are thy companions. - -Then they took him, and washed his wounds, and gave him of what -they had to refresh him; and so they went on together. Now, as -they went on, because Mr. Great-heart was delighted in him, for -he loved one greatly that he found to be a man of his hands, and -because there were with his company them that were feeble and weak, -therefore he questioned with him about many things; as, first, -what countryman he was?[285] - -VALIANT. I am of Dark-land; for there I was born, and there my -father and mother are still. - -GREAT-HEART. Dark-land, said the guide; doth not that lie up on -the same coast with the City of Destruction? - -VALIANT. Yes, it doth. Now, that which caused me to come on -pilgrimage was this; we had one Mr. Tell-true came into our parts, -and he told it about what Christian had done, that went from the -City of Destruction; namely, how he had forsaken his wife and -children, and had betaken himself to a pilgrim's life. It was also -confidently reported, how he had killed a serpent that did come out -to resist him in his journey, and how he got through to whither he -intended. It was also told, what welcome he had at all his Lord's -lodgings, especially when he came to the gates of the Celestial City; -for there, said the man, he was received with sound of trumpet, -by a company of Shining Ones. He told it also, how all the bells -in the city did ring for joy at his reception, and what golden -garments he was clothed with, with many other things that now I -shall forbear to relate. In a word, that man so told the story of -Christian and his travels, that my heart fell into a burning haste -to be gone after him; nor could father or mother stay me! So I got -from them, and am come thus far on my way. - -GREAT-HEART. You came in at the gate, did you not? - -VALIANT. Yes, yes; for the same man also told us that all would -be nothing, if we did not begin to enter this way at the gate.[286] - -GREAT-HEART. Look you, said the guide to Christiana, the pilgrimage -of your husband, and what he has gotten thereby, is spread abroad -far and near. - -VALIANT. Why, is this Christian's wife? - -GREAT-HEART. Yes, that it is; and these are also her four sons. - -VALIANT. What! and going on pilgrimage too? - -GREAT-HEART. Yes, verily; they are following after. - -VALIANT. It glads me at heart. Good man! how joyful will he be when -he shall see them that would not go with him, yet to enter after -him in at the gates into the City! - -GREAT-HEART. Without doubt it will be a comfort to him; for, next -to the joy of seeing himself there, it will be a joy to meet there -his wife and children. - -VALIANT. But, now you are upon that, pray let me hear your opinion -about it. Some make a question, Whether we shall know one another -when we are there. - -GREAT-HEART. Do they think they shall know themselves then, or -that they shall rejoice to see themselves in that bliss? and if -they think they shall know and do these, why not know others, and -rejoice in their welfare also?[287] - -Again, since relations are our second self, though that state will -be dissolved there; yet why may it not be rationally concluded, -that we shall be more glad to see them there, than to see they -are wanting? - -VALIANT. Well, I perceive whereabouts you are as to this. Have you -any more things to ask me about my beginning to come on pilgrimage?[288] - -GREAT-HEART, Yes. Was your father and mother willing that you -should become a pilgrim? - -VALIANT. O no! They used all means imaginable to persuade me to -stay at home. - -GREAT-HEART, What could they say against it? - -VALIANT. They said it was an idle life; and if I myself were -not inclined to sloth and laziness, I would never countenance a -pilgrim's condition.[289] - -GREAT-HEART. And what did they say else? - -VALIANT. Why, they told me that it was a dangerous way; yea, the -most dangerous way in the world, said they, is that which the -pilgrims go. - -GREAT-HEART. Did they show wherein this way is so dangerous? - -VALIANT. Yes; and that in many particulars. - -GREAT-HEART. Name some of them. - -VALIANT. They told me of the Slough of Despond, where Christian -was well nigh smothered. They told me that there were archers -standing ready in Beelzebub Castle, to shoot them that should -knock at the wicket-gate for entrance. They told me also of the -wood, and dark mountains; of the Hill Difficulty; of the lions; and -also of the three giants, Bloody-man, Maul, and Slay-good. They -said, moreover, that there was a foul fiend haunted the Valley of -Humiliation, and that Christian was by him almost bereft of life. -Besides, said they, you must go over the Valley of the Shadow -of Death, where the hobgoblins are; where the light is darkness; -where the way is full of snares, pits, traps, and gins. They told -me also of Giant Despair, of Doubting Castle, and of the ruin that -the Pilgrims met with there. Further they said I must go over the -Enchanted Ground: which was dangerous. And that, after all this, I -should find a river, over which I should find no bridge, and that -that river did be betwixt me and the Celestial Country. - -GREAT-HEART. And was this all? - -VALIANT. No. They also told me that this way was full of deceivers,[290] -and of persons that laid in wait there to turn good men out of -the path. - -GREAT-HEART. But how did they make that out? - -VALIANT. They told me that Mr. Worldly-wiseman did there lie in -wait to deceive. They also said, that there was Formality and -Hypocrisy continually on the road. They said also that By-ends, -Talkative, or Demas would go near to gather me up; that the Flatterer -would catch me in his net; or that, with green-headed Ignorance, -I would presume to go on to the gate, from whence he always was -sent back to the hole that was in the side of the hill, and made -to go the by-way to hell. - -GREAT-HEART. I promise you this was enough to discourage; but did -they make an end here? - -VALIANT. No; stay. They told me also of many that had tried that -way of old, and that had gone a great way therein, to see if they -could find something of the glory there, that so many had so much -talked of from time to time; and how they came back again, and -befooled themselves for setting a foot out of doors in that path, -to the satisfaction of all the country. And they named several -that did so; as Obstinate and Pliable, Mistrust and Timorous, -Turn-away and old Atheist, with several more, who, they said, had -some of them, gone far to see if they could find; but not one of -them found so much advantage by going as amounted to the weight -of a feather.[291] - -GREAT-HEART. Said they anything more to discourage you? - -VALIANT. Yes. They told me of one Mr. Fearing who was a pilgrim; -and how he found this way so solitary, that he never had comfortable -hour therein. Also that Mr. Despondency had like to have been -starved therein; yea, and also, which I had almost forgot, that -Christian himself, about whom there has been such a noise, after -all his ventures for a celestial crown, was certainly drowned in -the Black River, and never went foot further, however it was -smothered up.[292] - -GREAT-HEART. And did none of these things discourage you? - -VALIANT. No; they seemed but as so many nothings to me. - -GREAT-HEART. How came that about? - -VALIANT. Why, I still believed what Mr. Tell-true had said, and -that carried me beyond them all. - -GREAT-HEART. Then this was your victory, even your faith. - -VALIANT. It was so. I believed, by the grace of God, and therefore -came out, got into the way, fought all that set themselves against -me, and, by believing, am come to this place.[293] - - -Who would true valour see, -Let him come hither; -One here will constant be, -Come wind, come weather. -There's no discouragement -Shall make him once relent, -His first avow'd intent -To be a pilgrim. - -Who so beset him round -With dismal stories, -Do but themselves confound. -His strength the more is; -No lion can him fright, -He'll with a giant fight; -But he will have a right -To be a pilgrim. - -Hobgoblin nor foul fiend -Can daunt his spirit; -He knows he at the end -Shall life inherit. -Then fancies fly away, -He'll fear not what men say; -He'll labour night and day -To be a pilgrim. - - -By this time they were got to the Enchanted Ground,[294] where the -air naturally tended to make one drowsy; and that place was all -grown over with briars and thorns, excepting here and there, where -was an Enchanted Arbour, upon which if a man sits, or in which, if -a man sleeps, it is a question, say some, whether ever he shall -rise or wake again in this world.[295] Over this forest, therefore, -they went, both one and the other, and Mr. Great-heart went before, -for that he was the guide; and Mr. Valiant-for-truth, he came -behind, being there a guard, for fear, lest peradventure some -fiend, or dragon, or giant, or thief, should fall upon their rear, -and so do mischief. They went on here, each man with his sword -drawn in his hand, for they knew it was a dangerous place. Also -they cheered up one another as well as they could; Feeble-mind, -Mr. Great-heart commanded, should come up after him, and Mr. -Despondency was under the eye of Mr. Valiant.[296] - -Now they had not gone far, but a great mist and darkness fell upon -them all, so that they could scarce, for a great while, see the one -the other; wherefore they were forced, for some time, to feel for -one another by words; for they walked not by sight. - -But anyone must think that here was but sorry going for the best -of them all; but how much worse for the women and children, who -both of feet and heart, were but tender. Yet so it was, that through -the encouraging words of he that led in the front, and of him that -brought them up behind, they made a pretty good shift to wag along. - -The way also was here very wearisome, through dirt and slabbiness. -Nor was there on all this ground so much as one inn, or victualling -house, therein to refresh the feebler sort. Here, therefore, was -grunting, and puffing, and sighing. While one tumbleth over a bush, -another sticks fast in the dirt; and the children, some of them, -lost their shoes in the mire. While one cries out, I am down; and -another, Ho! where are you? and a third, The bushes have got such -fast hold on me, I think I cannot get away from them. - -Then they came at an arbour, warm, and promising much refreshing -to the Pilgrims; for it was finely wrought above the head, beautified -with greens, furnished with benches and settles.[297] It also had -in it a soft couch, whereon the weary might lean. This, you must -think, all things considered, was tempting; for the Pilgrims -already began to be foiled with the badness of the way; but there -was not one of them that made so much as a motion to stop there. -Yea, for aught I could perceive, they continually gave so good -heed to the advice of their guide, and he did so faithfully tell -them of dangers, and of the nature of dangers, when they were at -them, that usually, when they were nearest to them, they did most -pluck up their spirits, and hearten one another to deny the flesh. -This arbour was called The Slothful's Friend, on purpose to allure, -if it might be, some of the pilgrims there to take up their rest -when weary. - -I saw then in my dream, that they went on in this their solitary -ground, till they came to a place at which a man is apt to lose -his way.[298] Now, though when it was light, their guide could -well enough tell how to miss those ways that led wrong, yet in the -dark he was put to a stand; but he had in his pocket a map of all -ways leading to, or from the Celestial City; wherefore he struck -a light, for he never goes also without his tinder-box, and takes -a view of his book or map, which bids him be careful, in that -place, to turn to the right-hand way. And had he not here been -careful to look in his map, they had all, in probability, been -smothered in the mud; for, just a little before them, and that at -the end of the cleanest way too, was a pit, none knows how deep, -full of nothing but mud, there made on purpose to destroy the -Pilgrims in.[299] - -Then thought I with myself, who that goeth on pilgrimage, but would -have one of these maps about him, that he may look when he is at -a stand, which is the way he must take.[300] - -They went on, then, in this Enchanted Ground, till they came to -where there was another arbour, and it was built by the highway-side. -And in that arbour there lay two men, whose names were Heedless -and Too-bold.[301] These two went thus far on pilgrimage; but here, -being wearied with their journey, they sat down to rest themselves, -and so fell fast asleep. When the Pilgrims saw them, they stood -still, and shook their heads; for they knew that the sleepers were -in a pitiful case. Then they consulted what to do, whether to go -on and leave them in their sleep, or to step to them, and try to -awake them. So they concluded to go to them, and awake them; that -is, if they could; but with this caution, namely, to take heed -that themselves did not sit down nor embrace the offered benefit -of that arbour. - -So they went in, and spake to the men, and called each by his -name,[302] for the guide, it seems, did know them; but there was -no voice nor answer. Then the guide did shake them, and do what -he could to disturb them. Then said one of them, I will pay you -when I take my money. At which the guide shook his head. I will -fight so long as I can hold my sword in my hand, said the other. -At that one of the children laughed. - -Then said Christiana, What is the meaning of this? The guide said, -They talk in their sleep. If you strike them, beat them, or whatever -else you do to them, they will answer you after this fashion; or, -as one of them said in old time, when the waves of the sea did -beat upon him, and he slept as one upon the mast of a ship, 'When -shall I awake? I will seek it yet again' (Prov. 23:34, 35). You -know, when men talk in their sleep, they say anything, but their -words are not governed either by faith or reason. There is an -incoherency in their words now, as there was before, betwixt their -going on pilgrimage, and sitting down here.[303] This, then, is -the mischief of it, when heedless ones go on pilgrimage, it is -twenty to one but they are served thus; for this Enchanted Ground -is one of the last refuges that the enemy to pilgrims has. Wherefore -it is, as you see, placed almost at the end of the way, and so -it standeth against us with the more advantage. For when, thinks -the enemy, will these fools be so desirous to sit down, as when -they are weary? and when so like to be weary, as when almost at -their journey's end? Therefore it is, I say, that the Enchanted -Ground is placed so nigh to the Land Beulah, and so near the end -of their race.[304] Wherefore, let pilgrims look to themselves, -lest it happen to them as it has done to these, that, as you see, -are fallen asleep, and none can wake them.[305] - -Then the Pilgrims desired, with trembling, to go forward; only they -prayed their guide to strike a light, that they might go the rest -of their way by the help of the light, of a lantern.[306] So he -struck a light, and they went by the help of that through the rest -of this way, though the darkness was very great (2 Peter 1:19). - -But the children began to be sorely weary; and they cried out unto -Him that loveth pilgrims, to make their way more comfortable. So -by that they had gone a little further, a wind arose, that drove -away the fog; so the air became more clear. - -Yet they were not off, by much, of the Enchanted Ground, only now -they could see one another better, and the way wherein they should -walk. - -Now, when they were almost at the end of this ground, they perceived -that, a little before them, was a solemn noise of one that was -much concerned. So they went on and looked before them; and behold, -they saw, as they thought, a man upon his knees, with hands and -eyes lift up, and speaking, as they thought, earnestly to One that -was above.[307] They drew nigh, but could not tell what he said. -So they went softly till he had done. When he had done, he got up, -and began to run towards the Celestial City. Then Mr. Great-heart -called after him, saying, Soho! friend, let us have your company, -if you go, as I suppose you do, to the Celestial City. So the man -stopped, and they came up to him. But so soon as Mr. Honest saw -him, he said, I know this man. Then said Mr. Valiant-for-truth, -Prithee, who is it? It is one, said he, who comes from whereabouts I -dwelt. His name is Stand-fast; he is certainly a right good pilgrim. - -So they came up one to another; and presently Stand-fast said to -old Honest, Ho, father Honest, are you there? Aye, said he, that I -am, as sure as you are there. Right glad am I, said Mr. Stand-fast, -that I have found you on this road. And as glad am I, said the -other, that I espied you upon your knees. Then Mr. Stand-fast -blushed, and said, But why, did you see me? Yes, that I did, quoth -the other, and with my heart was glad at the sight. Why, what did -you think? said Stand-fast. Think! said old Honest, what should I -think? I thought we had an honest man upon the road, and therefore -should have his company by and by. If you thought not amiss [said -Stand-fast], how happy am I; but if I be not as I should, I alone -must bear it. That is true, said the other; but your fear doth -further confirm me, that things are right betwixt the Prince of -Pilgrims and your soul; for, saith he, 'Blessed is the man that -feareth always.' - -VALIANT. Well, but brother, I pray thee tell us what was it that -was the cause of thy being upon thy knees even now? Was it for -that some special mercies laid obligations upon thee, or how? - -STAND-FAST. Why, we are, as you see, upon the Enchanted Ground; -and as I was coming along, I was musing with myself of what a -dangerous road the road in this place was, and how many that had -come even thus far on pilgrimage had here been stopped, and been -destroyed. I thought also of the manner of the death with which -this place destroyeth men. Those that die here, die of no violent -distemper. The death which such die is not grievous to them; for -he that goeth away in a sleep, begins that journey with desire -and pleasure; yea, such acquiesce in the will of that disease. - -HON. Then Mr. Honest, interrupting of him, said, Did you see the -two men asleep in the arbour? - -STAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, for -aught I know, there they will lie till they rot (Prov. 10:7). But -let me go on in my tale. As I was thus musing, as I said, there -was one, in very pleasant attire, but old, who presented herself -unto me, and offered me three things; to wit, her body, her purse, -and her bed. Now, the truth is, I was both a-weary and sleepy; -I am also as poor as an owlet,[308] and that, perhaps, the witch -knew. Well, I repulsed her once and twice, but she put by my -repulses, and smiled. Then I began to be angry; but she mattered -that nothing at all. Then she made offers again, and said, If I -would be ruled by her, she would make me great and happy; for, said -she, I am the mistress of the world, and men are made happy by me. -Then I asked her name, and she told me it was Madam Bubble.[309] -This set me further from her; but she still followed me with -enticements. Then I betook me as you saw, to my knees; and with -hands lift up, and cries, I prayed to Him that had said He would -help.[310] So, just as you came up, the gentlewoman went her way. -Then I continued to give thanks for this my great deliverance; for -I verily believe she intended no good, but rather sought to make -stop of me in my journey.[311] - -HON. Without doubt her designs were bad. But stay, now you talk -of her, methinks I either have seen her, or have read some story -of her. - -STAND-FAST. Perhaps you have done both. - -HON. Madam Bubble! is she not a tall, comely dame, something of -a swarthy complexion? - -STAND-FAST. Right, you hit it, she is just such a one. - -HON. Doth she not speak very smoothly, and give you a smile at the -end of a sentence? - -STAND-FAST. You fall right upon it again, for these are her very -actions. - -HON. Doth she not wear a great purse by her side; and is not her -hand often in it, fingering her money, as if that was her heart's -delight? - -STAND-FAST. It is just so; had she stood by all this while, you -could not more amply have set her forth before me, nor have better -described her features. - -HON. Then he that drew her picture was a good limner, and he that -wrote of her said true.[312] - -GREAT-HEART. This woman is a witch, and it is by virtue of her -sorceries that this ground is enchanted. Whoever doth lay their -head down in her lap, had as good lay it down upon that block -over which the axe doth hang; and whoever lay their eyes upon her -beauty, are counted the enemies of God (James 4:4; 1 John 2:15). -This is she that maintaineth in their splendour all those that are -the enemies of pilgrims. Yea, this is she that hath bought off -many a man from a pilgrim's life. She is a great gossipper; she -is always, both she and her daughters, at one pilgrim's heels or -another, now commending, and then preferring the excellencies of -this life. She is a bold and impudent slut; she will talk with -any man. She always laugheth poor pilgrims to scorn; but highly -commends the rich. If there be one cunning to get money in a -place, she will speak well of him from house to house; she loveth -banqueting and feasting mainly well; she is always at one full -table or another. She has given it out in some places, that she -is a goddess, and therefore some do worship her. She has her times -and open places of cheating; and she will say and avow it, that -none can show a good comparable to hers. She promiseth to dwell -with children's children, if they will but love and make much of -her. She will cast out of her purse gold like dust, in some places, -and to some persons. She loves to be sought after, spoken well of, -and to lie in the bosoms of men. She is never weary of commending -her commodities, and she loves them most that think best of her. -She will promise to some crowns and kingdoms, if they will but -take her advice; yet many hath she brought to the halter, and ten -thousand times more to hell. - -STAND-FAST. O, said Stand-fast, what a mercy is it that I did -resist! for whither might she have drawn me! - -GREAT-HEART. Whither! nay, none but God knows whither. But, in -general, to be sure, she would have drawn thee into 'many foolish -and hurtful lusts, which drown men in destruction and perdition'--(1 -Tim. 6:9). - -It was she that set Absalom against his father, and Jeroboam against -his master. It was she that persuaded Judas to sell his Lord, and -that prevailed with Demas to forsake the godly pilgrims' life; -none can tell of the mischief that she doth. She makes variance -betwixt rulers and subjects, betwixt parents and children, betwixt -neighbour and neighbour, betwixt a man and his wife, betwixt a man -and himself, betwixt the flesh and the heart. - -Wherefore, good Master Stand-fast, be as your name is, and 'when -you have done all, Stand.'[313] - -At this discourse there was, among the Pilgrims, a mixture of joy -and trembling; but at length they brake out, and sang-- - - -What danger is the pilgrim in! -How many are his foes! -How many ways there are to sin -No living mortal knows. -Some of the ditch shy are, yet can -Lie tumbling in the mire; -Some, though they shun the frying-pan, -Do leap into the fire. - - -After this, I beheld until they were come unto the Land of Beulah, -where the sun shineth night and day.[314] Here, because they were -weary, they betook themselves a while to rest; and, because this -country was common for pilgrims, and because the orchards and -vineyards that were here belonged to the King of the Celestial -country, therefore they were licensed to make bold with any of His -things. But a little while soon refreshed them here; for the bells -did so ring, and the trumpets continually sound so melodiously, -that they could not sleep; and yet they received as much refreshing, -as if they had slept their sleep ever so soundly. Here also all -the noise of them that walked in the streets, was, More pilgrims -are come to town. And another would answer, saying, And so many -went over the water, and were let in at the golden gates today. -They would cry again, There is now a legion of Shining Ones just -come to town, by which we know that there are more pilgrims upon -the road; for here they come to wait for them, and to comfort -them after all their sorrow. Then the Pilgrims got up, and walked -to and fro; but how were their ears now filled with heavenly -noises, and their eyes delighted with celestial visions! In this -land they heard nothing, saw nothing, felt nothing, smelled nothing, -tasted nothing, that was offensive to their stomach or mind; only -when they tasted of the water of the river over which they were -to go, they thought that tasted a little bitterish to the palate, -but it proved sweeter when it was down. - -In this place there was a record kept of the names of them that had -been pilgrims of old, and a history of all the famous acts that -they had done. It was here also much discoursed how the river to -some had had its flowings, and what ebbings it has had while others -have gone over. It has been in a manner dry for some, while it -has overflowed its banks for others. - -In this place the children of the town would go into the King's -gardens, and gather nosegays for the Pilgrims, and bring them to them -with much affection. Here also grew camphire, with spikenard, and -saffron, calamus, and cinnamon, with all its trees of frankincense, -myrrh, and aloes, with all chief spices. With these the Pilgrims' -chambers were perfumed, while they staid here; and with these were -their bodies anointed, to prepare them to go over the river when -the time appointed was come. - -Now, while they lay here, and waited for the good hour, there was -a noise in the town, that there was a post come from the Celestial -City, with matter of great importance to one Christiana, the wife -of Christian the Pilgrim. So inquiry was made for her, and the -house was found out where she was; so the post presented her with -a letter; the contents whereof were, 'Hail, good woman! I bring -thee tidings that the Master calleth for thee, and expecteth that -thou shouldest stand in His presence, in clothes of immortality, -within these ten days.' - -When he had read this letter to her, he gave her therewith a sure -token that he was a true messenger, and was come to bid her make -haste to be gone. The token was, an arrow with a point sharpened -with love, let easily into her heart, which by degrees wrought -so effectually with her, that at the time appointed she must be -gone.[315] - -When Christiana saw that her time was come, and that she was the -first of this company that was to go over, she called for Mr. -Great-heart her guide, and told him how matters were. So he told -her he was heartily glad of the news, and could have been glad -had the post come for him. Then she bid that he should give advice -how all things should be prepared for her journey. So he told -her, saying, thus and thus it must be; and we that survive will -accompany you to the river side. - -Then she called for her children, and gave them her blessing, and -told them, that she yet read with comfort the mark that was set -in their foreheads, and was glad to see them with her there, and -that they had kept their garments so white. Lastly, she bequeathed -to the poor that little she had, and commanded her sons and her -daughters to be ready against the messenger should come for them. -When she had spoken these words to her guide and to her children, -she called for Mr. Valiant-for-truth, and said unto him, Sir, you -have in all places showed yourself truehearted; 'be faithful unto -death,' and my King will give you 'a crown of life.' I would also -entreat you to have an eye to my children; and if at any time -you see them faint, speak comfortably to them. For my daughters, -my sons' wives, they have been faithful, and a fulfilling of the -promise upon them will be their end. But she gave Mr. Stand-fast -a ring. Then she called for old Mr. Honest, and said of him, 'Behold -an Israelite indeed, in whom is no guile.' Then said he, I wish -you a fair day, when you set out for Mount Zion, and shall be glad -to see that you go over the river dry-shod. But she answered, Come -wet, come dry, I long to be gone; for, however the weather is in -my journey, I shall have time enough when I come there to sit down -and rest me, and dry me. - -Then came in that good man Mr. Ready-to-halt, to see her. So she -said to him, Thy travel hither has been with difficulty; but that -will make thy rest the sweeter. But watch and be ready; for at an -hour when you think not, the messenger may come. After him came -in Mr. Despondency, and his daughter Much-afraid, to whom she said, -You ought with thankfulness, forever to remember your deliverance -from the hands of Giant Despair, and out of Doubting Castle. The -effect of that mercy is, that you are brought with safety hither. -Be ye watchful, and cast away fear; 'be sober and hope to the -end.' - -Then she said to Mr. Feeble-mind, Thou wast delivered from the -mouth of Giant Slay-good, that thou mightest live in the light of -the living forever, and see thy King with comfort; only I advise -thee to repent thee of thine aptness to fear and doubt of His -goodness, before He sends for thee; lest thou shouldest, when He -comes, be forced to stand before Him, for that fault, with blushing. -Now the day drew on, that Christiana must be gone. So the road was -full of people to see her take her journey. But, behold, all the -banks beyond the river were full of horses and chariots, which -were come down from above to accompany her to the city gate. So -she came forth, and entered the river, with a beckon of farewell -to those that followed her to the river side. The last words that -she was heard to say here, were, I come, Lord, to be with Thee, -and bless Thee.[316] - -So her children and friends returned to their place, for that those -that waited for Christiana had carried her out of their sight. -So she went and called, and entered in at the gate with all the -ceremonies of joy that her husband Christian had done before her. - -At her departure her children wept. But Mr. Great-heart and Mr. -Valiant played upon the well-tuned cymbal and harp for joy. So all -departed to their respective places.[317] - -In process of time there came a post to the town again, and his -business was with Mr. Ready-to-halt. So he inquired him out, and -said to him, I am come to thee in the name of Him whom thou hast -loved and followed, though upon crutches; and my message is to -tell thee, that He expects thee at His table to sup with Him, in -His kingdom, the next day after Easter; wherefore prepare thyself -for this journey.[318] - -Then he also gave him a token that he was a true messenger, saying, -I have broken thy golden bowl, and loosed thy silver cord (Eccl. -12:6). - -After this, Mr. Ready-to-halt called for his fellow-pilgrims, and -told them, saying, I am sent for, and God shall surely visit you -also. So he desired Mr. Valiant to make his will; and because -he had nothing to bequeath to them that should survive him, but -his crutches, and his good wishes, therefore thus he said, These -crutches I bequeath to my son that shall tread in my steps, with -a hundred warm wishes that he may prove better than I have done. -Then he thanked Mr. Great-heart for his conduct and kindness, and -so addressed himself to his journey. When he came at the brink of -the river, he said, Now I shall have no more need of these crutches, -since yonder are chariots and horses for me to ride on. The last -words he was heard to say was, Welcome life![319] So he went his -way. - -After this, Mr. Feeble-mind had tidings brought him, that the post -sounded his horn at his chamber door. Then he came in, and told -him, saying, I am come to tell thee, that thy Master hath need of -thee; and that, in very little time, thou must behold His face in -brightness. And take this as a token of the truth of my message, -'Those that look out of the windows shall be darkened'[320] (Eccl. -12:3). - -Then Mr. Feeble-mind called for his friends, and told them what -errand had been brought unto him, and what token he had received -of the truth of the message. Then he said, Since I have nothing -to bequeath to any, to what purpose should I make a will As for -my feeble mind, that I will leave behind me, for that I have no -need of that in the place whither I go. Nor is it worth bestowing -upon the poorest pilgrim; wherefore, when I am gone, I desire that -you, Mr. Valiant, would bury it in a dunghill. This done, and the -day being come in which he was to depart, he entered the river as -the rest. His last words were, Hold out, faith and patience. So -he went over to the other side. - -When days had many of them passed away, Mr. Despondency was sent -for; for a post was come, and brought this message to him: Trembling -man, these are to summon thee to be ready with thy King by the -next Lord's Day, to shout for joy for thy deliverance from all -thy doubtings. - -And, said the messenger, that my message is true, take this for -a proof; so he gave him the grasshopper to be a burden unto him -(Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was -Much-afraid, said, when she heard what was done, that she would go -with her, father. Then Mr. Despondency said to his friends, Myself -and my daughter, you know what we have been, and how troublesomely we -have behaved ourselves in every company. My will and my daughter's -is, that our desponds and slavish fears be by no man ever received, -from the day of our departure, forever; for I know that after my -death they will offer themselves to others.[321] For, to be plain -with you, they are ghosts the which we entertained when we first -began to be pilgrims, and could never shake them off after; and -they will walk about and seek entertainment of the pilgrims; but, -for our sakes, shut ye the doors upon them.[322] - -When the time was come for them to depart, they went to the brink -of the river. The last words of Mr. Despondency were, Farewell -night, welcome day. His daughter went through the river singing, -but none could understand what she said.[323] - -Then it came to pass, a while after, that there was a post in the -town that inquired for Mr. Honest. So he came to his house where -he was, and delivered to his hand these lines: Thou art commanded -to be ready against this day sevennight, to present thyself before -thy Lord, at His Father's house. And for a token that my message -is true, 'All thy daughters of music shall he brought low' (Eccl. -12:4). Then Mr. Honest called for his friends, and said unto them, -I die, but shall make no will. As for my honesty, it shall go with -me; let him that comes after be told of this. When the day that -he was to be gone was come, he addressed himself to go over the -river. Now the river at that time overflowed the banks in some places; -but Mr. Honest in his lifetime had spoken to one Good-conscience -to meet him there, the which he also did, and lent him his hand, -and so helped him over. The last words of Mr. Honest were, Grace -reigns. So he left the world. - -After this, it was noised abroad, that Mr. Valiant-for-truth was -taken with a summons, by the same post as the other; and had this -for a token that the summons was true, 'That his pitcher was broken -at the fountain' (Eccl. 12:6). When he understood it, he called -for his friends, and told them of it. Then, said he, I am going -to my Father's; and though with great difficulty I am got hither, -yet now I do not repent me of all the trouble I have been at to -arrive where I am. My sword I give to him that shall succeed me -in my pilgrimage, and my courage and skill to him that can get it. -My marks and scars I carry with me, to be a witness for me, that -I have fought His battles, who now will be my Rewarder. When the -day that he must go hence was come, many accompanied him to the -river-side, into which as he went, he said, 'Death, where is thy -sting?' And as he went down deeper, he said, 'Grave, where is thy -victory?' So he passed over, and all the trumpets sounded for him -on the other side.[324] - -Then there came forth a summons for Mr. Stand-fast--this Mr. Stand-fast -was he that the rest of the Pilgrims found upon his knees in the -Enchanted Ground--for the post brought it him open in his hands. -The contents whereof were, that he must prepare for a change of -life, for his Master was not willing that he should be so far from -Him any longer. At this Mr. Stand-fast was put into a muse. Nay, -said the messenger, you need not doubt of the truth of my message, -for here is a token of the truth thereof: 'Thy wheel is broken at -the cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart, -who was their guide, and said unto him, Sir, although it was not -my hap to be much in your good company in the days of my pilgrimage; -yet, since the time I knew you, you have been profitable to me. -When I came from home, I left behind me a wife and five small -children; let me entreat you, at your return (for I know that you -will go, and return to your Master's house, in hopes that you may -yet be a conductor to more of the holy pilgrims), that you send -to my family, and let them be acquainted with all that hath, or -shall happen unto me. Tell them, moreover, of my happy arrival to -this place, and of the present [and] late blessed condition that -I am in. Tell them also of Christian, and Christiana his wife, and -how she and her children came after her husband. Tell them also -of what a happy end she made, and whither she is gone. I have a -little or nothing to send to my family, except it be prayers and -tears for them; of which it will suffice if thou acquaint them, if -peradventure they may prevail. - -When Mr. Stand-fast had thus set things in order, and the time being -come for him to haste him away, he also went down to the river. -Now there was a great calm at that time in the river; wherefore -Mr. Stand-fast, when he was about half-way in, stood a while and -talked to his companions that had waited upon him thither; and he -said, This river has been a terror to many; yea, the thoughts of -it also have often frightened me. Now, methinks, I stand easy, my -foot is fixed upon that upon which the feet of the priests that -bare the ark of the covenant stood, while Israel went over this -Jordan (Josh. 3:17). The waters, indeed, are to the palate bitter, -and to the stomach cold; yet the thoughts of what I am going to, -and of the conduct that waits for me on the other side, doth lie -as a glowing coal at my heart. - -I see myself now at the end of my journey, my toilsome days -are ended. I am going now to see that Head that was crowned with -thorns, and that Face that was spit upon for me.[325] - -I have formerly lived by hearsay and faith; but now I go where -I shall live by sight, and shall be with Him in whose company I -delight myself. - -I have loved to hear my Lord spoken of; and wherever I have seen -the print of His shoe in the earth, there I have coveted to set my -foot too. - -His name has been to me as a civet-box; yea, sweeter than all -perfumes. His voice to me has been most sweet; and His countenance -I have more desired than they that have most desired the light -of the sun. His Word I did use to gather for my food, and for -antidotes against my faintings. 'He has held me, and hath kept me -from mine iniquities; yea, my steps hath He strengthened in His -way.'[326] - -Now, while he was thus in discourse, his countenance changed, his -strong man bowed under him; and after he had said, Take me, for I -come unto Thee, he ceased to be seen of them. - -But glorious it was to see how the open region was filled with -horses and chariots, with trumpeters and pipers, with singers and -players on stringed instruments, to welcome the Pilgrims as they -went up, and followed one another in at the beautiful gate of the -city.[327] - -As for Christian's children, the four boys that Christiana brought -with her, with their wives and children, I did not stay where I was -till they were gone over. Also, since I came away, I heard one say -that they were yet alive, and so would be for the increase of the -CHURCH in that place where they were, for a time.[328] - -Shall it be my lot to go that way again, I may give those that desire -it an account of what I here am silent about.[329] Meantime, I bid -my reader ADIEU. - - - - - - -FOOTNOTES: - - -[1] In 1683, the year before Bunyan published his Second Part, a -little volume was printed under the same title, by some anonymous -author; for a description of it, see the Introduction (p. 57)--(ED). - -[2] While the carnal heart is in a state of such bitter enmity -against the Gospel, it requires wisdom to introduce the subject -of religion; still we have a duty to perform, even if the truth -should prove a savour of death unto death. We must live the Gospel -in the sight of such, and not be daunted from inviting them to -become pilgrims to the Celestial City--(ED). - -[3] I went over the Tract House in New York, and was delighted to -see there six steam-presses. During the last year, they printed -17,000 copies of Bunyan's 'Pilgrim's Progress'--(American Scenes, -by Eben. Davies, London, 1849, p. 299). - -[4] This poem was written within six years of the first publication of -the First Part. In that short period it had become so wonderfully -popular as to have been extensively circulated in the languages which -the author names, and to have had a large circulation in America. -After another four years, namely in 1688, upwards of 100,00 copies -had been issued in English; and to the present time it has been -steadily increasing in popularity, so that, after 170 years have -elapsed, it is more popular than ever. This is a fact without -parallel in the annals of literature--(ED). - -[5] After the author had heard the criticisms of friends and -foes upon the First Part, he adopts this second narrative to be -a key explaining many things which appeared dark in Christian's -journey--(ED). - -[6] This address prepares the reader for a greater variety of -experience and adventures than he meets with in the First Part; all -of which are different: and the behaviour of the several pilgrims, -under their various calamities, are beautifully described. Their -conflicts and their consolations being manifold, convince us that -the exercises of every experienced soul are for the most part -dissimilar, notwithstanding, if they proceed from the operation -of the Spirit, they have the same happy tendency--(Mason). The -Second Part is peculiarly adapted to direct and encourage female -Christians and young persons; and it is hoped will be a blessing to -such--(Burder). Perhaps the Second Part of this pilgrimage comes -nearer to the ordinary experience of the great multitude of Christians -than the First Part; and this may have been Bunyan's intention. -The First Part shows, as in Christian, Faithful, and Hopeful, -the great examples and strong lights of this pilgrimage; it is as -if Paul and Luther were passing over the scene. The Second Part -shows a variety of pilgrims, whose stature and experience are more -on a level with our own. The First Part is more severe, sublime, -inspiring; the Second Part is more soothing and comforting. The -First Part has deep and awful shadows mingled with its light, -terribly instructive, and like warnings from hell and the grave. -The Second Part is more continually and uninterruptedly cheerful, -full of good nature and pleasantry, and showing the pilgrimage in -lights and shades that are common to weaker Christians--(Cheever). - -[7] The First Part had been published six years, during which time -Mr. Bunyan had been so fully occupied by his pastoral labours and -frequent preaching in different parts of England, that he had not -been able to accomplish his design of publishing A FEMALE PILGRIM'S -PROGRESS. He was without exception the most popular preacher of -his day--(Ivimey). - -[8] The First Part was written in Bedford jail; this is 'about a -mile off the place,' at the village of Elstow, where Mr. Bunyan -resided, and where his house is still standing--a very humble -cottage, and an object of curiosity, as is also the very ancient -church and tower. The tower answers to the description of the -'steeple-house' in which Mr. Bunyan was engaged in ringing the -bells. 'The main beam that lay overthwart the steeple from side -to side,' and under which he stood lest 'one of the bells should -fall and kill him,' presents exactly that appearance---(Ivimey). - -[9] This is quite natural, and very common. The men of this world -will canonize those for saints, when dead, whom they stigmatized -with the vilest names when living. Besides many others I could -mention, this I have peculiarly remarked in respect to that man of -God, that faithful minister of Christ, the late Rev. Mr. Whitefield. -Scarce anyone went through more public reproach than he did; yet -how often have I been amazed to hear persons who held him, his -character and conduct, in the vilest contempt when living, who, -now he is dead, speak in the most respectful manner of him! O let -us leave our characters to Him who died for our sins, and to whom -we can commit our souls--(Mason). 'The memory of the just is -blessed.' All men's minds water at a pilgrim's gains, while they -are resolved never to run a pilgrim's hazards. O let me die his -death! all nature cries: Then live his life--all nature falters -there. - -[10] These words were introduced after the author's decease. Not -being able to discover by what authority they were added, I have -put them within brackets--(ED). - -[11] What a thunderbolt is this! Reader, have you ever spoken -harshly to, or persecuted, a child of God--a poor penitent sinner? -Hear the Word of the Judge of all the earth--'Inasmuch as ye have -done it to the least of these My brethren, ye have done it unto -Me.'--(ED). Read this and tremble, ye who speak evil of those -things which ye know not--(J. B.). - -[12] Mark this well. No matter what profession we make, if the love -of Christ be not its foundation, all is nothing without this love. -It is this love in the heart that, like oil in the lamp, keeps the -profession of Christ burning bright. The more this love is felt, -the more ardent the fire of zeal burns, and the more steadily we -shall follow on to know the Lord; and never leave off nor give -over, till we see and enjoy the Lord in His kingdom--(Mason). - -[13] It is not improbable that Mr. Bunyan had an eye to his own -wife and four children, and that these were the leading characters -in this religious drama; and also that the history of Christians -of his acquaintance furnished the other personages--(Ivimey). The -Editor differs in this opinion, believing that all the experience -narrated in the 'Pilgrim's Progress' is drawn from the Sacred -Scriptures, and which fits it for every age of the church, to -the final consummation of all things. Others have agreed with Mr. -Ivimey. Reader, you must form your own opinion--(ED). - -[14] Though moral suasion, and all the affectionate arguments from -a tender husband, or an affectionate parent, may prove ineffectual -for the present; yet, when the Lord works by His mighty power, -then only they prove effectual to saving purposes. Then let us -not neglect our duty, but be earnest in it, and leave the event -to sovereign grace--(Mason). - -[15] Those who cruelly and unkindly treat their godly relations and -friends on account of their religion, must come to feel it in the -bitterness of their spirit, and groan in the sorrow of their soul, -if ever the Lord grants them repentance unto life--(Mason). - -[16]Happy is that death which brings the believer to Heaven, and -the surviving relatives to Christ; which opens the gate of glory -to one, and the door of conversion to the other--(Barder). - -[17]Is it any marvel, that a quickened enlightened sinner should be -judged by those around him, who are yet dead in their sins, to Be -full of whims and melancholy? No! it is very natural for them to -think us fools and mad; but we know that they really are so--(Mason). - -[18] One of God's ends in instituting marriage is, that, under -a figure, Christ and His church should be set forth. There is a -sweet scent wrapped up in that relation. Be such a husband to thy -believing wife, that she may say, God hath given to me a husband -that preacheth Christ's carriage to the church every day.--If thy -wife be unbelieving, thou hast a duty to perform under a double -obligation; for she is liable every moment to eternal ruin. O how -little sense of the worth of souls is there in the hearts of some -husbands! This is manifest by their unchristian carriage to and -before their wives.--Wives also should be discreet, chaste, keepers -at home, good, obedient to their own husbands. Why? Because, -otherwise, the Word of God will he blasphemed (Titus 2:5). Take -heed of an idling, talking, wrangling tongue. It is odious in maids -or wives to be like parrots, not bridling the tongue. It is unseemly -to see a woman, as much as once in her lifetime, to offer to over-top -her husband. I do not intend that women should he slaves by this -subjection: 'Let every man love his wife as himself and the wife -see that she reverence her husband' (Eph. 5:33). Abigail would -not speak a word to her churlish husband until he was in a sober -temper, and his wine gone out of him--(Bunyan's Christian Behaviour, -vol. 2, pp. 558-561). - -[19] This is the first cry of an awakened sinner--mercy for the -lost and miserable; and no sooner are the sinner's eyes opened -to see his ruined, desperate state, and to cry for mercy, but the -god of this world, who hitherto had blinded the eyes, and kept the -heart securely by presumption, now opposes the sinner's progress -to a Throne of Grace, to a God of mercy, and to the Saviour of -the lost. Satan does not easily part with his prey. But Jesus, the -strong man, armed with almighty power and everlasting love, will -conquer and cast him out. That is the sinner's mercy, or none -could ever be saved--(Mason). - -[20] The mind, during sleep, is often occupied with those subjects -that have most deeply engaged the waking thoughts; and it sometimes -pleases God to make use of ideas thus suggested, to influence -the conduct by exciting fears or hopes. But if we attempt to draw -conclusions on doctrines, or to discover hidden things by them, -it becomes a dangerous species of enthusiasm--(Scott). There -is no just reason to doubt that God still employs dreams for the -conversion of sinners. 'In a dream, in a vision of the night, when -deep sleep falleth upon men, in slumberings upon the bed; then -He openeth the ears of men, and sealeth their instruction' (Job -33:15, 16)--(Ivimey). Dreams are sometimes of use to warn and -encourage a Christian, and seem to be really 'from God'; but great -caution is necessary, lest they mislead us, as they do weak and -enthusiastic persons. They must never Be depended on as the ground -of hope, or the test of our state; nothing must be put in the place -of the Word of God--(Burder). - -[21] 'The fear of the Lord is the beginning of wisdom' (Psa. -111:10); and 'the secret of the Lord is with them that fear Him' -(Psa. 25:14). The Spirit, the Comforter, never convinces the soul -of sin, but He also revives and comforts the heart with glad -tidings of free and full pardon of sin, through the blood of -the Lamb--(Mason). Probably the name of this visitor was derived -from what was said by the heavenly visitor to Manoah (Judg. -13:18)--(Ivimey). The silent influences of the Holy Spirit are here -personified. The intimations of Secret represent the teachings of -the Holy Spirit, by which the sinner understands the real meaning of -the Sacred Scriptures as to the way of salvation--(Scott, abridged). - -[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be able -to repeat fluently, as a wheel runs round, but without attaching -any idea or sense to the words; 'rote of heart' is to do this with -a full understanding of the meaning--(ED). - -[23] As the Spirit testifies of Christ, so He leads the soul to -Christ, that He may be the sinner's only hope, righteousness, and -strength. - - -Thus He glorifies Christ--(Mason). -But bring thou with thee a certificate, -To show thou seest thyself most desolate; -Writ by the Master, with repentance seal'd. ---(House of God, vol. 2, p. 580). - - -[24] Blessed penitence! Christian's children, when he set out in -his pilgrimage, had been liable to Mr. Bunyan's severe remarks in -his valuable book on Christian Behaviour--'I observe a vile spirit -amongst some children, who overlook, or have slighting or scornful -thoughts of their parents. Such an one hath got just the heart -of a dog or a beast, that will bite those that begot them. But my -father is poor, and I am rich, and it will he a hindrance to me -to respect him. I tell thee, thou arguest like an atheist and a -beast, and standest full flat against the Son of God (Mark 7:9-13). -Must a little of the glory of the butterfly make thee not honour -thy father and mother? Little dost thou know how many prayers, -sighs, and tears have been wrung from their hearts on thine -account.'--(Vol. 2, pp. 562, 563)--(ED). - -[25] The awakening of a sinner may be effected by very different -means. Lydia's heart was opened through attending to Paul's ministry; -the jailer's, through the alarm produced in his mind by the fear -of disgrace and punishment. Christian was brought to a sense of his -lost condition by reading the Scriptures; Christiana, by reflecting, -after the death of her husband, upon her unkind treatment of him -on account of his religion, the thought of which 'rent the caul -of her heart in sunder'; and the four boys, by the conversation -of their mother with them about their departed father, and about -her having neglected their souls. Religion is a personal concern, -and begins with repentance and sorrow for sin. Children are -not saved by the faith of their parents, but must be individually -brought to feel their own sinfulness, and to confess their own -guilt and danger; nor will a mother's prayers save her children, -unless they heartily unite with her in them--(Ivimey). - -[26] Reader, stop and examine. Did ever any of your carnal -acquaintance take knowledge of a difference of your language and -conduct? [Does it stun them?] Or do they still like and approve of -you as well as ever? What reason, then, have you to think yourself a -pilgrim? If the heart be ever so little acquainted with the Lord, -the tongue will discover it, and the carnal and profane will ridicule -and despise you for it--(Mason). - -[27] 'Is willing to stay behind.' Mr. Bunyan has strongly intimated, -in this account, that children, very young persons, may be the -subjects of renewing grace, and may experience the power of the -Gospel upon their hearts, producing that faith that is of the -operation of God, and works meet for repentance. This fact is -abundantly confirmed by many living instances of very young persons -knowing the grace of God in truth, and adorning the doctrine of -God our Saviour--(Ivimey). - -[28] This was a love-letter, full of the love of Jesus, and the -precious invitations of His loving heart to sinners to come unto -Him as recorded in his blessed Word. Happy sinners, whose eyes -are opened to read it! But this the world calls madness--(Mason). - -[29] The observations of the unconverted, when they perceive the -conscience of a poor sinner alarmed for fear of the wrath to come, -are admirably put in Bunyan's Come and Welcome, (vol. 1, p. 278): -'They attribute the change to melancholy--to sitting alone--to -overmuch reading--to going to too many sermons--to too much studying -and musing on what they hear. They conclude that it is for want of -merry company--for want of physic; and they advise them to leave -off reading, going to sermons, the company of sober people, and -to be merry, to go a-gossiping. But, poor ignorant sinner, let -me deal with thee. It seems that thou hast turned counsellor for -Satan. Thou judgest foolishly. Thou art like Elymas the sorcerer, -that sought to turn the deputy from the faith, to pervert the right -ways of the Lord. Take heed, lest some heavy judgment overtake -thee.' Pilgrim, beware of the solemn warnings of God in Deuteronomy -13:6, and Hebrews 10:38--(ED). - -[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore is -there a price in the hand of a fool to get wisdom, seeing he hath -no heart to it?'--(Ivimey). - -[31] It is well to be bold in the name of the Lord, and blunt with -those who seek to turn us away from following on to know the Lord; -for nothing less than life and salvation, or death and damnation, -will be the issue of it--(Mason). - -[32] The very things which excite the rage and scorn of some -persons, penetrate the hearts of others. Thus the Lord waked one -to differ from another, by preparing the heart to receive the good -seed of Divine truth. Yet everyone willingly chooses the way he -takes, without constraint or hindrance, except his own prevailing -dispositions--(Scott). - -[33] Here we see our Lord's Word verified, 'The one shall be taken, -and the other left' (Matt. 24:41). Mercy is called, and Timorous -left. All, to appearance, seems chance and accident; but sovereign -grace overrules all things. 'All things are of God, who hath -reconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason). - -[34] This tale, by the names, arguments, and discourse introduced -into it, shows what kind of persons despise and revile all those -that fear God, and seek the salvation of their souls. Profligates, -who never studied religion, pass sentence upon the most difficult -controversies without hesitation. Such persons call for our -compassion and prayers even more than our detestation--(Scott). - -[35] O how do such carnal wretches sport with their own damnation, -while they despise the precious truths of God, and ridicule His -beloved, chosen, and called people! But as it was in the beginning, -he who was born after the flesh persecuted Him who was born after -the Spirit, so it is now, and will be as long as the seed of the -woman and the seed of the serpent are upon the earth--(Mason). Such -characters are portrayed by the apostle, in his solemn riddle (1 -Tim. 5:6)--(Ivimey). - -[36] The singular dispensations of Providence, and the strong -impressions made by the Word of God upon some minds, seem to amount -to a special invitation; while others are gradually and gently -brought to embrace the Gospel, and these are sometimes discouraged -lest they have never been truly awakened. They should recollect -that the Lord delighteth in mercy; that Christ will in no wise cast -out any that come to Him; and that they who trust in the mercy of -God, solely through the redemption of His Son, shall assuredly be -saved--(Scott). - -[37] Such is the true spirit of real pilgrims, that do not love to -eat their precious morsel alone. They wish others to know Christ, -and to become followers of Him with themselves--(Mason). - -[38] Though Christiana clearly knew her calling of God, yet Mercy -did not; therefore she is in doubt about it. Just so it is with -many at their first setting out. Hence they are ready to say--and -I have met with many who have said--that they could even wish to -have had the most violent convictions of sin, and to have been, -as it were, shook over the mouth of hell, that they might have -a greater certainty of their being called of God. But this is -speaking unadvisedly. Better to take the apostle's advice--'Give -all diligence to make your calling sure.'--(Mason). - -[39] Here is a precious discovery of a heart divinely instructed. -Mind, here is no looking to anything Mercy was in herself, nor to -anything she could do for herself, for hope. But all is resolved -into this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN. -Reader, can you be content with this? Can you cast all, and rest -all, upon the love of Christ? Then bless His loving name for giving -you a pilgrim's heart--(Mason). Mercy clearly discovered a work -of grace on her heart. She was anxious about her acceptance at -last; she began to pray; she threw herself on the mere mercy of -Christ's heart; and proved 'the bowels of a pilgrim,' by lamenting -the sad condition of her carnal relations--(Burder). - -[40] This truth is exemplified in the Holy War--'Now Mr. Desires, -when he saw that he must go on this errand, besought that Mr. Wet-eyes -should go with him to petition the Prince. This Mr. Wet-eyes was a -poor man, a man of a broken spirit, yet one that could speak well -to a petition. Then Mr. Wet-eyes fell on his face to the ground, -and said, O my Lord, I see dirt in my own tears, and filthiness -at the bottom of my prayers; but, I pray Thee, mercifully pass by -the sin of Mansoul.'--(ED). - -[41] Perhaps the most delightful portion of the Second Dream of -Bunyan is its sweet representation of the female character. There -never were two more attractive beings drawn than Christiana and -Mercy; as different from each other as Christian and Hopeful, and -yet equally pleasing in their natural traits of character, and -under the influence of Divine grace, each of them reflecting the -light of Heaven in an original and lovely variety. His own conception -of what constitutes a bright example of beauty and consistency of -character in a Christian woman, Bunyan has here given us, as well -as in his First Dream, the model of steadfast excellence in a -Christian man. The delineation, in both Christiana and Mercy, is -eminently beautiful. We have, in these characters, his own ideal -of the domestic virtues, and his own conception of a well-ordered -Christian family's domestic happiness. Wherever he may have formed -his notions of female loveliness and excellence, he has, in the -combination of them in the Second Part of the 'Pilgrim's Progress,' -presented two characters of such winning modesty and grace, such -confiding truth and frankness, such simplicity and artlessness, -such cheerfulness and pleasantness, such native good sense and -Christian discretion, such sincerity, gentleness, and tenderness, -that nothing could be more delightful. The matronly virtues of -Christiana, and the maidenly qualities of Mercy, are alike pleasing -and appropriate. There is a mixture of timidity and frankness in -Mercy, which is as sweet in itself as it is artlessly and unconsciously -drawn; and in Christiana we discover the very characteristics -that can make the most lovely feminine counterpart, suitable to -the stern and lofty qualities of her husband--(Cheever). - -[42] Instead of being what they profess, the King's labourers, Paul -calls them soul-troublers (Gal. 5:10). For instead of preaching a -free, full, and finished salvation, bestowed as a free gift, by rich -grace, upon poor sinners who can do nothing to entitle themselves -to it; behold, these wretched daubers set forth salvation to sale -upon certain terms and conditions which sinners are to perform and -fulfil. Thus they distress the upright and sincere, and deceive -the self-righteous and unwary, into pride and delusion. Thus they -mar, instead of mend, the way; and bring dirt and dung, instead -of stones, to make the way sound and safe for pilgrims--(Mason). - -[43] 'Looked well to the steps'; that is, 'the promises,' as Bunyan -explains in the margin of Part First. 'Struggling to be rid of our -burden, it only sinks us deeper in the mire, if we do not rest by -faith upon the promises, and so come indeed to Christ. Precious -promises they are, and so free and full of forgiveness and eternal -life, that certainly the moment a dying soul feels its guilt and -misery, that soul may lay hold upon them, and find Christ in them; -and were it not for unbelief, there need be no Slough of Despond for the -soul to struggle, and plunge, in its mire of depravity.'--(Cheever)--(ED). - -[44] All the varieties in the experience of those who are walking -in the same path can never he enumerated; some of their sores are -not only unreasonable but unaccountable, through the weakness of -the human mind, the abiding effects of peculiar impressions, the -remains of unbelief, and the artifices of Satan--(Scott). - -[45] No sooner does a poor sinner open his lips in prayer to Jesus, -but the devil will bark at him, and by all means try to terrify and -discourage him. Do you find this? What is our remedy? 'Resist the -devil, and he will flee from you. Draw nigh to God, and He will -draw nigh to you' (James 4:7, 8)--(Mason). When the fear of God -possesses the heart, such disturbances cannot long prevent earnest -cries for mercy, but will eventually render them more fervent and -importunate than ever--(Scott). - -[46] Think much of them that have gone before; how safe they are -in the bosom of Jesus. Would they be here again for a thousand -worlds? Sometimes when my base heart hath been inclining to -this world, and to loiter in my journey towards Heaven, the very -consideration of the glorious saints and angels--what they enjoy, -what low thoughts they have of the things of this world, how they -would befool me if they did but know that my heart was drawing -back--this hath made me rush forward, and disdain those beggarly -things; and say to my soul, Come, soul, let us not be weary; let -us see what Heaven is; let us venture all for it. Reader, what -sayest thou to this? Art thou resolved to follow me? Nay, resolve -to get before me if thou canst--(Heavenly Footman). - -[47] Being made to understand what great sinners the Lord hath had -mercy upon, and how large His promises were still to sinners, this -made me, through the assistance of the Holy Spirit, to cleave to -Him, to hang upon Him, and yet to cry, though as yet there were -no answer. The Lord help all His poor, tempted, afflicted people -to do the like--(Bunyan). - -[48] Mercy's case is not singular. Many have set out just as she -did, and have been discouraged by the same reason as she was. -She, as many have been, was encouraged to set out in the ways of -the Lord by her neighbour and friend. Hence she, as many others -also have thought, there was no cause to conclude that she was -effectually called by the Lord, but it was only the effect of moral -persuasion, and therefore doubted and fainted, lest she should not -meet with acceptance. But her very doubts, fears, and distress, -proved the earnestness of her heart, and the desire of her soul, -after the Saviour; and also that His attracting love and gracious -power had a hand in the work. Well therefore might Bunyan call -upon his readers to mark her gracious reception by Christ. Mark -this, ye poor, doubting, fearing, trembling souls, who are halting -every step, and fearing you have not set out aright, hear what -Christ's angel said, and be not discouraged: 'Fear not ye, for I -know that ye seek Jesus!'--(Matt. 28:5)--(Mason). - -[49] The prisoners taken in the Holy War were affected like Mercy. -'Why did you not cry to Me before, said the Prince, yet I will -answer you so as will be for My glory. At this Mr. Wet-eyes gave -a great sigh, and death seemed to sit on their eye-brows; they -covered their faces, and threw themselves down before Him. Then -the Prince bid them stand upon their feet, and said, I have power -to forgive, and I do forgive. Moreover, He stripped the prisoners -of their mourning-weeds, and gave them beauty for ashes.'--(ED). - -[50] Pardon by word seems to denote the general discovery of free -salvation by Jesus Christ to all that believe, which is sealed by -transient comforts and lively affections. Pardon by deed may relate -to the manner in which the blessing was purchased by the Saviour; -and when this is clearly understood, the believer attains to stable -peace and hope--(Scott). - -[51] The devil often barks most at us, and brings his heaviest -accusations against us, when mercy, peace, comfort, and salvation -are nearest to us. - - -'Press on, nor fear to win the day, -Though earth and hell obstruct the way'--(Mason). - - -[52] Many hellish darts are tipped by Apollyon's malignant ingenuity -with sentences of Scripture, made to flame just like the fiery -darts of the wicked one; so that the Scriptures appear to stand -against the trembling Christian--(ED). - -[53] Here is genuine humility; no replying against God--no calling -in question His sovereign right to receive or to reject. No; all -that this poor humble heart thought was, now is fulfilled what is -written, 'One shall be taken and the other left.' If so, what had -she to say? No impeachment of the Lord's dealings, but only, I am -undone. But yet, on seeing what was written over the gate, 'Knock, -and it shall be opened,' from that, and not from any sight -of worthiness in herself, but lost as she felt herself, she was -encouraged to knock again, or to cry and pray more vehemently -than ever. Here is a blessed example of deep humility, and of holy -boldness, excited by the Divine Word. Go thou, ruined sinner, and -do likewise--(Mason). - -[54] The express words of such invitations, exhortations, and -promises, WRITTEN in the Bible, are more efficacious to encourage -those who are ready to give up their hopes, than all the consolatory -topics that can possibly he substituted in their place--(Scott). - -[55] When a mariner enters upon a voyage, or a soldier on -a campaign, they know not what hardships they may encounter, nor -whether their lives may be sacrificed without attaining their -object; but whatever hardships the Christian has to encounter, -he will come off more than conqueror--he will reach the desired -haven in safety--through Him that loved us. Fear not--'Though -death and hell obstruct the way, The meanest saint shall win the -day.'--(ED). - -[56] Strive to enter in; a whole Heaven and eternal life is wrapped -up in this little word IN. Strive; this calls for the mind and -heart. Many professors make their striving to stand rather in an -outcry of words, than in a hearty labour against the lusts and -love of the world, and their own corruptions. But this kind of -striving is but a beating the air, and will come to nothing at -last--(Bunyan's Strait Gate, vol. 1, p. 869). - -[57] Thus the dog of hell may be of service, not only in keeping -the sheep close together, but in making them keep close to their -Shepherd--(J. B.). - -[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash, -is to cut hedges or trees. The boys did plash, or had a cut at -the trees, to knock the fruit off--(ED). - -[59] What is this garden but the world? What is the fruit they here -found? 'The lust of the flesh, the lust of the eye, and the pride -of life' (1 John 2:16). Of this the boys ate. The mother chides -them for taking that which did not belong to them, but she did -not know that it grew in the devil's garden. Mark the consequence -of their eating this fruit hereafter--(Mason). The terrifying -suggestions of Satan [the dog's barking] give believers much -present uneasiness, yet they often do them great good, and seldom -eventually hurt them; but the allurements of those worldly objects -which he throws in their way are far more dangerous and pernicious. -Many of these are very attractive to young persons; but all -parents who love the souls of their children should employ all -their influence and authority to restrain them from those vain -pleasures which 'war against the soul,' and are most dangerous -when least suspected. This fruit may be found in the pilgrim's -path, but it grows in Beelzebub's garden, and should be shunned as -poison. Many diversions and pursuits, both in high and low life, -are of this nature, though often pleaded for as innocent, by some -persons who ought to know better--(Scott). - -[60] What are these ill-favoured ones? Such as you will be sure to -meet with in your pilgrimage; some vile lusts, or cursed corruptions, -which are suited to your carnal nature. These will attack you, and -strive to prevail against you. Mind how these pilgrims acted, and -follow their example. If one was to fix names to these ill-favoured -ones, they might he called Unbelief and Licentiousness, which aim -to rob Christ's virgins of their chastity to Him--(Mason). - -[61] Here we see that the most violent temptation to the greatest -evil is not sin, if resisted and not complied with. Our Lord -Himself was tempted in all things like as we are, yet without sin. -Therefore, ye followers of Him, do not be dejected and cut down, -though you should be exercised with temptations to the blackest -crimes, and the most heinous sins. You cannot be assaulted with -worse than your Lord was. He was tempted, but He resisted Satan, -and overcame all, in our nature. Cry to Him; He is the Reliever -who will come in the hour of distress--(Mason). - -[62] 'Ye have not, because ye ask not.' (James 4:2). - -[63] It is well to be taken with present blessings, to be joyful -in them, and thankful for them; but it is wrong to forget our -dangers, and grow secure--(Mason). - -[64] When the soul is happy in the love of God, it is ready to -conclude that dangers are past, that doubts and fears are entirely -removed; but as long as we are in this world, we shall find the -expediency of our Lord's exhortation--'Watch and pray.'--(J. B.). -[65] Here is a display of a truly Christian spirit, in that open -and ingenuous confession of her fault, taking all the blame upon -herself, and excusing Mercy. This is not natural to us, but the -grace of Christ humbles the heart, and silences the tongue to -self-justifying pleas. O for more of this precious grace!--(Mason). - -[66] Mark those phrases--'the riches of His grace,' and 'His mere -good pleasure.' You cannot entertain too exalted ideas of these, -nor speak too highly of them. Pilgrims should be known by their -language as well as their walk. Those who talk highly of their own -perfection, speak little, if at all, of the riches of God's grace, -and the good pleasure of His will. Beware of the infection of -pride and self-righteous leaven--(Mason). - -[67] The Holy Spirit, the Interpreter, who was promised by the Lord -Jesus to be sent in His name, guides believers into all truth. 'And -they shall be all taught of God' (John 6:45). Humble confession, -and serious consecration of heart, are sacrifices acceptable, -well-pleasing to God; and such simple-hearted pilgrims are received -by the church with a hearty welcome. 'The Spirit and the bride -say, Come; and let him that heareth say, Come' (Rev. 22:17)--(ED). - -[68] Here is joy indeed, which strangers to the love of Christ -intermeddle not with. Surely, this is the joy of Heaven; and if thou -hast this joy, thou hast the love that reigns in Heaven. Glory to -Jesus, I think I can truly say, I have this blessed evidence in my -heart, that I know somewhat of this joy arising from seeing poor -lost sinners converted to Jesus, so as to love Him and follow Him. -O for a spread and increase of this spirit among Christians of all -denominations!--(Mason). - -[69]The emblematical instruction at the Interpreter's house, in -the former part, was so important and comprehensive, that we are -astonished at the striking additions here adduced. The first emblem -is very plain; and so apposite, that it is wonderful any person -should read it without lifting up a prayer to the Lord, and saying, -'O deliver me from this muck-rake!'--(Scott, altered by ED). Awful -thought! Straws, and sticks, and dust, Preferred to Christ and -salvation! 'If angels weep, it is at such a sight!'--(Burder). - -[70] Our Lord said, 'Where your treasure is, there will your heart be -also.' To be carnally-minded is death, but to be spiritually-minded -is life and peace. If our treasure is in Heaven, we need not envy -those griping muck-worms who are cursed in their basket and in -their store--(J. B.). - - -[71]--The vulture of insatiate minds -Still wants, and wanting seeks, and seeking finds -New fuel to increase her rav'nous fire. -The grave is sooner cloy'd than men's desire. ---(Quarles' Emblems). - - -[72] A full purse and a lean soul, is a sign of a great curse. O -it is a sad grant, when the desire is only to make the belly big, -the estate big, the name big; when even by this bigness the soul -pines, is made to dwindle, to grow lean, and to look like an anatomy! -Like a man in a dropsy, they desire this world, as he doth drink, -till they desire themselves quite down to hell--(Bunyan's Desire -of the Righteous, vol. 1, p. 767). - -[73] Reader, didst thou never shed a tear for thy base and disingenuous -conduct towards thy Lord, in preferring the sticks and straws of -this world to the unsearchable riches of Christ, and the salvation -of thy immortal soul? O this is natural to us all! and though -made wise unto salvation, yet this folly cleaves to our old nature -still. Let the thought humble us, and make us weep before the -Lord--(Mason). - -[74] They knew the venom of sin which was in their fallen nature. -This made them cover their faces with shame, and sink into deep -humility of heart. Every true interpreter of God's Word--yea, the -blessed Interpreter of God's heart, Jesus--will look pleasantly -upon such who confess the truth; while He beholds the proud, -self-righteous sinner afar off--(Mason). - -[75] Faith apprehends, and then the soul dwells in the best room -indeed, even in the very heart of God in Christ. The Lord increase -our faith in this precious truth, that we may the more love and -glorify the God of grace and truth! O let not our venom of sin -deject us, while there is the blood of Christ to cleanse us! O for -a stronger love to Christ, and greater hatred of sin! Both spring -from believing--(Mason). The emblem of the spider is illustrated -in Bunyan's invaluable treatise on the Resurrection and Eternal -Judgment--'The spider will be a witness against man, for she layeth -hold with her hands, and is in kings' palaces. It is man only that -will not lay hold on the kingdom of Heaven, as the spider doth bid -him (Prov. 30:28).'--(Vol. 2, p. 111)--(ED). - - ---Call me not ugly thing; -God' wisdom hath unto the pismire given, -And spiders may teach men the way to Heaven. - (Bunyan's Emblems). - - -[76] It is very humbling to human pride to be compared to chickens, -as dependants on the fostering care of the hen, or as children -relying upon a parent. In Bunyan's Last Sermon, are some striking -allusions to the Christian's dependence upon his heavenly Father--'It -is natural for a child, if he wants shoes, to tell his father; if -he wants bread, they go and tell him. So should the children of God -do for spiritual bread--strength of grace--to resist Satan. When -the devil tempts you, run home and tell your heavenly Father--pour -out your complaints to God; this is natural to children. If any -wrong them, they tell their father; so do those that are born -of God, when they meet with temptations, they go and tell God of -them--(Vol. 2, p. 757)--(ED). - -[77] Common call, the invitations; brooding voice, the promises; -outcry, the warnings of the Gospel--(Ivimey). - -[78] Observations and experience justify this excellent simile. -God's common call is to all His creatures who live within the sound -of His Gospel. His special call is when He bestows the grace, -peace, and pardon of the Gospel of Christ upon His people. The -brooding note is when He gathers them under His wings, warms their -hearts with the comforts of His love, nourishes their souls with -close fellowship with Himself, and refreshes their spirits with -the overflowings of joy in the Holy Ghost. 'In the shadow of Thy -wings will I rejoice,' says David (Psa. 63:7). 'I sat down under -His shadow with great delight, and His fruit was sweet to my -taste' (Song. 2:3). O for more of these precious brooding notes, -to be gathered under the wing of Immanuel! But be our frames and -experiences what they may, still we are ever in danger; for our -enemies surround us on every side, and our worst are within us. -Therefore our Lord has an outcry; He gives the alarm, calls us, -and warns us of danger. Why? That we should flee. O pilgrims, -when dangers are near, run unto Him! For 'the name of the Lord is -a strong tower; the righteous runneth into it, and is safe' (Prov. -18:10)--(Mason). - -[79] The church is a garden enclosed, Christ is the Gardener, His -people are called God's husbandry. The difference in the plants and -flowers shows the different effects of grace upon the heart--(J. -B.). When Christians stand everyone in his place, and do their own -work, then they are like the flowers in the garden, that stand and -grow where the Gardener hath planted them; and then they shall -both honour the garden in which they are planted, and the Gardener -that hath so disposed of them. From the hyssop in the wall, to the -cedar in Lebanon, their fruit is their glory. Christians are like -the several flowers in a garden, that have upon each of them the -dew of Heaven; which, being shaken with the wind, they let fall -their dew at each others' roots, whereby they are jointly nourished, -and become nourishers of one another. For Christians to commune -savourly of God's matters one with another, it is as if they -opened to each others' nostrils boxes of perfume. Saith Paul to -the church at Rome, 'I long to see you, that I may impart unto -you some spiritual gift, to the end ye may he established; that -is, that I may be comforted together with you, by the mutual faith -both of you and me' (Rom. 1:11, 12)--(Bunyan's Christian Behaviour, -vol. 2, pp. 550, 570). I have observed, that as there are herbs -and flowers in our gardens, so there are their counterfeits in -the field; only they are distinguished from the other by the name -of wild ones. There is faith and wild faith; and wild faith is -presumption. I call it wild faith, because God never placed it in -His garden--His church; it is only to be found in the field--the -world--(Bunyan's Good News, vol. 1, p. 93). We ought not to be -contented with a situation among the noxious weeds of the desert; -but if we be planted among the ornamental and fragrant flowers of -the Lord's garden, we are honoured indeed. We should watch against -envy and ambition, contempt of our brethren and contention. We -ought to be satisfied in our places, doing 'nothing through strife -or vain glory, or with murmurings and disputings'; but endeavour, -in the meekness of wisdom, to diffuse a heavenly fragrance around -us, and to adorn the doctrine of God our Saviour in all things--(Scott). - -[80] The husbandman is not repaid by the straw or chaff. So the -sufferings of Christ, the preaching, promises, and ordinances -of the Gospel, were not intended to bring men to profess certain -doctrines, or observe certain forms; but to render men fruitful in -good works, by the influences of the Spirit of Christ. All profession -will terminate in everlasting misery, which is not productive of -this good fruit. 'True religion and undefiled' consists not in -forms, creeds, and ceremonies, but is 'to visit and comfort the -widows and the fatherless'--(Scott). - -[81] This is a necessary caution. Paul says, 'Thou art inexcusable, -O man, whosoever thou art that judgest; for wherein thou judgest -another, thou condemnest thyself, for thou that judgest doest the -same things.' James has laid down an excellent rule of conduct--O -that it were more attended to!--'So speak ye, and so do, as they -that shall he judged by the law of liberty.' How inconsistent for a -pardoned malefactor to insult even those who are under condemnation! -If any man seemeth to be religious, and bridleth not his tongue -from commending himself and condemning others, this man's religion -is vain. He that judgeth his brother speaketh evil of the law, -and judgeth the law--(J. B.). - -[82] A very striking emblem this, and most pertinently applied; and -if your soul is sincere, it will cause a holy fear, create a godly -jealousy, put you upon self-examining, and make you sigh out in -some such words as David, 'Search me, O God, and know my heart; -try me, and know my thoughts: and see if there be any wicked way -in me, and lead me in the way everlasting' (Psa. 139:23, 24). O -what will it avail in a dying hour, or in the judgment day, that -we have worn the mark of profession, and seemed to man, what -we were not in heart and reality of life before God! From all -self-deceiving, good Lord, deliver us! for we are naturally prone -to it--(Mason). - -[83] This observation is grounded on the good old distinction, -that the merit of Christ's obedience unto death is sufficient all -who by faith apply for an interest in it. Nothing but pride, the -carnal mind, and enmity to God and religion, influence men to -neglect so great salvation; and when the regenerating power of -the Holy Spirit accompanies the Word, sinners are made willing -to accept the proffered mercy, and encouraged by the invitations -which before they sinfully slighted--(Scott). - -[84] That is my very character, says many a doubting, broken hearted -sinner. Well, thank God, says many a self-confident, whole-hearted -Pharisee, it is far from being mine. We can only say this, he -that knows most of his own superlatively deceitful and desperately -wicked heart, suspects himself most, and exercises most godly -jealousy over himself; while persons, who see least of themselves, -are most self-confident and daring. Even Judas could as boldly -ask, 'Master, is it I' who shall betray Thee? as any of the rest -of His disciples--(Mason). - -[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show -his approbation of the practice of singing in public worship. It -was then a custom which had been recently introduced, and was a -subject of strong controversy. Soon after Bunyan's death, Benjamin -Keach vindicated the practice, by proving that singing is an -ordinance of Jesus Christ, in answer to Marlowe's Discourse against -Singing. It must not be forgotten, that our pilgrim forefathers -generally met in secret, and that singing would have exposed them -to imminent peril of their lives. Now we have no such fear; we -can unite heart and voice in the language of Dr. Watts-- - - -'Lord, how delightful 'tis to see -A whole assembly worship Thee! -At once they sing.' - - -That is, when singing men or women do not prevent the godly from -uniting in this delightful part of Divine worship by introducing -new tunes, to sing to the praise and glory of themselves. Let such -as are guilty of this solemnly ask the question, Was the late Mr. -Huntingdon right in estimating their piety at less than twopence -per dozen?--(ED). - -[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou -befooled and turned back! How often does she attack and affright -many real pilgrims! I am sure she has often made my poor heart -ache with her ghastly looks and terrifying speeches. O may we ever -say to her, in our Lord's words, 'Get thee behind me, Satan; thou -savourest not the things that be of God, but those that be of men' -(Matt. 16:23)--(Mason). - -[87] A very simple and artless confession. The Lord works very -differently upon His elect; but always to the same end, namely, -to make us prize Christ, His salvation and His ways, and to abhor -ourselves, the paths of sin, and to cast off all self-righteous -hopes. If this is effected in thy heart, reader, it is no matter -whether thou canst tell of visions and dreams, or talk high of -experiences. Where the soul is rooted and grounded in the knowledge -of Christ, and love to His ways, though there may be many fears, -yet this is an indubitable proof of a real and sincere pilgrim--(Mason). - -[88] They who are acquainted with the manner in which persons are -received into Congregational churches, by relating a verbal account -of their experience, will recognize in this narrative a resemblance -to that practice. Christiana, a grave matron, appears to have felt -no difficulty in complying with the requisition; but Mercy, young -and inexperienced, blushed and trembled, and for awhile continued -silent. Their profession being approved, the readiness of the -church to receive them is expressed by the warmest wishes for -their spiritual prosperity--(Ivimey). - -[89] 'Thou hast given credit to the truth'; what is this but -faith--the faith of the operation of God? But some may ask, What! -is justifying, saving faith, nothing more than a belief of the -truth? If so, the very devils believe; yea, more, they tremble -also. True; but mind how Mercy's faith wrought by her works. She -fled for refuge to the hope set before her in the Gospel. She fled -from sin, from the City of Destruction, to Christ for salvation. -Though she had not the joy of faith, yet she followed on to know -the Lord, walking in His ways, and hoping for comfort from the Lord -in His due time. O! if thou hast a grain of this precious faith -in thy heart, bless Jesus for it, and go on thy way rejoicing--(Mason). - -[90] Mr. Ivimey considers that this bath in the garden refers to -the baptism of the pilgrims by immersion, after having related -their experience, as a publicly putting on of Christ. 'And now -why tarriest thou? Arise, and be baptized, and wash away thy sins, -calling on the name of the Lord' (Acts 22:16). Innocent says that -'her Master would have them do'; and they went out into the garden -to the bath, and were much enlivened by it. Bunyan left it to the -convert to act for himself as to water-baptism; all that he required, -as a prerequisite to church-communion, was the new birth, or the -baptism of the Holy Spirit. He calls this the 'bath of sanctification'; -no Christian considers water-baptism a source of sanctification; -it is only the outward sign. It must be left to the reader's candid -judgment to decide whether baptism, upon a profession of faith, -is here intended by that that the Master would have them do--(ED). - -[91] There is no travelling on pilgrimage without gathering soil. -There are no pilgrims but daily need to have recourse to this bath -of sanctification--the blood of Jesus, which cleanses from all -sin (1 John 1:7). Christ is the fountain opened for sin and for -uncleanness (Zech. 13:1). Christ is the soul's only bath. As all -baths are for the purification of the body, such is this bath to -our soul. But unless a bath be used, this cannot be effected; so, -unless we have recourse to Christ, we cannot enjoy the purification -of the soul; but the Holy Ghost, the Sanctifier, convinces us -of sin, shows us our fresh-contracted spots and defilements, and -leads us to the blood of the Lamb. O how does this enliven and -strengthen our souls, by filling our conscience with joy and peace -in believing!--(Mason). - -[92] Baptism and the Lord's Supper I receive and own as signs -of the covenant of grace; the former as a sign of our engrafting -into Christ, and the latter to show forth His death, as an emblem -or type of the benefits purchased thereby to His church and -people--(Philip Henry, altered by ED). - -[93] This means the sealing of the Spirit, whereby they were sealed -unto the day of redemption (Eph. 4:30). O this is blessed sealing! -None know the comfort and joy of it but those who have experienced -it. It confirms our faith, establishes our hope, and inflames -our affections to God the Father for His everlasting love, to God -the Son for His everlasting atonement and righteousness, and to -God the Spirit for His enlightening mercy, regenerating grace, -quickening, sanctifying, testifying, and assuring influences, -whereby we know that we are the children of God; for 'the Spirit -itself beareth witness with our spirits, that we are the children of -God' (Rom. 8:16). All the comfort of our souls lies in keeping this -seal clear in our view. Therefore grieve not the Holy Spirit--(Mason). - -[94] They who have put on this raiment are clothed with humility; -they readily perceive the excellence of other believers, but can -only discern their own in the glass of God's Word. At the same -time, they become very observant of their own defects, and severe -in condemning them, but proportionally candid to their brethren; -and thus they learn the hard lesson of esteeming others better -than themselves--(Scott). - -[95] This is always the case when souls are clothed in the robe of -Christ's righteousness. They are little, low, and mean in their own -eyes, and they esteem each other better than themselves; whereas -they who at all look to, or depend upon, their own righteousness -for their clothing and justification before God, always look down -with an air of supercilious contempt upon others who they think -are not so righteous as themselves. Lord, hide self-righteous pride -from my heart, and sink me into the depth of humility, that I may -ever glory in Thee, in whom I am perfectly righteous!--(Mason). -See also Romans 6:1-5, and Galatians 3:27--(Ivimey). - -[96] The conductor, named Great-heart, is a Gospel minister under -the direction of the Holy Spirit; courageous, armed with the sword -of the Spirit, enjoying the hope of salvation, and defended by the -shield of faith--(Barder). - -[97] This is the comfort, joy, and glorying of a pilgrim's heart. -Hath Jesus performed righteousness to cover us, and spilled blood -to wash us? Have we the faith of this? O how ought we to love -Him, rejoice in Him, and study to glorify Him in every step of -our pilgrimage!--(Mason). - -[98] Here Bunyan gives a very clear and distinct account of that -righteousness of Christ, as Mediator, which He wrought out by His -perfect obedience to the law of God for all His seed. And by this -righteousness, and no other, are they fully justified from all -condemnation in the sight of God. Reader, study this point deeply, -so as to be established in it. It is the essence of the Gospel, enters -into the life and joy of faith, brings relief to the conscience, -and influence to the love of the Lord our Righteousness; and so -brings forth the fruits of righteousness which are by Him to the -praise and glory of God, and administers Divine consolation in -the hour of death--(Mason). - -[99] Is there righteousness in Christ? That is mine, the believer -may say. Did He bleed for sins? It was for mine. Hath He overcome -the law, the devil, and hell? The victory is mine. And I do count -this a most glorious life?--Sometimes (I bless the Lord) my soul -hath this life not only imputed to me, but the glory of it upon my -spirit. Upon a time, when I was under many condemnings of heart, -and fearing I should miss glory, methought I felt such a secret -motion as this--Thy righteousness is in Heaven. The splendour and -shining of the Spirit of grace upon my soul, gave me to see clearly -that my righteousness, by which I should be justified, was the Son -of God Himself representing me before the mercy-seat in His own -Person; so that I saw clearly, that day and night, wherever I was, -and whatever I was doing, there was my righteousness, just before -the eyes of the Divine glory, and continually at the right hand of -God. At another time, whilst musing, being afraid to die, these -words came upon my soul, 'Being justified freely by His grace, -through the redemption which is in Christ.' This stayed my heart. -And thus is the sinner made alive from the dead, by being justified -through the righteousness of Christ, which is unto all and upon -all them that believe--(Bunyan's Law and Grace). - -[100] Sometimes I have been so loaden with my sins, that I could not -tell where to rest, nor what to do; yea, at such times, I thought -it would have taken away my senses; yet, at that time, God through -grace hath all on a sudden so effectually applied the blood that -was spilt at Mount Calvary out of the side of Jesus, unto my -poor, wounded, guilty conscience, that presently I have found such -a sweet, solid, sober, heart-comforting peace, that I have been -in a strait to think that I should love and honour Him no more. -Sometimes my sins have appeared as big as all the sins of all the -men in the nation--(reader, these things be not fancies, for I have -smarted for this experience); but yet the least stream of the -heart-blood Jesus hath vanished all away, and I have been delivered up -into sweet and heavenly peace and joy in the Holy Ghost--(Bunyan's -Law and Grace, vol. 1, p. 549). - -[101] While the soul lives upon the sweet impressions which are -made by the application of the promises, it may be said to live -upon frames and feelings; for as its comforts abate, so will its -confidence. The heart can never be established in grace, till the -understanding is enlightened to discern what it is to have pardon -by the deed done--(J. B.). - -[102] O brave Christiana! See what it is to have one's heart -inflamed with a sense of the love of Christ. Christiana thinks -everyone would naturally be affected as she was, if they were -present; but she forgets that which she sees and feels is of -special, peculiar, distinguishing grace--(Mason). Shall I have my -sins and lose my soul? Would not Heaven be better to me than my -sins?--the company of God, Christ, saints, and angels, than the -company of Cain, Judas, Balaam, with the devils, in the furnace -of fire? Canst thou now that readest, or hearest these lines, turn -thy back, and go on in thy sins?--(Bunyan's Law and Grace, vol. -1, p. 575). Reader, thus would Christiana plead with ungodly -relatives and friends; and if thou art in such a case, wilt thou -not listen to such a plea?--(ED). - -[103] Mind how tenderly Great-heart deals with warm-hearted -Christiana. He does not attempt to throw cold water upon the fire -of her affections, but gently insinuates, 1. The peculiar frame -of the mind she speaks from; 2. Suggests that she must not always -expect to be in such raptures; and, 3. Reminds her that her -indulgences were of a peculiar nature, not common to all, but -bestowed upon the faithful in Christ only; and that, therefore, -amidst all her joyful feelings, she should know to whom she -was indebted for them, and give all the glory to the God of all -grace--(Mason). - -[104] Simple, contented in gross ignorance; Sloth, an indolence -which smothers all conviction; Presumption, carnal security, which -hardens against reproof--(Andronicus). These are the great opposers -of vital religion. The end of these things is death--(Barder). - -[105] It was a custom, to a late period, to hang up murderers -in irons, until the body dropped to pieces; that such terrible -examples might deter others from the like crimes; hence, under -the old wood-cut illustrating this passage, is written-- - - -'Behold here how the slothful are a sign, -Hung up, because holy ways they did decline.' ---(ED). - - -[106] God, as it were, gibbets some professors, and causes their -names and characters to be publicly exhibited, as a terror to -others, and as a warning to His own people--(Mason). The dreadful -falls and awful deaths of some professors are to put others upon -their guard against superficial, slothful, and presumptuous hopes. -The real occasion of turning aside lies in the concealed lusts of -the heart--(Scott). - -[107] Let us consider the characters of these three professors: 1. -Here is a Simple, a foolish credulous professor, ever learning, -but never coming to the knowledge of the truth, so as to believe -it, love it, and be established on it; hence liable to be carried -away by every wind of doctrine. 2. Sloth, a quiet, easy professor, -who never disturbs anyone by his diligence in the Word of God, -nor his zeal for the truths and glory of God. 3. Presumption, one -who expects salvation in the end, without the means prescribed by -God for attaining it. O beware of these three sorts of professors, -for they turn many aside!--(Mason). - -[108] What is meant by the Hill Difficulty? Christiana has set out -from Destruction, been received and encouraged at the wicket-gate, -and directed on her journey. The path is comparatively easy, until -she is about to put on a public profession, by joining a church. This -is situated upon the summit of this hill of difficult ascent. Is it -intended to represent that prayerful, watchful, personal investigation -into Divine truth, which ought to precede church-fellowship? Nothing -is more difficult to flesh and blood than to be compelled, upon -pain of endless ruin, to think for ourselves on matters of religion. -The formalist and hypocrite follow the persuasions of man, and -take an easier path, and are lost. The fear of man causes some to -abandon the ascent. Dr. Cheever has, in his Hill Difficulty, very -happily described the energy that is needful to enable the pilgrim -to make the ascent. He forcibly proves the utter impossibility of -making the ascent by ceremonial observances, or while encumbered -with worldly cares or pride in trinkets of gold and costly array. -He reminds us of the solemn advice of Peter, 'be ye built up a -spiritual house, a holy priesthood to offer up spiritual sacrifice -acceptable to God by Jesus Christ.' Every weight must be set aside, -and salvation must be worked out with fear and trembling--(ED). - -[109] The river of life is pure and clear as crystal. Is the doctrine -offered to thee so? Or is it muddy, and mixed with the doctrines -of men? Look, man, and see, if the foot of the worshippers of Baal -be not there, and the water fouled thereby. What water is fouled -is not the water of life, or at least not in its clearness. -Wherefore, if thou findest it not right, go up higher towards the -spring-head, for nearer the spring the more pure and clear is the -water--(Bunyan's Water of Life). - -[110] This represents to us that some preachers, as the Prophet says, -foul the water with their feet (Ezek. 24:18); that is, though they -preach somewhat about Christ, and salvation by Him, yet they so clog, -mire, and pollute the stream of free grace, with pre-requisites, -terms, and conditions, that the poor thirsty soul cannot drink -the water, nor allay his thirst with it; but is forced to let it -stand, till these gross dregs sink to the bottom. Yea, we ought -to beware of drinking such filthy dregs; for they will certainly -swell us up with the company of pride of our free will, human -merit, and self-righteousness, which oppose the glory of Jesus, -and comfort of our souls--(Mason). - -[111] Although the cautious of Holy Writ are plain as posts and -chains, and the warnings as a ditch, and the solemn threatenings -of the New Testament against pharisaic formalism and hypocrisy -are like a hedge, to prevent pilgrims wandering into paths that -end in eternal misery, yet there are many who break through all -these merciful restraints, and rush upon destruction--(ED). - -[112] Examine, which do you like better, self-soothing or soul-searching -doctrine? Formalists and hypocrites love the former, and hate the -latter. But the sincere and upright are discovered by desiring to -have their hearts searched to the quick, and their ways tried to -the utmost; and, therefore, with David will cry, 'Search me, O -God, and know my heart; try me, and know my thoughts; and see if -there be any wicked way in me, and lead me in the way everlasting' -(Psa. 129:23, 24)--(Mason). - -[113] Heart-work is hard work; it is hard work to be stripped; it -is hard work to deny self, take up your cross, and follow Jesus. -It is hard work to fight the fight of faith; it is hard work -against hope to believe in hope. A formalist and hypocrite will -go, in outward things, as far as the real Christian; but touch -him on the inward work, and he will start aside--(J. B.). - -[114] He who is a stranger to the hard work of self-denial, and how -difficult it is to the flesh, knows not what this Hill Difficulty -means; for the nearer to the arbour of Jesus' rest, the more -difficulties in the way, but the sweeter it is when attained--(Mason). - -[115] Regard not in thy pilgrimage how difficult the passage is, -but whither it tends; not how delicate the journey is, but where -it ends. If it be easy, suspect it; if hard, endure it. He that -cannot excuse a bad way, accuseth his own sloth; and he that sticks -in a bad passage, can never attain a good journey's end--(Quarles' -Enchiridion). - -[116] There were stairs in the temple, and but one pair, and these -winding. He that went up must turn with the stairs. This is a type -of a twofold repentance; that by which we turn from nature to -grace, and that by which we turn from the imperfections of a state -of grace to glory. But this turning and turning still, displeases -some much. They say it makes them giddy; but I say, Nothing like -this to make a man steady. A straight stair is like the ladder -that leads to the gallows. They are turning stairs that lead to -the heavenly mansion. Stay not at their foot; but go up them, and -up them, and up them, till you come to Heaven--(Bunyan's Solomon's -Temple). - -[117] When we are praised, a conscious blush should pervade us, well -knowing how much we have to be ashamed of. But some have got such -vain confidence in their own righteousness, merits, and perfection, -that they have hereby got what the Scriptures call a whore's -forehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord -continually against spiritual pride, and for an humble heart, -knowing thyself to be a poor sinner!--(Mason). - -[118] Eve looking first into those worthy privileges which God had -given her, and dilating delightfully of them before the devil, -she lost the dread of the command from off her heart, which Satan -perceiving, now added to his former forged doubt a plain and flat -denial--'Ye shall not surely die.' When people dally with the -devil, and sit too near their outward advantages, they fall into -temptation--(Bunyan on Genesis, vol. 2, p. 429). - -[119] Reader, mind this well, remember it often, and it will do thee -good. I am a witness against myself, of how much I have lost by -indulging the flesh, and how much I have suffered by forgetfulness. -But O what a gracious Lord do we serve! this is no excuse for -our folly, but an aggravation of our faults; and ought to sink us -lower in shame, and to excite us to greater care, diligence, and -watchfulness; else we shall surely smart for our folly, if not in -hell, yet in our consciences--(Mason). - -[120] This may refer to the awful end of one of Bunyan's early -friends, who became a notorious apostate--one John Child, whose -sufferings were published with those of Spira. Child was so afraid -of persecution, as to give up his profession; and then, overwhelmed by -despair, he committed suicide. Or to such an one as the professor, -in the Marian days, who recanted to save burning, but who was -burnt to death by his house catching fire--(Ivimey). - -[121] It is not very easy to determine the precise idea of the author -in each of the giants who assault the Pilgrims, and are slain by -the conductor and his assistants. Some have supposed that unbelief -is here meant, but Grim or Bloody-man seem not to be opposite -names for this inward foe; nor can it be conceived, that unbelief -should more violently assault those who are under the care of -a valiant conductor, than it had done the solitary pilgrims. I -apprehend, therefore, that this giant was intended for the emblem -of certain active men who busied themselves in framing and executing -persecuting statutes, which was done at the time when this was -written, more violently than it had been before. Thus the temptation -to fear man, which at all times assaults the believer when required -to make an open profession of his faith, was exceedingly increased; -and as heavy fines and severe penalties, in accession to reproach -and contempt, deterred men from joining themselves in communion -with dissenting churches, that way was almost unoccupied, and the -travelers went through bypaths, according to the author's sentiments -on the subject. But the preaching of the Gospel, by which the -ministers of Christ wielded the sword of the Spirit, overcame -this enemy; for the example and exhortations of such courageous -combatants animated even weak believers to overcome their fears, -and to act according to their consciences, leaving the event to -God. This seems to have been the author's meaning; and perhaps -he also intended to encourage his brethren boldly to persevere in -resisting such persecuting statutes, confidently expecting that -they should prevail for the repeal of them; by which, as by the -death of the giant, the pilgrims might be freed from additional -terror, in acting consistently with their avowed principles--(Scott). - -[122] This reminds us of the words of Mr. Godly-fear to Diabolus, -when Captain Credence sent a petition to Immanuel for mercy--'We -are resolved to resist thee as long as a captain, a man, a sling, -or a stone shall be found in Mansoul to throw at thee. Then said -the Lord Mayor to Diabolus, O thou devouring tyrant, be it known -to thee, we shall hearken to none of thy words!'--(Bunyan's Holy -War). Happy are the Godly-fears and Great-hearts who use such -decided language to the enemy of souls--(ED). - -[123] Sincere and earnest Christiana, at this time, had a proverbial -expression--'It is better that the body should die to this world -by the lions without, than that body and soul should die eternally -by our lusts within.'--(ED). - -[124] O pilgrims, when dangers beset you, and fears arise in you, -hear what the Lord speaks to you; and in the belief of his truth, -quit yourselves manfully: 'Fight the good fight of faith,' ever -remembering that 'you are more than conquerors through Christ who -hath loved you!' Faith will exalt the love and power of Christ -above the fear of every enemy--(Mason). - -[125] O pilgrim, it is sweet to reflect that every lion-like foe -is under the control of thy God, and cannot come one link of the -chain nearer to thee than thy Lord will permit! Therefore, when -fears and terrors beset thee, think of thy Lord's love to thee, -His power engages to preserve thee, and His promises to comfort -thee. For 'the Lord is nigh unto all them that call upon Him' -(Psa. 145:18)--(Mason). - -[126] From the deeply interesting narrative of the experience of -Mr. Fearing, it is plain that the lions and their backer, Giant -Grim or Bloody-man, relates entirely to temporal troubles; most -likely to those infamous penal statutes under which Dissenters so -severely suffered. The uniting in church-fellowship was not only -attended with the ordinary difficulties, but with danger from -the lions--church and state; especially when backed by ferocious -judges, such as Jefferies and others. Spiritual enemies--sin, death, -and hell--were the only terrors under which Mr. Fearing suffered; -temporal persecutions--'difficulties, lions, or Vanity Fair--he -feared not at all.' The battle probably refers to the flimsy -sophistry used in defence of persecution, as opposed to the Word -of God, the sword of the Spirit, by which our Puritan heroes -destroyed these anti-Christian arguments--(ED). Now that the lions -are removed, may we not fear that hypocrites will thrust themselves -into our churches? It is easy, cheap, and almost fashionable, to -be religious: this should promote solemn investigation--(Andronicus). - -[127] How mindful is our Lord of us! How gracious is He to us! What -blessed provision doth He make for us! If pilgrims are attacked -by Giant Grim, and terrified with the sight of lions, they may be -sure that it is only a prelude to some sweet enjoyment of their -Lord's love, and that they are near to some asylum, some sanctuary -of rest, peace, and comfort. Some bitter generally precedes the -sweet, and makes the sweet the sweeter--(Mason). - -[128] O it is hard work to part with Great-heart! How many blessings -do we lose for want of asking! Great-heart is at the command of -our Lord. O for more power to cry incessantly to the Lord for the -presence of Great-heart, that we may go on more cheerfully and -more joyfully in the ways of the Lord!--(Mason). - -[129] Here is a blessed mark of being vessels of the grace of God, -when we delight in the sight of, salute, and welcome others in the -way to Zion, and mutually have our hearts and affections drawn out -to each other in love. O how sweet is the fellowship of pilgrims -below! What must it be above? Infinitely above conception--(Mason). - -[130] Reader, can you feed upon Christ by faith? Is the Lamb the -nourishment of thy soul, and the portion of thy heart? Canst thou -say, from blessed experience, 'His flesh is meat indeed, and His -blood is drink indeed?' Is it thy delight to think of Him, hear -of Him, speak of Him, abide in Him, and live upon Him? O bless -Him and praise Him for His distinguishing mercy, this spiritual -appetite! It is peculiar to His beloved ones only--(Mason). - -[131] Pray mind the above note, 'Christ's bosom is for all -pilgrims.' [This is the room in which they all lay, and its name -is Peace--ED]. It is there the weary find rest, and the burdened -soul ease. O for more reclinings of soul upon the precious bosom -of our Lord! We can be truly happy nowhere else--(Mason). - -[132] Immanuel also made a feast for them. He feasted them with food -that grew not in the fields of Mansoul, nor in the whole kingdom -of the Universe. It came from the Father's court. There was music -also all the while at the table, and man did eat angels' food. I -must not forget to tell you, that the musicians were the masters -of the songs sung at the court of Shaddai--(Bunyan's Holy War). - -[133] O what precious harmony is this! How joyful to be the subjects -of it, and to join in it! The free, sovereign grace of God is the -delightful theme, and glory to God in the highest the universal -chorus. It is the wonder and joy of sinners on earth, and of angels -in Heaven--(Mason). - -[134] Our author intimates that God sometimes communicates spiritual -knowledge and heavenly joy by 'dreams and visions of the night.' -The Holy One 'worketh all things after the counsel of His own -will,' and employs what means He pleases to bring into captivity -every thought to the obedience of Christ. The effect produced by -dreams must be brought to this test. It is a good maxim, that what -leads to God, must have come from God--(Ivimey). - -[135] If Mercy were sweetly surprised with this dream, we are sure -that nothing but the surprise of mercy can overcome the hardened -sinner's heart, who, expecting the stroke of justice, instead of -the executioner with a death-warrant, finds a messenger of peace, -with a pardon free and full, revealing the grace, mercy, and -love of God, through the redemption which there is in the love of -God--(J. B.). - -[136] O how blessed are they who are watching and waiting continually -to hear the small, still voice of the Spirit, speaking rest and -peace to their souls by the blood of the Lamb! O how condescending -is our Lord, thus to visit us, and converse with us in the way to -his kingdom!--(Mason). And how blessed is church fellowship when -the members are governed by these heavenly principles, watchfulness, -humility of mind, prudence, piety, and charity--(ED). - -[137] The assurance that the dream should he accomplished, is -grounded on the effects produced upon Mercy's heart; there is no -danger of delusion, when so scriptural an encouragement is inferred -even from a dream--(Scott). - -[138] Can we wonder that the pilgrims longed to spend some time with -such lovely companions? Reader, how is your inclination? Add to -these 'Simplicity, Innocence, and Godly-sincerity; without which -three graces thou wilt be a hypocrite, let thy notions, thy -knowledge, thy profession, and commendations from others, be what -they will.'--(Holy Life, vol. 2, p. 539). Christian, in choosing -thy companions, specially cleave to these six virgins, for they not -only have very comely and sober countenances, but Christ dwells -with them--(ED). - -[139] When Christiana was admitted into the church, care was taken -to inquire into the religious knowledge of her children. This is -an important branch of ministerial and parental duty. The answers -given by the children do their mother honour, and prove that -she had not laboured in vain. Let every pious parent imitate her -example, and hope for her success--(Burder). - -[140] This is a very sensible mode of catechising the boys according -to their ages and acquirements, with questions, exciting their -attention to subjects of the gravest importance. Compare this with -the custom of asking a child its name, and requiring it to narrate -circumstances which took place in the time of unconscious babyhood; -instead of impressing upon it the existence of God and the solemn -realities of eternity. The Assembly's, Dr. Watts', and especially -Bunyan's catechisms, are admirably adapted to assist a parent in -these important and responsible exercises--(ED). - -[141] The young pupil is not here taught to answer, 'all the -elect,' but practically 'those that accept of His salvation.' -This is perfectly consistent with the other, while it instructs -and encourages the learner without perplexing him. It is absurd to -teach the hardest lessons to the youngest scholars in the school -of Christ--(Scott). - -[142] Though this is answered with the simplicity of a child; yet -it is, and ever will be, the language of every father in Christ. -Happy those whose spirits are cast into this humble, evangelical -mold! O that this Spirit may accompany us in all our researches, -in all our ways, and through all our days!--(Mason). Our inability -to discover the meaning of these passages should teach us humility, -and submission to the decisions of our infallible Instructor--(Scott). - -[143] Here is the foundation of faith, and the triumph of hope, -God's faithfulness to His promise, and His power to perform. -Having these to look to, what should stagger our faith, or deject -our hope? We may, we ought to smile at all carnal objections, and -trample upon all corrupt reasonings--(Mason). - -[144] This is an important lesson to young females, how they may -profitably employ their time, adorn the Gospel, and be useful. It -is much better to imitate Dorcas, in making garments for the poor, -than to waste time and money in frivolous amusements, or needless -decorations; or in more elegant and fashionable accomplishments--(Scott). - -[145] The character of Mr. Brisk is portrayed to the life in Bunyan's -Emblems-- - - -'Candles that do blink within the socket, -And saints whose eyes are always in their pocket, -Are much alike: such candles make us fumble; -And at such saints, good men and bad do stumble.' - - -[146] The character of Mercy is lovely throughout the pilgrimage; -but in the important choice of a partner for life, she manifests -great prudence and shrewdness; she asks the advice of those who -knew Mr. Brisk, and whose names proved how capable they were to -give it. And she acted upon their knowledge of his character. And -when she discovered the utter selfishness of his disposition, she -thankfully bid him, Good bye, sweet heart; and parts for life--(ED). - -[147] Most blessed resolution! Ah, pilgrims, if ye were more wary, -lest, by your choice and conduct, ye brought clogs to your souls, -how many troubles would ye escape, and how much more happy would -you be in your pilgrimage! It is for want of this wisdom and -conduct, that many bring evil upon themselves--(Mason). - -[148] How easily are the best of characters traduced, and false -constructions put upon the best of actions! Reader, is this your -lot also? Mind your duty. Look to your Lord. Persevere in His -works and ways; and leave your character with Him, to whom you can -trust your soul. 'For if God be for us, who shall be against us? -what shall harm us, if we be followers of that which is good?'--(Mason). - -[149] Crying at the cross, and turning a wife out of doors, refers -to a vulgar error, which had its influence to a late period in -Bedfordshire. It was a speedy mode of divorce, similar to that -practised in London, by leading a wife by a halter to Smithfield, -and selling her. The crying at the market cross that a man would -not be answerable for the debts that might be incurred by his -wife, was the mode of advertising, which was supposed to absolve -a husband from maintaining his wife; a notion now fully exploded--(ED). - -[150] See the effects of sin. It will pinch and gripe the conscience, -and make the heart of a gracious soul sick--(Mason). Matthew, in -being admitted a member of the church, represented by the house -Beautiful and its happy family, had to relate his experience, and -this brought to his recollection plashing the trees, and eating -the enemy's fruit, of which his brother also reminds them--(ED). - -[151] How often do we suffer by neglecting the cautions of a pious -parent or friend. 'In time of temptation it is our duty to keep -close to the Word, then we have Satan at the end of the staff. -When Eve was tempted, she went to the outside of her liberty, and -sat herself on the brink of danger, when she said, we may eat of -all but one.'--(Bunyan on Genesis, vol. 2, p. 429). Christiana -had chided the boys: 'You transgress, for that fruit is none of -ours.' Still the boys went on, and now Matthew feels the bitterness -of repentance--(ED). - -[152] Although the mother did warn and chide her son, yet she did -not use her authority to prevent his taking the fruit which belonged -to another. She takes the fault home, falls under the sense of it, -and is grieved for it. A tender conscience is a blessed sign of -a gracious heart. Ye parents, who know the love of Christ, watch -over your children; see to it, lest you smart for your sins, in -not warning and preventing them, that 'the fear of the Lord is to -depart from all evil'; yea, to abstain from the very appearance -of it--(Mason, altered by ED). - -[153] Mr. Bunyan's great modesty and humility are truly admirable; -he quotes Latin, but is careful to tell us, 'The Latin I borrow' -[in his notes]. The English is, 'Of the flesh and of the blood -of Christ.' This is the only portion for sin-sick souls. Feeding -upon Christ's flesh and blood by faith, keeps us from sinning, -and when sick of sin, these, and nothing but these, can heal and -restore us. Yet there is in our nature an unaccountable reluctance -to receive these, through the unbelief which works in us. So -Matthew found it--(Mason). - -[154] See the blessed effects of receiving Christ, when under the -sense of sin, and distressed for sin. O what a precious Saviour -is Jesus! What efficacy is there in His flesh and blood, to purge -the conscience from guilt! Lord, what a mercy is it, that though -we sin, yet Thou art abundant to pardon, yea, multipliest Thy -pardons; yea, and also giveth poor, pained, broken-hearted sinners -to know and feel Thy pardoning love!--(Mason). - -[155] How correctly are the effects of an indulgence in sinful lusts -described. Sin and sorrow are inseparable. The burdened conscience -of a backslider can be relieved in no other way, than that in -which it was first 'purged from dead works,' by exercising faith -in the atoning blood of the Lord Jesus as the only sacrifice for -sin, 'If a man be overtaken in a fault, ye which are spiritual, -restore such an one in the spirit of meekness' (Gal. 6:1). 'Flee -youthful lusts,' and be upon your guard against the fruit of -Beelzebub's orchard--(Ivimey). - -[156] The relation of Matthew's sickness, and the method of his -cure, may be justly esteemed among the finest passages of this -work. He ate the fruit of Beelzebub's orchard, sin, the disease of -the soul, threatening eternal death. It is an unspeakable mercy -to be exceedingly pained with it. Such need the physician, and -the remedy is at hand. - - -Nothing but Thy blood, O Jesus! -Can relieve us from our smart; -Nothing else from guilt release us -Nothing else can melt the heart--(Hart). -It is the universal medicine; blessed are those that will never take -any other physic--(Burder). - - -[157] This advice should be carefully noted. Numbers abuse the -doctrine of free salvation by the merits and redemption of Christ, -and presume on forgiveness, when they are destitute of genuine -repentance, and give no evidence of sanctification. But this most -efficacious medicine in that case will do no good; or rather, the -perverse abuse of it will increase their guilt, and tend to harden -their hearts in sin--(Scott). - -[158] Bunyan's bill of his Master's water of life--'As men, in their -bills, do give an account of the persons cured, and the diseases -removed, so could I give you account of numberless numbers that -have not only been made to live, but to live forever, by drinking -this pure water of life. No disease comes amiss to it. It cures -blindness, deafness, dumbness, deadness. This right holy water (all -other is counterfeit) will drive away evil spirits. It will make you -have a white soul, and that is better than a white skin.'--(Bunyan's -Water of Life). Whoever offers to purify the heart, and heal a wounded -conscience, by any other means, is a deceiver and a soul-destroyer--(ED). - -[159] This conversation is adapted for the meditation of a restored -backslider. Evangelical truth prescribes the most powerful antidotes -to presumption and despair--'My little children, these things -write I unto you, that ye sin not. And if any man sin, we have -an Advocate with the Father, Jesus Christ the righteous' (1 John -2:1)--(Ivimey). - -[160] Having experienced the great advantage of a pious minister or -elder, they were naturally desirous of having such comfort through -their pilgrimage. The petition may refer to the custom, among -dissenting churches, of letters of dismission given to members -when they move to a distant locality--(ED). - -[161] How much is contained in that answer of Christiana as to -the origin of evil--'It is food or poison, I know not which!' To -believers, it will be their elevation to a degree of bliss that -they would never have otherwise enjoyed; to the faithless, it will -be poison of the deadliest kind. Here is no attempt to explain the -origin of evil in our world; a subject far beyond all our powers -of investigation--(ED). - -[162] It is not enough that the Holy Spirit convince us of sin at -our first setting out on pilgrimage, and makes us sensible of our -want of Christ; but He also keeps up a sight and sense of the evil -of sin in its original nature, as well as actual transgressions. -This often makes us wonder at sin, at ourselves, and at the love -of Christ in becoming a sacrifice for our sins. And this also humbles -us, makes us hate sin the more; and makes Christ, His atonement, -and righteousness, more and more precious in our eyes, and -inestimable in our hearts--(Mason). - -[163] The ministration of angels is an animating theme to believers, -and is well adapted to promote their confidence in the care and -protection of God. 'Are they not all ministering spirits, sent -forth to minister for them who shall be heirs of salvation?' (Heb. -1:14)--(Ivimey). - -[164] This is the anchor of hope. This keeps the soul safe, and -steady to Jesus, who is the alone object of our hopes. Hope springs -from faith. It is an expectation of the fulfillment of those things -that are promised in the Word of truth, by the God of all grace. -Faith receives them, trusts in them, relies upon them; and hope -waits for the full accomplishment and enjoyment of them--(Mason). - -[165] Bunyan loved harmony--he had a soul for music. But whether -he intended by this to sanction the introduction of instrumental -music into public worship, is not clear. 'The late Abraham Booth and -Andrew Fuller were extremely averse to it; others are as desirous -of it. Music has a great effect on the nervous system, and of -all instruments the organ is the most impressive. The Christian's -inquiry is, whether sensations so produced assist the soul in -holding communion with the Father of spirits, or whether, under our -spiritual dispensation, the Holy Ghost makes use of such means to -promote intercourse between our spirits and the unseen hierarchies -of Heaven--(ED). - -[166] O how reviving and refreshing are those love-tokens from our -Lord! Great-heart never comes empty-handed. He always inspires -with courage and confidence. Let us look more into, and heartily -believe the Word of truth and grace; and cry more to our precious -Immanuel, and we shall have more of Great-heart's company. It is -but sad travelling without him--(Mason). - -[167] What this great robbery was, whether spiritual or temporal, -is left to the reader to imagine. The sufferings of the Dissenters -were awfully severe at this time. Had it been a year later, we -might have guessed it to have referred to the sufferings of that -pious, excellent woman, Elizabeth Gaunt, who was burnt, October 23, -1685. She was a Baptist, and cruelly martyred. Penn, the Quaker, -saw her die. 'She laid the straw about her for burning her speedily, -and behaved herself in such a manner that all the spectators melted -in tears.'--(ED). - -[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned -a hireling ministry, but it appears more to refer to the common -custom of rewarding servants to whom you have given trouble. He -adduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It -is a subject of considerable difficulty; but how is it that no -minister ever thinks of referring to the plainest passage upon this -subject in the New Testament? It is Acts 20:17-38, especially verses -33-35. The angel was a gold coin, in value half a sovereign--(ED). - - -[169] Such mountains round about this house do stand -As one from thence may see the Holy Land (Psa. 125:2). -Her fields are fertile, do abound with corn; -The lilies fair her valleys do adorn (Song. 2:1). -The birds that do come hither every spring, -For birds, they are the very best that sing (Song. 2:11, 12). -Her friends, her neighbours too, do call her blest (Psa. 48:2); -Angels do here go by, turn in, and rest (Heb. 13:2). -The road to paradise lies by her gate (Gen. 28:17), -Here pilgrims do themselves accommodate -With bed and board; and do such stories tell, -As do for truth and profit all excel. -Nor doth the porter here say any nay, -That hither would turn in, that here would stay. -This house is rent free; here the man may dwell -That loves his landlord, rules his passions well. ---(Bunyan's House of God, vol. 2 p. 579). - -[170] It is sweet melody when we can sing with grace in the heart. -The joy arising from God's free grace and pardoning love, is greater -than the joy of harvest, or of one who rejoices when he divides -the spoil--(J. B.). Those joyful notes spring from a sense of -nearness to the Lord, and a firm confidence in His Divine truth and -everlasting mercy. O when the Sun of Righteousness shines warmly -on the soul, it makes the pilgrims sing most sweetly! These -songs approach very nearly to the heavenly music in the realm of -glory--(Mason). - -[171] Forgetfulness makes things nothings. It makes us as if things -had never been; and so takes away from the soul one great means -of stay, support, and encouragement. When David was dejected, the -remembrance of the hill Hermon was his stay. When he was to go -out against Goliath, the remembrance of the lion and the bear was -his support. The recovery of a backslider usually begins at the -remembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507). - -[172] After being thus highly favoured with sensible comforts, in -the views of faith, the comforts of hope, and the joy of love, the -next step these pilgrims are to take is down the Hill Difficulty, -into the Valley of Humiliation. What doth this place signify? A deep -and abiding sight and sense of our ruined state, lost condition, -and desperate circumstances, as fallen sinners. This is absolutely -necessary, lest we should think more highly of ourselves than we -ought to think. For the Lord oft favours us with manifestations -of His love, and the comforts of His Spirit; but, through the -corruption of our nature, we are prone to be exalted in ourselves, -and, as it were, intoxicated by them. Hence we are exhorted 'to -think soberly' (Rom. 12:3). This the Valley of Humiliation causes -us to do--(Mason). - -[173] Thus beautifully does our author describe the grace of -humility. O that every reader may know its excellence by happy -experience!--(Burder). - -[174] These are the rare times; above all, when I can go to God -as the Publican, sensible of His glorius majesty, sensible of my -misery, and bear up and affectionately cry, 'God be merciful to -me a sinner.' For my part, I find it one of the hardest things I -can put my soul upon, when warmly sesnsible that I am a sinner, -to come to God for a share in mercy and grace; I cannot but with -a thousand tears say, 'God be merciful to me a sinner.'--(Bunyan's -Pharisee and Publican, vol. 2, p. 261). - -[175] Though this Valley of Humiliation, or a clear sight and -abiding sense of the sinfulness of our nature, and the wickedness -of our hearts, may be very terrifying to pilgrims, after they have -been favoured with peace and joy, and comforted by the views of -faith and hope, yet it is a very safe place; and though, at first -entering into it, and seeing more of themselves than was ever -before showed them, they may fear and tremble, yet, after some -continuing here, they are more reconciled and contented; for here -they find the visits of their Lord, and in the depths of their -humility, they behold the heights of His love and the depths of His -mercy, and cry out in joy, Where sin aboundeth, grace superabounds. -Though sin abounds in me, the grace of Jesus superabounds towards -me. Though I am emptied of all, yet I have an inexhaustible fullness -in Jesus, to supply me with all I want and all I hope--(Mason). - -[176] The humble man is contented; if his estate be low, his heart -is lower still. He that is little in his own eyes, will not be -much troubled at being little in the eyes of others--(Watson). -Those circumstances that will not disturb a humble man's sleep, -will break a proud man's heart--(Matthew Henry). They that get slips -in going down the hill, or would hide his descent by deception, or -repine at it, must look for combats when in the valley--(Ivimey). - -[177] Perhaps the shepherd's boy may refer to the obscure but quiet -station of some pastors over small congregations, who live almost -unknown to their brethren, but are, in a measure, useful and very -comfortable--(Scott). - -[178] Our Lord chose retirement, poverty, and an obscure station; -remote from bustle, and favourable to devotion; so that His -appearance in a public character, and in crowded scenes, for the -good of mankind and the glory of the Father, was a part of His -self-denial, in which 'He pleased not Himself.' Some are banished -into this valley, but the poor in spirit love to walk in it; and -though some believers here struggle with distressing temptations, -others, in passing through it, enjoy much communion with God--(Scott). - -[179] Ever remember the words of our Lord, 'It is enough for the -disciple that he be as his master.' If your Lord made it his chief -delight to be in this Valley of Humiliation, learn from His example -to prize this valley. Though you may meet with an Apollyon or a -destroyer here, yet you are safe in the arms and under the power -of your all-conquering Lord: 'For though the Lord is high, yet -hath He respect unto the lowly.' Therefore you may add with David, -'Though I walk in the midst of trouble, Thou wilt revive me: Thou -shalt stretch forth Thine hand against the wrath of mine enemies, -and Thy right hand shall save me' (Psa. 138:7). Such are the -confidence, the reasoning, and the pleading of humble souls in the -power of faith, which leads them quite out of themselves to their -Lord--(Mason). - -[180] In the first edition this name is printed 'Simon'; it was -corrected to Samuel in Bunyan's later editions--(ED). - -[181] It is marvellous to see how some men are led captive by -forgetfulness. Those that sometime thought no pains too much, no -way too far, no hazards too great to run for eternal life, become -as if they had never thought of such things. Should one say to -some--Art not thou that man I saw crying out under a sermon, 'What -shall I do to be saved?' that I heard speak well of the holy Word -of God? how askew they will look upon one. Or if they acknowledge -that such things were with them once, they do it more like dejected -ghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507). - -[182] O pilgrims, attend to this! Pride and ingratitude go hand in -hand. Study, ever study the favours of your Lord; how freely they -are bestowed upon you, and how utterly unworthy you are of the -least of them. Beware of Forgetful Green. Many, after going some -way on pilgrimage, get into this Green, and continue here; and talk -of their own faithfulness to grace received, the merit of their -works, and a second justification by their works, &c. Hence it is -plain that they are fallen asleep on this Forgetful Green, and talk -incoherently, as men do in their sleep; for they forget that they -are still sinners--poor, needy, wretched sinners; and that they want -the blood of Christ to cleanse them, the righteousness of Christ -to justify them, and the Spirit of Christ to keep them humble, -and to enable them to live by faith upon the fullness of Christ -to sanctify them, as much as they did when they first set out as -pilgrims. O it is a most blessed thing to be kept mindful of what -we are, and of the Lord's free grace and unmerited goodness to -us!--(Mason). - -[183] 'Trembles at God's Word,' so as not to dare pick and choose -which doctrines he will receive, and which reject. Would you act -thus by God's holy commandments? Would you choose one and reject -another? Are they not all of equal authority? And are not all His -holy doctrines also stamped with the same Divine sanction? Where -there is true faith in them, it will make a man tremble to act -thus by God's Word!--(Mason). - -[184] We ought to study the records of the temptations, conflicts, -faith, patience, and victories of believers; mark their wounds, by -what misconduct they were occasioned, that we may watch and pray -lest we fall in like manner. Learn how they repelled the assaults -of the tempter, that we may learn to resist him steadfast in the -faith. Their triumphs should animate us to keep on the whole armour -of God, that we may be able to withstand in the evil day--(Scott). - -[185] If Satan be driven back from one attack, prepare for another. -Bless God for your armour. Never put it off--(Mason). - -[186] If this monument refers to the experience of Bunyan, as -exhibited in his Grace Abounding to the Chief of Sinners, it is -well called, 'Most strange, and yet most true.'--(ED). - -[187] This valley represents the inward distress, conflict, and -alarm, arising from darkness and insensibility of mind. It varies -according to the constitution, animal spirits, health, education, -and strength of mind of different persons--(Scott). - -[188] None know the distress, anguish, and fear that haunt pilgrims -in this valley, but those who have been in it. The hissings, -revilings, and injections of that old serpent, with all his infernal -malice, seem to be let loose upon pilgrims in this valley. Asaph -seems to be walking in this valley when he says, 'As for me, my feet -were almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason). - -[189] Satan is often must dreadful at a distance, and, courageously -resisted, will not advance nearer. This advice is ever needful, 'Be -sober; be vigilant.' These pilgrims kept up their watch. Satan did -come upon them unawares; still they heard his approach; they were -prepared for his attack; lo, Satan drew back--(Mason). - -[190] Miserable, uncomfortable walking, with a pit before us, mid -darkness around, yea, within us, and hell seeming to move from beneath -to meet us who have been left to the darkness of our nature, the -terrors of a fiery law, the sense of guilt, and the fear of hell! O -what an unspeakable mercy, in such a distressing season, to have -an Almighty Saviour to look to and call upon for safety and -salvation! 'For He will hear our cry and save us' (Psa. 145:19)--(Mason). - -[191] This text has been a sheet anchor to my soul under darkness -and distress. I doubt not but it has been so to many others. O -there is an amazing depth of grace and a wonderful height of mercy -in it. Bless God for it. Study it deeply--(Mason). - -[192]What must the pure and holy Jesus have suffered when He tasted -death in all its bitterness? His soul was in an agony. Hell was -let loose upon Him. This is your hour, said He, and the power of -darkness, when He cried out, 'My God, My God, why hast Thou -forsaken Me?' It seemed as if the pains of hell had got hold of -Him. O what justice and judgment! what love and mercy! what power -and might were here displayed! And all this for us, and for our -salvation. What shall we render to the Lord for all His benefits?--(J. -B.). - -[193] Precious thought; under the worst and most distressing -circumstances think of this. Their continuance is short. The -appointment, love. Their end shall be crowned with glory. Our dark -and distressing nights make us prize our light and joyful days the -more--(Mason). - -[194] The tremendous horrors of the Valley of the Shadow of Death, -figuratively represents the gloomy frame of mind in which fears -rise high, and temptations greatly abound, more especially when -they are augmented by bodily disease. Few Christians are wholly -exempted from such distressing seasons, but all are not distressed -alike--(Burder). Bunyan's experience, recorded in his Grace -Abounding, shows that he was, when under conviction, very familiar -with these horrors--(ED). - -[195] Heedless professors, be warned. The doctrines of grace were -never intended to lull any asleep in carnal security. If they do -so by you, it is a sure sign that what should have been for your -health proves an occasion of your falling--(Mason). O the miserable -end of them that obey not the Gospel--punished with everlasting -destruction from the presence of the Lord, and the glory of His -power--(J. B.). - - -[196] Prayer prevailed, and they were delivered. -By glimm'ring hopes, and gloomy fears, -We trace the sacred road; -Through dismal deeps, and dang'rous snares, -We make our way to God--(Burder). - - -[197] By a good heart is here meant, that Christian was endued -with boldness and courage from above; as the Psalmist says, 'Wait -on the Lord, be of good courage, and He shall strengthen thine -heart.'--(J. B.). - -[198] Satan's master argument is, Thou art a horrible sinner, a -hypocrite, one that has a profane heart, and one that is an utter -stranger to a work of grace. I say this is his Maul, his club, his -master-piece. He doth with this as some do by their most enchanting -songs, sings them everywhere. I believe there are but few saints -in the world that have not had this temptation sounding in their -ears. But were they but aware, Satan by all this does but drive -them to the gap, out at which they should go, and so escape his -roaring. Saith he, Thou art a great sinner, a horrible sinner, a -profane-hearted wretch, one that cannot be matched for a vile one -in the country. The tempted may say, Aye, Satan, so I am, a sinner of -the biggest size, and, therefore, have most need of Jesus Christ; -yea, because I am such a wretch Jesus calls me first. I am he, -wherefore stand back, Satan, make a lane; my right is first to come -to Jesus Christ. This, now, would be like for like; this would foil -the devil: this would make him say, I must not deal with this man -thus; for then I put a sword into his hand to cut off my head--(Good -News for the Vilest of Men, vol. 1, p 96). - -[199] The greatest heart cannot understand without prayer, nor -conquer without the almighty power of God. The belief of this will -excite prayer--(Mason). - -[200] The severity of Job's sufferings probably suggested to the -author, the idea of taking rest during the conflict. 'How long wilt -thou not depart from me, nor let me alone till I swallow down my -spittle?' (Job 7:19). Here is no timidly mincing the matter with -sophistry or infidelity; but a manful, prayerful, fighting it -out--(ED). - -[201] Mr. Ivimey considers, that in Giant Maul is characterised that -erroneous but common notion, that the church of Christ consists -exclusively of some one state religion, to dissent from which is to -cause schism, and to rend the seamless coat of Christ. Maul dwelt -in the place where Pagan and Pope had resided; the club being the -temporal power to compel uniformity. If so, the declaration for -liberty of conscience slew the giant, and the Act of toleration -prevented his resurrection. Alas, how little do such Anti-Christians -know of that spiritual kingdom which extends over all the temporal -kingdoms of the earth, and which constitutes Christ the King -of kings--(ED). Carnal reasoning upon the equity of the Divine -proceedings have mauled many a Christian--robbed him of his -comfort, and spoiled his simplicity. As soon as we turn aside to -vain janglings and doubtful disputations, we get upon the devil's -ground. As Great-heart was knocked down with this giant's club, -so many a faithful minister has been confounded with the subtle -arguments of a cunning disputer. The way to overcome this giant is -to keep close to Scripture, and pray for the teaching of the Holy -Spirit--(J.B.). Though Maul was baffled, disabled, and apparently -slain; it will appear that he has left a posterity on earth to -revile, injure, and oppose the spiritual worshippers of God in -every generation--(Scott). - -[202] Well may Giant Maul, with his sophistry, be called a dangerous -enemy. Many of this tribe are mentioned in the Holy War, as Lord -Cavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and -one Clip-promise, a notorious villain. These lords felt the edge of -Lord Will-be-will's sword, for which his Prince Immanuel honoured -him. Clip-promise was set in the pillory, whipped, and hanged. One -clipper-of-promise does great abuse to Mansoul in a little time. -Bunyan's judgment was, that 'all those of his name and life should -be served even as he!'--(ED). - -[203] Light afflictions, but for a moment, and which work out for -us an eternal weight of glory--'a little hurt on my flesh.' If -this refers to Bunyan's twelve years' imprisonment under the maul -of sophistry, how must his natural temper have been subdued by -humility!--(ED). - -[204] This club we may suppose to mean human power, under -which many godly ministers, in the seventeenth century, suffered -greatly. Blessed be God, we have nothing of this to fear in our -day; therefore, the more shame for such professors who desert -Christ when they have nothing to fear but the breath of reproach, -a nickname, or a by-word of contempt--(Mason). - -[205] The experienced Christian will be afraid of new acquaintance; -in his most unwatchful seasons he is fully convinced that no enemy -can hurt him, unless he is induced to yield to temptation, and -commit sin--(Scott). - -[206] The character of Honesty is beautifully drawn by a masterly -hand. The aged pilgrim, worn out with fatigue, can say without -fear, 'I laid me down and slept; I awaked; for the Lord sustained -me.' He blushed when his name was mentioned, and proved to be a -most valuable acquisition to the Pilgrim party--(ED). - -[207] By honesty, in the abstract, he means to distinguish between -his earnest desire to be honest, and a perfect character. Every -Christian is the subject of honesty or justice, uprightness -and sincerity; yet when we come to describe these virtues in the -abstract, or what they really are in their strict purity and utmost -perfection, where is the Christian but must wear the conscientious -blush, as Honesty did, under a sense of his imperfections--(Mason). - -[208] This is the confession of an honest heart. It is never afraid -of ascribing too much to the sovereignty of grace; nor of giving -all the glory to the Sun of Righteousness, for shining upon, and -melting down its hard frozen soul--(Mason). - -[209] If the kiss of charity be given, great care should be taken -that it is a 'holy' kiss. 'Some have urged the holy kiss, but then -I have asked why they made baulks; why they did salute the most -handsome, and let the ill-favoured go. This has been unseemly in -my sight.'--(Grace Abounding, No. 315). However such a custom may -have been innocent in the oriental scenes of apostolic labours, -it has been very properly discontinued in later ages, unless it be -as in the case of old Honest, or the unexpected meeting of very -old friends and relatives--(ED). - -[210] The character and narrative of Fearing is drawn and arranged -with great judgment, and in a very affecting manner. Little-faith, -mentioned in the First Part, was faint-hearted and distrustful; -and thus he contracted guilt, and lost his comfort; but Fearing -dreaded sin and coming short of Heaven, more than all that flesh -could do unto him. He was alarmed more at the fear of being -overcome by temptation, than from a reluctance to undergo derision -or persecution. The peculiarity of this description of Christians -must be traced back to constitution, habit, first impressions, -disproportionate and partial views of truth, and improper -instructions; these, concurring with weakness of faith, and the -common infirmities of human nature, give a cast to their experience -and character, which renders them uncomfortable to themselves, -and troublesome to others. Yet no competent judges doubt that they -have the root of the matter in them; and none are more entitled -to the patient, sympathizing, and tender attention of ministers -and Christians--(Scott). - -[211] We cannot but admire the variety of experiences introduced -into the Pilgrim's Progress. Many have died remarkably happy in the -Lord, who, till very near their last moments have been in bondage -through the fear of death. We may be sure of this, that wherever -the Lord has begun a work, He will carry it on to the great decisive -day. The proof of this is 'he would not go back!' 'If ye continue -in My Word, then are ye My disciples indeed.'--(J.B.). - -[212] See all through this character, what a conflict there was -between fear, and the influence of grace. Though it may not be -the most comfortable, yet the end of Mr. Fearing was very joyful. -O what a godly jealousy displayed itself all through his life! -Better this, than strong, vain-glorious confidence. The Valley of -Humiliation suits well with fearing hearts--(Mason). - -[213] When persons are naturally fearful and low-spirited, it will -be found, notwithstanding the courage and comfort they sometimes -are favoured with, that the constitutional bias of their tempers -and dispositions will discover itself, more or less, all through -their pilgrimage. Thus there is a kind of sympathy between Fearing -and the Valley of Humiliation, which seems congenial to him--(J.B.). - -[214] O what a time of need is the day of death, when I am to pack -up all, to be gone from hence; now a man grows near the borders of -eternity; he sees into the skirts of the next world. Now death is -death, and the grave the grave indeed. Has he laid up grace for this -day, while cold death strokes his hand over his face, and over his -heart, and is turning his blood into jelly; while strong death is -loosing his silver cord, and breaking his golden bowl?--(Bunyan's -Saints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder -that Mr. Fearing was at his wit's end?--(ED). - -[215] Here is a glorious display of a fearing heart. Full of courage -against evil, and fired with zeal for God's glory--(Mason). - -[216] O how gracious is our Lord! as thy day is, O Pilgrim, so -shall thy strength be. Even the river of death, though there can -be no bridge to go over, yet faith makes one; and the Lord of faith -makes the waters low, to suit the state of His beloved ones--(Mason). - -[217] We know the least appearance of a sin better by its native -hue, than we know a grace of the Spirit. Sin is sooner felt in -its bitterness upon a sanctified soul than is the grace of God. -Sin is dreadful and murderous in the sight of a sanctified soul. -Grace lies deep in the hidden part, but sin floats above in the -flesh, and is easier seen. Grace as to quantity, seems less than -sin. What is leaven, or a grain of mustard seed, to the bulky lump -of a body of death? It is a rare thing for some Christians to see -their graces, but a thing very common for such to see their sins, -to the shaking of their souls--(Bunyan's Desire of the Righteous, -vol. 1, p. 755). - -[218] This is an every-day character in the church, delicately and -accurately drawn, a man, as Mr. Ivimey says, that 'carried the -Slough of Despond in his mind everywhere with him,' not from the -difficulties of the way, nor the frowns of the world, but from -doubts lest sin, death, and hell, should prevail over them. They -walk safely, however sorrowfully; and seldom give the enemy an -occasion to rejoice--(ED). - -[219] Here is a very striking lesson for professors. Talk not of -your great knowledge, rich experience, comfortable frames, and -joyful feelings; all are vain and delusive, if the Gospel has not -a holy influence upon your practice. On the other hand, be not -dejected if you are not favoured with these; for if a holy fear -of God, and a godly jealousy over yourselves, possess your heart, -verily you are a partaker of the grace of Christ--(Mason). - -[220] Hatred to sin can only arise from the love of God. In vain -do men think of deterring others from sin, or driving them to duty -by low terrors, or low requirements. The strong man armed will -keep his palace, till a stronger than he cometh and taketh from -him the armour wherein he trusted. But herein they err, not knowing -the Scriptures, which set forth love as the constraining motive -to true obedience--(J.B.). - -[221] Christians who resemble Fearing, are greatly retarded in their -progress by discouraging apprehensions; they are apt to spend too -much time in unavailing complaints; yet they cannot think of giving -up their feeble hopes, or of returning to their forsaken worldly -pursuits and pleasures. They are indeed helped forward, through -the mercy of God, in a very extraordinary manner; yet they still -remain exposed to alarms and discouragements, in every stage of -their pilgrimage. They are afraid even of relying on Christ for -salvation, because they have not distinct views of His love, and -the methods of His grace; and imagine some other qualification to -be necessary besides the willingness to seek, knock, and ask for -the promised blessings, with a real desire of obtaining them. -They imagine, that there has been something in their past life, -or that there is some peculiarity in their present habits, and way -of applying to Christ, which may exclude them from the benefit: so -that they pray with diffidence; and, being consciously unworthy, -can hardly believe that the Lord will grant their requests. They -are also prone to overlook the most decisive evidences of their -reconciliation to God; and to persevere in arguing with perverse -ingenuity against their own manifest happiness. The same mixture of -humility and unbelief renders persons of this description backward -in associating with their brethren, and in frequenting those -companies in which they might obtain further instruction; for -they are afraid of being considered as believers, or even serious -inquirers; so that affectionate and earnest persuasion is requisite -to prevail with them to join in those religious exercises, by which -Christians especially receive the teaching of the Holy Spirit. Yet -this arises not from disinclination, but diffidence; and though -they are often peculiarly favoured with seasons of great comfort, -to counterbalance their dejections, yet they never hear or read of -those who 'have drawn back to perdition,' but they are terrified -with the idea that they shall shortly resemble them; so that every -warning given against hypocrisy or self-deception seems to point -them out by name, and every new discovery of any fault or mistake -in their views, temper, or conduct, seems to decide their doom. -At the same time, they are often remarkably melted into humble, -admiring gratitude, by contemplating the love and sufferings of -Christ, and seem to delight in hearing of that subject above all -others. They do not peculiarly fear difficulties, self-denial, -reproaches, or persecution, which deter numbers from making an -open profession of religion; and yet they are more backward in -this respect than others, because they deem themselves unworthy -to be admitted to such privileges and into such society, or else -are apprehensive of being finally separated from them or becoming -a disgrace to religion--(Scott). - -[222] This is a solid, scriptural definition; pray mind it. Here -conditions may safely be admitted; and happy is the Christian who -keeps closest to these conditions, in order to enjoy peace of -conscience, and joy of heart in Christ--(Mason). - -[223] That heart, which is under the teaching and influence of the -grace of God, will detect such horrid notions, and cry out against -them. God forbid that ever I should listen one moment to such -diabolical sentiments! for they are hatched in hell, and propagated -on earth, by the father of lies--(Mason). - -[224] It is a horrible and blasphemous perversion of Scripture, to -take encouragement in sin, from those sad examples of it in the -saints, which are held up, in terrorem, as so many beacons by -which we may avoid the same. To talk, and especially to act like -Self-will affords the fullest proof that a man never came in at -the gate. The Lord change every such perverse will, and preserve -the church from principles and practices so diabolical--(Burder). -What shall we say to these things? Lord, keep me!--(J.B.). - -[225] It may be seriously inquired as to whether in all Satan's -temptations, any one is so fatal to immortal souls as the idea of -a death-bed repentance. Have not prayers against sudden death a -tendency to interfere with or obstruct that daily walk with God, -which alone can fit us to meet the king of terrors? When heart -and strength fail; when the body is writhing in agony, or lying -an insensible lump of mortality; is that the time to make peace -with God? Such persons must he infatuated with strange notions -of the Divine Being. No, my reader, life is the time to serve -the Lord, the time to insure the great reward. Sudden death is a -release from much pain and anxiety. It is the most merciful gate -by which we can enter upon immortality--(ED). - -[226] Pray attentively mind, and deeply consider the six following -observations; they are just; they are daily confirmed to us in the -different conduct of professors. Study, and pray to improve them -to your soul's profit--(Mason). - -[227] Adam hid himself because he was naked. But how could he be -naked, when before he had made himself an apron? O! the approach -of God consumed and burnt off his apron! His apron would not keep -him from the eye of the incorruptible God. When God deals with such -men for sin, assuredly they will find themselves naked--(Bunyan on -Genesis, vol. 2, p. 432). If the wicked flee when no man pursueth, -how can they stand when God lets loose death and eternity upon -their guilty souls?--(ED). - -[228] Thou art bound to Heaven, but the way thither is dangerous. -It is beset everywhere with evil angels, who would rob thee of thy -soul. If thou wouldest go on cheerfully in thy dangerous journey, -commit thy treasure--thy soul, to God, to keep; and then thou -mayest say with comfort, Well, that care is over; my soul is safe; -the thieves, if they meet me, cannot come at that; God will keep -it to my joy and comfort at the great day--(Bunyan's Advice to -Sufferers, vol. 2, p. 701). - -[229] The spiritual refreshment, arising from experimental conversation, -seems to be especially intended; but the name of Gaius suggests -also the importance of the Apostle's exhortation, 'Use hospitality -without grudging.' This ought to be obeyed even to strangers, -if they are certified to us as brethren in Christ--(Scott). Every -Christian's house should, so far as ability is given, be an inn -for the refreshment of weary fellow-pilgrims--(ED). - -[230] This character is drawn from that of the well-beloved Gaius, -in the third epistle of John. Although, in comparison with the -great bulk of Christians, there are but few such in the church; -yet in all ages, and in most churches, some hospitable Gaius is -to be found. May their numbers be greatly increased--(ED). - -[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly -martyred for the truth in the second century; not Ignatius Loyola, -the Jesuit. Mr. Bunyan obtained all this information from Foxe's -Book of Martyrs, which was written before Satan had introduced the -Jesuits into the world--(ED). - -[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding -all the cares of a family, while the married have many troubles, the -single have few, if any, real enjoyments of life. The will of our -heavenly Father is here enforced upon the pilgrims by Gaius--only -let pilgrims be united together, marry in the Lord, and we may expect -his blessing to fit us to do His will. Vows of celibacy are from -beneath, from the father of lies--contrary to the order of nature, -and the expressed will of God. 'It is not good to be alone.'--(ED). - -[233] The different parts of social worship and Christian fellowship -are here allegorically described. The heave-shoulder and wave-breast -typify the power and love of our great High Priest; that we should -devote to Him our whole heart, with fervent prayer, and grateful -praise. The wine represents the exhilarating effects of the shedding -of Christ's blood, and its application to us by living faith. The -milk is the simple instruction of the Scriptures. The butter and -honey are animating views of God and heavenly joy. The apples are -the promises and privileges of Christians (see Song. 2:3; Prov. -25:11). And the nuts those difficult doctrines, which amply repay -us the trouble of penetrating their meaning. Christians so employed -have far sweeter enjoyments than they ever had in the mirth, -diversions, and pleasures of the world--(Scott). - -[234] Bunyan takes advantage of the common past-time of solving -riddles, to teach important truth in a way calculated to be impressed -on the memory. Thus, in the treatise on the Covenants of the Law -and Grace, the second Adam was before the first, and also the -second covenant before the first. This is a riddle--(Vol. 2, p. -524)--(ED). Observe here, the feast of pilgrims was attended with -mirth. Christians have the greatest reason to be merry; but then -it ought to be spiritual mirth, which springs from spiritual views -and spiritual conversation--(Mason). - -[235] When Christian intercourse is conducted with gravity and -cheerfulness united, it is both pleasant and instructive. Speech -should be 'always with grace, seasoned with salt, that it may -minister grace to the bearers,' and thus 'provoke one another unto -love, and to good works'; thus are the young encouraged to follow -that which is good--(Ivimey). - -[236] Here is a genuine discovery of a gracious heart; when it is -delighted with spiritual company and conversation, and longs for -its continuance. Is it so with you?--(Mason). - -[237] If our love to sinners be only shown by seeking their spiritual -good, it will be considered as a bigoted desire to proselyte them -to our sect; but uniform diligent endeavours to relieve their -temporal wants are intelligible to every man, and bring a good -report on the profession of the Gospel (Matt. 5:16)--(Scott). - -[238] O, this dying to self, to self-righteous pride, vain confidence, -self-love, and self-complacency, is hard work to the old man; yea, -it is both impracticable and impossible to him. It is only grace -that can conquer and subdue him; and where grace reigns, this -work is carried on day by day. And yet the old man of sin, and -self-righteousness, still lives in us--(Mason). - -[239] Old age affords advantage in overcoming some propensities, -yet habits of indulgence often counterbalance the decays of nature; -and avarice, suspicion, and peevishness, with other evils, gather -strength as men advance in years. Some old men may imagine that -they have renounced sin, because they are no longer capable of -committing the crimes in which they once lived--(Scott). - -[240] The refreshment of Divine consolations, and Christian -fellowship, are intended to prepare us for vigorously maintaining -the good fight of faith; not only against the enemies of our own -souls, but also against the opposers of our most holy religion. -We are soldiers, and should unite together under the Captain of -Salvation, to contend for the faith once delivered to the saints, -by every method authorized by the Word of God; nor must we shrink -from danger and contumely in so good a cause--(Scott). - -[241] It may he asked, how for it is right to expose ourselves to -danger and difficulties, since it is rashness, not courage, to -expose ourselves to unnecessary danger, or to give unnecessary -offence. I would answer, It can never be improper to expose error, -or oppose a prevailing vice, by which God's children are in danger -of being beguiled--(J.B.). - -[242] Giant Slay-good represents a wicked, cruel man--a mere -cannibal, invested with judicial authority--a selfish, malignant -persecutor, who intimidated feeble-minded professors by fines and -imprisonments, to the hazard of their souls. By the thieves, of -whom he was master, were perhaps intended the common informers, -who got their living by giving evidence against Nonconformists; -some cruel magistrates pursued them to death. The attack was by -scriptural and rational arguments, which led to a great alteration -in these accursed laws--(Ivimey and Scott). - -[243] All pilgrims are not alike vigorous, strong, and lively; some -are weak, creep and crawl on, in the ways of the Lord. No matter, -if there be but a pilgrim's heart, all shall be well at last; for -Omnipotence itself is for us, and then we may boldly ask, 'Who shall -be against us?'--(Mason). Constitutional timidity and lowness of -spirits, arising from a feeble frame, give a peculiar cast to the -views and nature of religious profession, which unfits for hard and -perilous service. The difference between Feeble-mind and Fearing -seems to be this--the former was more afraid of opposition, and the -latter more doubtful about the event, which perhaps may intimate, -that Slay-good rather represents persecutors than deceivers--(Scott). - -[244] What a sweet simple relation is here! Doth it not suit many -a feeble mind? Poor soul, weak as he was, yet his Lord provided -against his danger. He sent some strong ones to his deliverance, and -to slay his enemy. Mind his belief, even in his utmost extremity. -Learn somewhat from this Feeble-mind--(Mason). - -[245] O how sweet to reflect, that the most gigantic enemies shall -be conquered, and their most malicious designs be overruled for -our good; yea, what they intend for our ruin shall be made to work -for our health and prosperity--(Mason). - -[246] 'Whosoever will save his life shall lose it; and whosoever -will lose his life for My sake shall find it' (Matt. 16:25)--(ED). -Here is a contrast between a feeble believer and a specious -hypocrite; the latter eludes persecutions by time-serving, yet -perishes in his sins; the former suffers and trembles, yet hopes -to be delivered and comforted. The frequency with which this is -introduced, and the variety of characters by which it is illustrated, -show us how important the author deemed such warnings--(Scott). - -[247] Events, which at first appear big with misery and misfortune, -have been found afterwards to have been as so many dark passages, -to lead into brighter and more glorious displays of the Divine -power, wisdom, and goodness--(J.B.). - -[248] 'Marriage is honourable in all'; nor will Christian females -find such a state any hindrance to their abounding in works of -charity and mercy. By fulfilling the duties of the married life, -they will cause the ways of God to be well spoken of. The desire -of Paul was, 'That the younger women marry, be sober, love their -husbands, love their children, be discreet, chaste, keepers at -home, good, obedient to their own husbands, that the Word of God -be not blasphemed' (Titus 2:4, 5)--(Ivimey). - -[249] What an open, ingenuous confession is here! though feeble in -mind, he was strong in wisdom and sound judgment--(Mason). Woe be -to those who offend one of these little ones; no less dear to God -than the most eminent and distinguished saints--(J.B.). - -[250] O that this were more practised among Christians of different -standings, degrees, and judgments! If they who are strong were thus -to bear with the weak, as they ought, how much more love, peace, -and unanimity would prevail!--(Mason). - -[251] Excellent! See the nature of Christian love; even to be ready -to spare to a brother, what we ourselves have occasion for. Love -looketh not at the things of our own, but to provide for the wants -of others--(Mason). - -[252] The character of Feeble-mind seems to coincide, in some -things, with that of Fearing, and in others with the description -of Little-faith. Constitutional timidity and lowness of spirits, -arising from a feeble frame, and frequent sickness, while they -are frequently the means of exciting men to religion, give also a -peculiar cast to their views and the nature of their profession--tend -to hold them under perpetual discouragements, and unfit them for -hard and perilous services. This seems implied in the name given -to the native place of Feeble-mind; yet this is often connected -with evident sincerity, and remarkable perseverance in the ways -of God--(Scott). - -[253] Here, very ingeniously, an associate is found for poor -Feeble-mind; in one equally weak, lame, and limping in his religious -sentiments, who, instead of forming his own sentiments from the -Word of Truth, leant upon the sentiments and opinions of others. -The hesitation of Feeble-mind to accept one of his crutches, is -humourously conceived. He would, weak as he was, think for himself; -though he had no objection to quote the opinion of another Christian -against an adversary--(Ivimey). 'As iron sharpeneth iron, so a man -sharpeneth the countenance of his friend.' How great a comfort to -find a fellow-pilgrim whose experience agrees with our own, and -with whom we can take sweet counsel! Still all our dependence must -be on Ready-to-halt's crutches--'the promises.'--(ED). - -[254] The near prospect of persecution is formidable even to true -believers, notwithstanding all the encouragements of God's Word. -It is useful to realize such scenes, that we may pray, without -ceasing, for wisdom, fortitude, patience, meekness, faith, and love -sufficient for us, should matters come to the worst--(Scott). - -[255] How happy to find a family, in Vanity Fair, whose master will -receive and entertain pilgrims. Blessed be God for the present -revival of religion in our day, and for the many houses that are -open to friends of the Lamb--(Mason). - -[256] The inquiry of disciples, after suitable company, discovers -that they, with David, love the Lord's saints; and in the excellent -of the earth is all their delight (Psa. 16:3). A genuine discovery -this of a gracious heart--(Mason). - -[257] Great, indeed, was the change in the town of Vanity, when -Christiana and her party of pilgrims arrived, compared with the -but recent period when Faithful was martyred. The declaration -of liberty of conscience had rendered the profession of vital -godliness more public, still there was persecution enough to make -it comparatively pure. Dr. Cheever has indulged in a delightful -reverie, in his lecture on Vanity Fair, by supposing, at some -length, how our glorious dreamer would now describe the face of -society in our present Vanity Fair. After describing the consequences -that had arisen from religion having become FASHIONABLE, he hints -at the retrograde movement towards Popery, known under the name -of Puseyism. 'It happened, in process of time, that a part of the -pilgrims who remained in Vanity Fair, began to visit the cave of -Giant Pope, and it became a sort of fashionable pilgrimage to -that cave. They brushed up the giant, and gave him medicines to -alleviate the hurts from those bruises which he had received in his -youth; and, to make the place pleasanter, they carefully cleared -away the remains of the bones and skulls of burned pilgrims, and -planted a large enclosure with flowers and evergreens.' 'The cage -in which the Pilgrims were once confined was now never used; some -said it was consecrated for church purposes, and put under the -cathedral, in a deep cell, from which it might again be brought forth -if occasion required it.' The Doctor's description of the present -state of Vanity Fair is very deeply interesting and amusing--(ED). -When religion is counted honourable, we shall not want professors; but -trying times are sifting times. As the chaff flies before the wind, -so will the formal professors before a storm of persecution--(J.B.). -[258] Kindness to the poor increases and builds up the church. It -conquers the prejudices of the worldly, secures their confidence, -and brings them under the preaching of the Gospel. They rationally -conclude that they cannot be bad people who do so much good--(Ivimey). - -[259] This monster is Antichrist. The devil is the head; the -synagogue of Satan is the body; the wicked spirit of iniquity is -the soul. The devil made use of the church [the clergy] to midwife -this monster into the world. He had plums in his dragon's mouth, -and so came in by flatteries. He metamorphosed himself into -a beast, a man, or woman; and the inhabitants of the world loved -the woman dearly, became her sons, and took up helmet and shield -to defend her. She arrayed herself in flesh-taking ornaments--gold, -and precious stones, like an harlot. She made the kings drunken, -and they gave her the blood of saints and martyrs until she was -drunken, and did revel and roar. But when her cup is drunk out, God -will call her to such a reckoning, that all her clothes, pearls, -and jewels shall not be able to pay the shot. This beast is compared -to the wild boar that comes out of the wood to devour the church -of God (Psa. 80:13). The temporal sword will kill its body, but -spirit can only be slain by spirit; the Lord the Spirit will slay -its soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist -composed of all the State religions in the world?--(ED). - -[260] For this woman's name and costume see Revelation 17:1-4. She -has just sent one of her illegitimate sons to England, under the -impudent assumption of Archbishop of Westminster--(ED). - -[261] And that you may be convinced of the truth of this, look back -and compare Antichrist four hundred years ago, with Antichrist as -he now is, and you shall see what work the Lord Jesus has begun -to make with him; kingdoms and countries He hath taken from her. -True, the fogs of Antichrist, and the smoke that came with him -out of the bottomless pit, has eclipsed the glorious light of the -Gospel; but you know, in eclipses, when they are recovering, all -the creatures upon the face of the earth cannot put a stop to that -course, until the sun or the moon have recovered their glory. And -thus it shall be now, the Lord is returning to visit this people -with His primitive lustre; he will not go back until the light -of the sun shall be sevenfold--(Bunyan's Antichrist and his ruin, -vol. 2, p. 48). - -[262] When nations have restored to the people the property of -which they have been plundered, under the pretence of assisting to -obtain the pardon of sin and the favour of God, the monster will -soon die; when neither rule, nor honour, nor pelf is to be gained -by hypocrisy--(ED). - -[263] This may refer to that noble band of eminent men who, in -1675, preached the morning exercises against Popery; among others -were Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many -others. They were then, and ever will be, of great fame--(ED). - -[264] The plans of Charles II and James II, to re-establish Popery in -England, were defeated by the union of the eminent Nonconformists -with some decided enemies to Rome in the Established Church; this -brought them into esteem and respect. Mr. Scott's note on this -passage is--'The disinterested, and bold decided conduct of many -dissenters, on this occasion, procured considerable favour both -to them and their brethren, with the best friends of the nation; -but the prejudices of others prevented them from reaping all the -advantage from it that they ought to have done.'--(ED). - -[265] David Hume, in his History of England, admitted the invaluable -services of the Puritans, 'By whom the precious spark of liberty -was kindled and preserved, and to whom the English owe all the -blessings of their excellent constitution.'--(ED). - -[266] This is a most encouraging view of the tender care of the -Saviour, to the children of believers committed to His care, by -godly parents. Not by any ceremonial observance, but by constant -fervent supplications to the Throne of Grace on their behalf, and -by a consistent pious example to train them up in the way in which -they should go, that when they are old they should not depart from -the new and living way--(ED). - -[267] Here we frequently find our author speaking of our God and -Saviour as Man; he excels in this. It is to be wished that authors -and preachers wrote and spake of the manhood of Jesus, who was a -perfect Man, like unto us in all things except sin. The view and -consideration of this is sweet to faith, and endears our Saviour -to our hearts--(Mason). - -[268] What cannot Great-heart do? what feats not perform? what -victories not gain? Who can stand before Great-heart? Diffidence -shall fall, and Giant Despair be slain by the power of Great-heart, -with 'the sword of the Spirit, which is the Word of God' (Eph. 6:17); -even Despondency, though almost starved, shall be delivered, and -his daughter Much-afraid shall be rescued. O for more of Great-heart's -company!--(Mason). The struggle with Despair may be dangerous, and -painful, and long-continued, but it shall he finally successful. -'I am persuaded,' saith the Apostle, 'that neither death, nor life, -nor angels, nor principalities, nor powers, nor things present, -nor things to come, nor height, nor depth, nor any other creature, -shall be able to separate us from the love of God, which is in -Christ Jesus our Lord.' Paul demolished the castle, and slew the -giant; but, - - -'Sin can rebuild the castle, make't remain, -And make Despair the Giant live again.'--ED. - - -[269] How well does Mr. Bunyan describe the experience of the -Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come -and Welcome. 'Poor coming soul, thou art like the man that would -ride full gallop, whose horse will hardly trot! Now, the desire of -his mind is not to be judged of by the slow pace of the dull jade -he rides on, but by the hitching, and kicking, and spurring, as -he sits on his back. Thy flesh is like this dull jade; it will -not gallop after Christ, it will be backward, though thy soul -and Heaven lie at stake. But be of good comfort, Christ judgeth -according to the sincerity of the heart.'--(Vol. 1, p. 252). - -[270] This is the work and aim of every faithful minister of Christ, -to destroy Giant Despair, and demolish Doubting Castle, in the -hearts of God's children. A more awful character is not in the -world, than the man who assumes the ministerial name and character, -without understanding the nature of that ministry of reconciliation -which is committed to everyone who is really called and sent of -God--(J.B.). - -[271]'The wain,' seven bright stars in the constellation of Ursa -Major, called by country people, the plough, or the wain, or Charles -I's chariot--(ED). - -[272]Those ministers who exercise the greatest affection towards -weak and upright Christians, are most according to the description -of pastors, after God's own heart, given in the Scriptures of -truth--(Ivimey). - -[273] Bunyan was peculiarly tender with the weak; they are to -be received, but not to doubtful disputations. Thus, with regard -to the great cause of separation among Christians, he says, 'If -water-baptism' (whether by sprinkling of infants, or immersing of -adults) 'trouble their peace, wound the consciences of the godly, -and dismember their fellowships, it is although an ordinance, for -the present to be prudently shunned, for the edification of the -church.' 'Love is more discovered when we receive, for the sake of -Christ, than when we refuse his children for want of water.'--(Bunyan -on Baptism, vol. 2, p. 608). When will such peaceful sentiments -spread over the church?--(ED). - -[274] There are things taught by the Gospel, here called 'rarities,' -which, though high and mysterious, will yet, when clearly stated, -prove the means of exciting Christians to live by faith, and to -cultivate whatsoever things are lovely and of good report--(Ivimey). - -[275] Strong faith, in the words of Christ, will 'believe down' -mountains of afflictions, or tumble them out of the Christian's way. -Though it will not perform miracles, it will remove difficulties -resembling mountains--(Ivimey). - -[276] The history of Joseph, with that of Mr. Bunyan, and of -thousands besides, proves, that charges against a godly, innocent -man, arising from the prejudice, ill-will, and malice of his enemies, -shall eventually turn out to his honour, and to their confusion. -'Blessed are ye when men shall revile you, and persecute you, and -shall say all manner of evil against yon FALSELY, for My sake' -(Matt. 5:11)--(ED). - -[277] This represents the folly of those who go about to reform the -manners, without aiming at the conversion of the heart. Nature, in -its highest state of cultivation and improvement, is nature still. -That which is born of the flesh is flesh, and that which is born -of the Spirit is spirit--(J.B.). - -[278] O, damned souls will have thoughts that will clash with glory, -clash with justice, clash with law, clash with itself, clash with -hell, and with the everlastingness of misery; but the point, the -edge, and the poison of all these thoughts will still be galling, -and dropping their stings into the sore, grieved, wounded, fretted -place, which is the conscience, though not the conscience only; -for I may say of the souls in hell, that they, all over, are but -one wound, one sore--(Bunyan's Greatness of the Soul, vol. 1, p. -119). Well might Mercy say, 'Blessed are they that are delivered -from this place!'--(ED). - -[279] O what a blessed thing it is to long for the Word of God so -as not to be satisfied without it, and to prize it above and beyond -all other things! Love to the Word excites the soul to say with -David, 'I have longed for Thy salvation, O Lord' (Psa. 119:174). -This is a special mark of a gracious soul--(Mason). Every true -believer longs to be more completely acquainted with the Scriptures -from day to day, and to look into them continually--(Scott). Abraham -Cheer, who perished in prison for nonconformity in Bunyan's time, -published a little volume of Poems, in which he compares the Bible -to a looking-glass, in these very appropriate lines--'If morn by -morn you in this glass will dress you, I have some hopes that God -by it may bless you.'--(P. 37)--(ED). - -[280] This doubtless is meant to intimate, that in times of great -anxiety, and in prospect of seasons of difficulty, Christians -desire above all things the special supports and consolations of -the Word of God--(Ivimey). - -[281] By this jewelry is probably intimated, that they gave them -written testimonials of possessing the ornament of a meek and -quiet spirit, that they might he recognized as Christian women by -other churches--(Ivimey). - -[282] From the names given to these opposers, they appear to -represent certain wild enthusiasts who intrude themselves in the -way of professors, to perplex their minds, and persuade them that, -unless they adopt their reveries or superstitions, they cannot -be saved. An ungovernable imagination, a mind incapable of sober -reflection, and a dogmatizing spirit, characterize these enemies of -the truth; they assault religious persons with specious reasonings, -caviling objections, confident assertions, bitter reproaches, proud -boastings, sarcastic censures, and rash judgments. They endeavour -to draw them to their party, or drive them from attending to -religion at all. But the Word of God, used with fervent, persevering -prayer, will silence such dangerous assailants, and confirm others -also--(Scott). - -[283] Truth will make a man valiant; and valour for truth will make -a pilgrim fight with wild-headed, inconsiderate, and pragmatic -opposers. The blood he loses in such a battle is his honour, the -scars he gets are his glory--(Mason). He does not attempt to hide -himself, or run from his and his Lord's enemies. O that pilgrims, -especially those that are young were better trained to this battle! -In Bunyan's time, there were comparatively few of these cavilers; -now their name is Legion--(ED). - -[284] In this battle, this striving for the truth, three considerations -strike the mind--(1). Reliance upon Divine aid, without which we -can do nothing. (2). A right Jerusalem weapon, forged in the fire -of love, well tempered with Bible truths. Such a sword will make -even the angel of the bottomless pit flee, its edge will never -blunt, and it will cut through everything opposed to it. (3). -Decision of character, perseverance to the utmost; no trimming or -meanly compounding for truth, but a determination, in the Lord's -strength, to come off more than conquerors. It is blessed fighting -when hand and heart are engaged, and the sword grows united to -both--(ED). - -[285] The church of Christ has produced heroes of the first class -in point of courage, which they have displayed in circumstances -of great danger. Luther and Knox, and Latimer and Bunyan, were -men of this stamp, each of whom might, with great propriety, have -been named Valiant-for-the-truth--(Ivimey). - -[286] The reason why so many professors set out, and go on for a -season, but fall away at last, is, because they do not enter into -the pilgrim's path by Christ, who is the gate. They do not see -themselves quite lost, ruined, hopeless, and wretched; their hearts -are not broken for sin; therefore they do not begin by receiving -Christ as the only Saviour of such miserable sinners. But they set -out in nature's strength; and not receiving nor living upon Christ, -they fall away. This is the reason of this inquiry, Did you come -in at the gate? A question we ought to put to ourselves, and be -satisfied about--(Mason). - -[287] Among many puzzling questions which agitate the Christian's -mind, this is very generally a subject of inquiry. At the mount of -transfiguration, the Apostles knew the glorified spirits of Moses -and Elias. The rich man and Lazarus and Abraham knew each other. -The most solemn inquiry is, to reconcile with the bliss of Heaven -the discovery that some dear relative has been shut out. Shall -we forget them? or will all our exquisite happiness centre in the -glory of God? Bunyan has no doubt upon personal identity in Heaven-- - - -'Our friends that lived godly here - Shall there be found again; -The wife, the child, and father dear, -With others of our train. -Those God did use us to convert -We there with joy shall meet. -And jointly shall, with all our heart, -In life each other greet.' ---(One Thing Needful, ver. 69, 71)--(ED). - - -[288] A sound Christian is not afraid to be examined, and sifted -to the bottom, for he can give reason of the hope that is in him. -He knows why and wherefore he commenced his pilgrimage--(Mason). - -[289] This is a reproach cast upon religion in every age. Pharaoh -said to Moses and the Israelites, 'Ye are idle, ye are idle.' -Men by nature imagine, that time spent in reading the Bible and -in prayer is wasted. It behooves all believers to avoid every -appearance of evil; and, by exemplary diligence, frugality, and good -management, to put to silence the ignorance of foolish men--(Scott). - -[290] Worldly people, in opposing the Gospel, descant upon the -hypocrisy of religious persons; they pick up every vague report -that they hear to their disadvantage, and narrowly watch for the -halting of such as they are acquainted with; and then they form -general conclusions from a few distorted and uncertain stories. -Thus they endeavour to prove that there is no reality in religion. -This is a frivolous sophistry, often employed after all other -arguments have been silenced--(Scott). - -[291] If Judas the traitor, or Francis Spira the backslider, were -alive, to whisper these men in the ear a little, and to tell them -what it hath cost their souls for turning back, it would surely -stick by them as long as they have a day to live in the world. -Agrippa gave a fair step on a sudden; he stepped almost into the -bosom of Christ in less than half an hour. 'Almost thou persuadest -me to be a Christian.' It was but almost, and so he had as good -been not at all. He stepped fair, but stepped short. He was hot -whilst he ran, but he was quickly out of breath. O this but ALMOST! -I tell you, it lost his soul. What a doom they will have, who were -almost at Heaven's gate, but ran back again!--(Bunyan's Heavenly -Footman). - -[292] How natural is it for carnal men to give an evil report of -the ways of the Lord; and to discourage those who are just setting -out, by telling of the dangers and difficulties they shall meet -with! But here is not one word of the pleasures, comforts, and -joys, that are experienced in the ways of the Lord. No, they feel -them not, they believe not one word about them; therefore they -cannot speak of them--(Mason). - -[293] Here we see that valiant soldiers of Christ ascribe all -to faith. They set out with faith, and they hold on and hold out -by believing. Thus they give all the glory to Christ, who is the -object, author, and finisher of faith--(Mason). - -[294] Various are the enemies we meet with in our Christian warfare. -The world, with its enchantments, has a tendency to stupefy, and -bring on a fatal lethargy. How many professors receive principles, -by which they harden themselves in carnal pursuits and sensual -gratifications; and others, still preserving a religious name and -character, are as dead in their souls, as devoted to the world as -these, though contending for legal principles, and high in their -religious pretensions!--(J.B.). - -[295] It behooves all who love their souls to shun that hurry of -business, and multiplicity of affairs and projects, into which many -are betrayed by degrees, in order to supply increasing expenses, -that might be avoided by strict frugality; for they load the soul -with thick clay, are a heavy weight to the most upright, render -a man's way doubtful and joyless, and drown many in perdition--(Scott). - -[296] Old pilgrims, ye who have set out well, and gone on well for a -long season, consider ye are yet in the world, which is enchanted -ground. Know your danger of seeking rest here, or of sleeping in -any of its enchanting arbours. Though the flesh may be weary, the -spirit faint, and the arbours inviting, yet beware. Press on. Look -to the Strong for strength; and to the Beloved for rest in His -way--(Mason). - - -[297] Mark how the ready hands of death prepare; -His bow is bent, and he hath notch'd his dart; -He aims, he levels at thy slumb'ring heart. -The wound is posting; O be wise, beware! -What, has the voice of danger lost the art -To raise the spirit of neglected care? -Well, sleep thy fill, and take thy soft reposes; -But know, withal, sweet tastes have sour closes; -And he repents in thorns that sleeps in beds of roses. ---(Quarles' Emblems, 1--7). - - -[298] This inculcates the duty of constant attention to the precepts -and counsels of Scripture, as well as reliance on its promises; -and a habitual application to the Lord by prayer, to teach us the -true meaning of His Word, that we may learn the way of peace and -safety in the most difficult and doubtful cases--(Scott). - -[299] The Word of God is compared to a map and a lantern; to these -we shall do well to take heed, as to light shining in a dark place. -Let this be the pilgrim's guide, when the light of spiritual joy -or sensible comfort is withdrawn--(Burder). - - -[300]--To follow Christ. -HE is to them instead of eyes, -HE must before them go in any wise; -And He must lead them by the water side, -This is the work of Him our faithful guide. -Since snares, and traps, and gins are for us set, -Since here's a hole, and there is spread a net, -O let nobody at my muse deride, -No man can travel here without a guide. - --(Bunyan's House of God, vol. 2, p. 582.) - - -[301] Ignorance and pride may long maintain a form of godliness, -though it be a weariness to them; but after a time they will be -gradually drawn back into the world, retaining nothing of their -religion except certain distorted doctrinal notions--(Scott). - -[302] It is the duty, and will be the practice of pilgrims, to -strive to be instrumental to the good of others. But, at the same -time, it behooves them to take heed to themselves, and watch, lest -they catch harm from them and their conduct--(Mason). - -[303] What a sound sleep of infatuation hath this enchanting world -cast many a professor into! They are proof against all warnings, -and dead as to any means of arousing them. When this sleep of death -seizes the soul, it destroys faith, infatuates reason, and causes -men to talk incoherently. They have lost the language of pilgrims. -Their state is awful; beware of it; pray against it. For 'if any -man love the world, the love of the Father is not in him' (1 John -2:15)--(Mason). - -[304] This view of the Enchanted Ground seems to vary from that -which has been considered in the First Part. The circumstances of -believers who are deeply engaged in business, and constrained to -spend much of their time among worldly people, may here be -particularly intended. This may sometimes be unavoidable; but it is -enchanted ground. Many professors, fascinated by the advantages and -connections thus presented to them, fall asleep, and wake no more; -and others are entangled by those thorns and briers which 'choke the -Word, and render it unfruitful.' The more soothing the scene the -greater the danger, and the more urgent need is there for -watchfulness and circumspection--(Scott). - -[305] This is a solemn period in the Christian's pilgrimage. -In the Heavenly Footman, Bunyan has given some admirable general -directions--'Because I would have you think of them, take all in -short in this little bit of paper--1. Get into the way. 2. Then -study on it. 3. Then strip and lay aside everything that would -hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about -thee; but be sure to ponder the path of thy feet. 6. Do not stop -for any that call after thee, whether it be the world, the flesh, -or the devil; for all these will hinder thy journey if possible. -7. Be not daunted with any discouragements thou meetest with as -thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry -hard to God for an enlightened heart and a willing mind, and God -give thee a prosperous journey. Yet, before I do quite take my -leave of thee, a few motives. It may be they will be as good as a -pair of spurs, to prick on thy lumpish heart in this rich voyage. -If thou winnest, then Heaven, God, Christ, glory eternal is thine. -If thou lose, thou procurest eternal death.'--(ED). - -[306] The Word of God is the only light to direct our steps. He who -neglects this is a fool. He who sets up and looks for any other -light to direct him is mad, and knows not what he does. As folly -and madness beset him, danger and distress will come upon him. -Trembling souls will attend closely to God's Word--(Mason). - -[307] He who fears always, will pray evermore. The fear of the -heart will bring pilgrims on their knees. He who fears to be or go -wrong, will pray to be set right. The Lord will direct the heart, -and order the goings of all who cry to Him. Fear and prayer go -hand in hand. Joy shall attend them--(Mason). - -[308] No more money than an owl loves light. 'The antiquarian, -who delights to solace himself in the benighted days of monkish -owl-light, sometimes passes for a divine.'--(Warburton)--(ED). - - -[309] My soul, what's lighter than a feather? Wind. -Than wind? The fire. And what than fire? The mind. -What's lighter than the mind? A thought. Than thought? -This bubble world. What than this bubble? Naught. - --(Quarles). -[310]--Prayer's arrow drawn -Down to the head by nervous penitence, -Or meek humility's compliant strings, -Wings to the destin'd mark its certain way, -And ne'er was shot in vain! ---(Dodd's Epiphany, p. 32, 4to). - - -[311] O pilgrims, beware of this Madam Bubble! Know and consider -well, that ye have a nature exactly suited to accept of her offers, -and to fall in love with her promises. The riches, honours, and -pleasures of this world, what mortal can withstand? or who can -forego them? No one but he who sees more charms in Jesus, more -glory in His Cross, and more comfort in the enjoyment of His love -and presence; and therefore, is continually looking and crying to -Him, 'Turn away mine eyes from beholding vanity.'--(Mason). Many, -indeed, are her fair promises and golden dreams. Many hath she -brought to the halter, and ten thousand times more to Hell. O for -precious faith, to overcome the world; and to pass through it, in -pursuit of a nobler portion, as strangers and pilgrims!--(Burder). - -[312] Is she not rightly named Bubble? Art thou convinced that -she is nothing more? Why then dost thou not break loose from her -hold? I ask, Why has the world such hold of thee? Why dost thou -listen to her enchantments? For shame! Stir up thy strength, call -forth thy powers! What! be convinced that the world is a bubble, -and be led captive by her. Shake her off, you ought, you should, -it is your duty. Let Mr. Stand-fast answer these questions. His -earnest and solemn prayers plainly prove the sense he had of his own -weakness and inability to extricate himself from her enchantments. -Though some may appear to despise the dominion of sin, I am convinced -that it must be a Divine power to deliver me from it--(J.B.). - -[313] It was amidst this Enchanted Ground that good Mr. Stand-fast, -whom the Pilgrims there found upon his knees, was so hard beset and -enticed by Madam Bubble; and indeed it is by her sorceries that -the ground itself is enchanted. Madam Bubble is the world, with -its allurements and vanities; and whosoever, as Mr. Great-heart -said, do lay their eyes upon her beauty are counted the enemies of -God; for God hath said that the friendship of the world is enmity -against God; and he hath said furthermore, 'Love not the world, -nor the things of the world; if any man love the world, the love -of the Father is not in him.' So Mr. Stand-fast did well to betake -him to his knees, praying to Him that could help him. So if all -pilgrims, when worldly proposals and enticements allure them, -and they feel the love of the world tempting them, and gaining -on them, would thus go to more earnest prayer, and be made more -vigilant against temptations, Madam Bubble would not gain so many -victories--(Cheever). - -[314] The ensuing description represents the happy state of those -that live in places favoured with many lively Christians, united -in heart and judgment; and where instances of triumphant deathbed -scenes are often witnessed. Aged believers, in such circumstances, -have been remarkably delivered from fears and temptations, and -animated by the hopes and earnests of Heaven; so that, while death -seemed bitter to nature, it became pleasant to the soul to think -of the joy and glory that would immediately follow it--(Scott). - - -O scenes surpassing fable, and yet true! -Scenes of accomplished bliss, which who can see, -Though but in distant prospect, and not feel -His soul refresh'd with foretaste of the joy? -Bright as a sun the sacred City shines; -All kingdoms and all princes of the earth -Flock to that light, the glory of all lands -Flows into her; unbounded is her joy, -And endless her increase. Thy rams are there, -Nebaioth, and the flocks of Kellar there; -The looms of Ormus, and the mines of Ind, -And Saba's spicy groves pay tribute there. -Praise is in all her gates; upon her walls, -And in her streets, and in her spacious courts, -Is heard Salvation! - - -[315] These messengers are the diseases or decays by which the Lord -takes down the earthly tabernacle, when He sees good to receive -the souls of His people into His immediate presence. In plain -language, it was reported that Christiana was sick and near death, -and she herself became sensible of her situation. 'The arrow sharpened -by love' implies, that the time, manner, and circumstances of the -believer's death, are appointed by Him 'who loved us, and gave -Himself for us.' He, as it were, says to the dying saint, 'It is -I, be not afraid.'--(Scott). - -[316] This is the faith and patience of this dying Christian -heroine, who began her pilgrimage with trembling steps, maintained -her journey with holy zeal, and thus finished her course with -joy--(Ivimey). - -[317] O how blessed is the death of the righteous, who die in the -Lord! Even a wicked Balaam could wish for this. But it will be -granted to none but those who have lived in the Lord; whose souls -have been quickened by His Spirit to come unto Jesus, believe in -Him, and glory of Him as their righteousness and salvation--(Mason). - -[318] Evident decays of natural powers as effectually convince the -observing person, as if a messenger had been sent to inform him. -But men in general cling to life, willfully overlook such tokens, -and try to keep up to the last the vain hope of recovering; those -around them, by a cruel compassion, soothe them in the delusion; -so that numbers die of chronic diseases as suddenly as if they had -been shot through the heart. Perhaps the author had some reference -to those inexplicable presages of death which some persons evidently -experience--(Scott). - -[319] See the joyful end of one ready to halt at every step. Take -courage hence, ye lame, halting pilgrims--(Mason). - -[320] The tokens are taken from that well-known portion of -Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord -are represented as uniformly gentle to the feeble, trembling, humble -believer; and the circumstances of their deaths comparatively -encouraging and easy--(Scott). - -[321] In the Holy War, the doubters having been dispersed, three -or four thrust themselves into Mansoul. Now, to whose house should -these Diabolic doubters go, but to that of Old Evil-questioning. -So he made them welcome. Well, said he, be of what shire yon -will, you have the very length of my foot, are one with my heart. -So they thanked him. I, said one, am an election-doubter; I, -said another, am a vocation-doubter; then said the third, I am a -salvation-doubter; and the fourth said, I am a grace-doubter. I -am persuaded you are down boys, and are one with my heart, said -the old gentleman--(ED). - -[322] Pilgrims, mind this. It is as much your duty to strive, in the -strength of the Lord, against unreasonable doubts and slavish fears, -as against sin; nay, are they not, in their own nature, the worst of -sins, as they spring from infidelity, and dishonour God's precious -truth, glorious grace, and everlasting salvation? Never, never, -then, cherish or give way to them, but resist, and shut the door of -your hearts against them--(Mason). - -[323] How various is the experience of Christians in the hour of -death. Christian and Hopeful inquired 'if the waters were all of -a depth.' The answer was, 'You shall find it deeper or shallower, -as you believe in the King of the place.' 'What ailed thee, O -Jordan, that thou wast driven back?' The answer is, 'At the presence -of the Lord: at the presence of the God of Jacob.' In proportion -as a Christian can say, 'for me to live is Christ,' in that -proportion may he hope to find the water shallow, and feel support -to his feet in the trying passage--(ED). - -[324] In the truth of Jesus is victory. He who is valiant for it -shall share most of its comforts in life, and in death. O Lord, -increase our faith in the never-failing Word of truth and grace, -for Thy glory and our soul's triumph!--(Mason). - -[325] Such is the joy and blessedness of faith! How does it bring -near and realize the sight of Christ in glory! Do we indeed see -Christ by the eye of faith? Is He the one, the chief object of -our soul? Verily, then we shall count our days on earth toilsome -ones, and long for the full fruition of Him in glory. O it will -be our great glory to see that dear Man, whose blessed head was -crowned with thorns, and whose lovely face was spit upon, for us. -O that we may be living every day upon Him and to Him, till we -see Him as He is!--(Mason). - -[326] This speech has been justly admired as one of the most -striking passages in the whole work; but it is so plain that it -only requires an attentive reader. It may, however, be worthy of -our observation, that, in all the instances before us, the pilgrims -are represented as resting their only dependence, at the closing -scene, on the mercy of God, through the righteousness and atonement of -His Son; and yet recollecting their conscious integrity, boldness -in professing and contending for the truth, love to the cause, -example, and words of Christ, obedience to His precepts, delight -in His ways, preservation from their own iniquities, and consistent -behaviour, as evidences that their faith was living, and their -hope warranted; and in this way the retrospect conduced to their -encouragement. Moreover, they all concur in declaring that, -while they left their infirmities behind them, they should take -their graces along with them, and that their works would follow -them.'--(Scott). - -[327] O who is able to conceive the inexpressible, inconceivable -joys of Heaven! How will the heavens echo with joy, when the bride, -the Lamb's wife, shall come to dwell with her husband forever! -Christ, the desire of nations, the joy of angels, the delight of -the Father; what solace then must the soul be filled with, that -hath the possession of Him to all eternity! O what acclamations -of joy will there be, when all the children of God shall meet -together, without fear of being disturbed by the anti-Christian and -Cainish brood! If you would be better satisfied what the beatific -vision means, my request is, that you would live holily, and go -and see--(Bunyan's Dying Sayings, vol. 1, p. 65). - -[328] It was not without design that our excellent author tells us, -that the four boys, with their wives and children, were suffered -to continue in life for a time, for the increase of the church in -the place where they dwelt. He doubtless intended to write a Third -Part of his 'Pilgrims Progress,' founded upon this circumstance, -with a design, probably to show the influence of real religion -and evangelical sentiments on persons in business and in domestic -life--(Ivimey). - -[329] The view of the peaceful and joyful death of the pilgrims, -cannot but affect every reader; and many, perhaps, may be ready to -say, 'Let me die the death of the righteous, and let my last end -be like his'; but, except they make it their principal concern to -live the life of the righteous, such a wish will be frustrated. If -any man, therefore, doubt whether this allegory do indeed describe -the rise and progress of religion in the soul--the beginning, -continuance, and termination of the godly man's course to Heaven, -let him diligently search the Scriptures, and fervently pray to -God, from whom alone 'cometh every good and perfect gift,' to enable -him to determine this question. But let such as own themselves to -be satisfied that it does, beware lest they rest in the pleasure -of reading an ingenious work on the subject, or in the ability -of developing many of the author's emblems. Let them beware lest -they be fascinated, as it were, into a persuasion that they actually -accompany the pilgrims in the life of faith and walking with God, -in the same measure as they keep pace with the author in discovering -and approving the grand outlines of His plan. And let everyone -carefully examine his state, sentiments, experience, motives, -tempers, affections, and conduct, by the various characters, -incidents, and observations, that pass under his review--assured -that this is a matter of the greatest consequence. We ought not, -indeed, to call any man master, or subscribe absolutely to all -his sentiments; yet the diligent practical student of Scripture -can scarcely doubt that the warnings, counsels, and instructions -of this singular work agree with that sacred touchstone, or that -characters and actions will at last be approved or condemned by the -Judge of the world, in a great degree according to the sentence -passed on them in this wise and faithful book. The Lord grant -that both the writer and readers of these observations 'may find -mercy in that day,' and be addressed in these gracious words, -'Come, ye blessed of My Father, inherit the kingdom prepared for -you from the foundation of the world.'--(Scott). - -*** - -THE HOLY WAR, - -MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS -OF THE WORLD; - -OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. - -THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' - -'I have used similitudes.'--Hosea 12:10. - -London: Printed for Dorman Newman, at the King's Arms in the Poultry; -and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. - -ADVERTISEMENT BY THE EDITOR. - -Bunyan's account of the Holy War is indeed an extraordinary book, -manifesting a degree of genius, research, and spiritual knowledge, -exceeding even that displayed in the 'Pilgrim's Progress.' To -use the words of Mr. J. Montgomery, 'It is a work of that master -intelligence, which was privileged to arouse kindred spirits from -torpor and inactivity, to zeal, diligence, and success.' - -It was first published in 1682, in a small octavo volume, and, -like the first edition of the Pilgrim, it was printed in a very -superior manner to all the subsequent editions, to a recent period. -The portrait of the author, by White, which faced the title-page, -is without doubt the best likeness that has ever appeared of our -great allegorist.[1] In addition to this is a whole length figure -of the author, with a representation of Heart-castle on his left -breast; the town of Mansoul, behind, being partly seen through -him; Emmanuel and his army on the heart side, and Diabolus with -his dragons on his right. From the publication of this popular -book in 1682, it has been constantly kept in print, so that it is -impossible to calculate the numbers that have been circulated. As -time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes -more and more popular; nor can there be a doubt, but that so long -as the internal conflict and spiritual warfare between the renewed -soul and its deadly enemies are maintained, this book will become -increasingly popular. - -The 'Holy War,' although so very extraordinary an allegory, has not -been translated into so many languages, nor has it been so much -read in English, as the 'Pilgrim's Progress.' This would naturally -arise from the Pilgrimage being a more simple narrative. It is a -journey full of the most striking scenery and incidents, which is -read with the deepest interest by all classes, from the children -in a work-house to the profoundest Christian philosopher. The facts -which are intended to be impressed upon the mind by the force of -the allegory, are seen and appreciated by the Christian without -requiring much investigation; while the 'Holy War' is carried on -under an allegorical representation by no means so transparent. -Man's soul is figured under the simile of a town, which having -surrendered to an insidious and mortal enemy, is besieged by its -lawful Sovereign with all the 'pomp and circumstances' of war; -the arch-enemy is driven out, the town retaken, new-modelled, and -garrisoned by Emmanuel. - -To the Christian, whose aim and end is peace, war presents a most -forbidding aspect. He loves not to see the garments rolled in blood, -nor to hear the dying groans of the wounded, nor the heart-rending -cries of the bereaved, especially those of the widow and the orphan. -Spoliation and robbery are not the pastimes of the child of God, -nor is cruelty the element of his happiness or peace. To read of -such scenes, produces painfully interesting sensations; but even -these are not so strong or intense as those delightful feelings which -pervade the mind while watching the poor pilgrim in his struggles -to get through the Slough of Despond, his terror under the flames -of Mount Sinai, his passing unhurt the darts from Beelzebub's -castle, and his finding refuge at the Wicket Gate. It is true, that -the most delicate Christian must become a stern warrior--the most -sensitive ear must be alarmed with the sound of Diabolus' drum, and -at times feel those inward groanings which cannot be uttered--pass -through 'the fiery trial,' and 'endure hardness, as a good soldier -of Jesus Christ'; while at other periods of his experience, flushed -with victory, he will cry out, 'Who shall separate us from the -love of Christ?' We must fight the good fight of faith, or we can -never lay hold on eternal life. We must be engaged in this holy -war, and FIGHT or PERISH. There is no neutrality, no excuse that -can be awaiting at the day of judgment. The servant of Christ is -therefore found trusting in the Captain of salvation, furnished -with the whole armour of God, with which his soul is clothed -by the Holy Spirit--having the shield of faith, the helmet, the -breastplate, the two-edged sword. It was being thus mysteriously, -invulnerably armed, that gave the delicate, learned, pious Lady -Anne Askew strength to triumph over her agonies, when the Papists -disjointed every bone and sinew of her body on the rack. Her -spiritual armour enabled her with patience to bless God at the -stake, when, for refusing to worship Antichrist, she was burned -in Smithfield, and her soul ascended to heaven in a flaming fiery -chariot. It is the same spiritual armour, the same Captain to -guide, the same Spirit to sanctify, the same Father to bless us, -by which alone we can become more than conquerors over our vigilant -and powerful enemies. The Holy War is in this volume presented to -us by an old, experienced, faithful warrior; it is an allegorical -narrative, written by a master hand, guided by deeply penetrating, -searching powers of mind. It is his own severe brunts with the -great enemy, who is aided by his army of pomps, vanities, lusts, -and allurements, many lurking within, disguised to appear like -angels, while under their masquerade dress they are very devils. -It is written by one who possessed almost boundless resources of -imagination. It is more profound, more deeply spiritual than the -pilgrimage from Destruction to the Celestial City; and to understand -its hidden meaning, requires the close and mature application -of the renewed mind. There are, alas! comparatively few that are -blessed with spiritual discernment; and even of these, there are -but few inclined to mental investigation and research. These are -reasons why it has not been so popular a book as the 'Pilgrim's -Progress.' To aid those whose time for reading is limited, notes -are given, by which obsolete words and customs are explained, and -the reader assisted to appreciate the beauties, and to understand -the meaning of this allegory. It is earnestly hoped that many -will richly enjoy the comforts, instructions, consolations, and -strength which the author ardently wished to convey to Zion's -warriors, by the study of this important subject. - -I have already, in my long Introduction to the 'Pilgrim's Progress,' -noticed the peculiar genius and originality which are conspicuous -in all Bunyan's works, and which most resplendently appear in his -allegorical writings. That genius became hallowed and sanctified -by prison discipline, by an intense study of the Sacred Scriptures, -and by his controversies with great men of various sects and -parties. In the 'Holy War' Bunyan's peculiar genius shines forth -in its most beauteous lustre; the whole is new, genuine, flowing -forth from his own deep and rich experience. It is, in fact, the -same narrative that he had published under the title of 'Grace -Abounding to the Chief of Sinners, or a brief and faithful relation -of the exceeding mercy of God, in Christ, to his poor servant John -Bunyan.' This simple, heart-affecting narrative, is here related -under the allegorical representation of the 'Holy War.' In this, -all the circumstances of his conviction of sin, and his conversion -to God, are narrated with startling interest from the first -alarm--his being roused from a state of death-like lethargy, his -opposition to the grace of God, his refusals of the invitations of -Emmanuel, and his being at length conquered to become a monument -of divine mercy--a temple of the Holy Ghost. Then came his declension -by carnal security, and his misery in that state, until he was -finally reconquered; and his heart is permanently occupied by -Emmanuel. The 'Grace Abounding,' aided by the marginal notes of -the author to the 'Holy War,' forms a very valuable key to the -mysteries of this allegory; without their aid some passages would -be found deeply mysterious, and hard to be understood. Nor can -this be considered extraordinary, when it is recollected that the -whole of the allegory is a revelation of scenes, feelings, hopes, -fears, and enjoyments, which are unknown, unfelt, and invisible to -all except to those whose minds are enlightened by Divine truth; -and even of these, very few have had the deep and trying experience -with which the author was exercised. - -That the 'Holy War' allegorically represents Bunyan's personal -feelings, is clearly declared by him in the poetical Introduction -or Address to the Reader, prefixed to the book. He adverts to -books of fiction, and solemnly declares-- - - -'I have somewhat else to do, -Than with vain stories thus to trouble you, -For my part, I (myself) was in the town, -Both when 'twas set up, and when pulling down; -I saw Diabolus in his possession,-- -Yea, I was there when she own'd him for Lord.' - - -A remarkable verse describes his state before conversion-- - - -'When Mansoul trampled upon things divine, -And wallowed in filth as doth a swine; -When she betook herself unto her arms, -Fought her Emmanuel, despis'd his charms, -Then I was there, and did rejoice to see -Diabolus and Mansoul so agree.' - - -Some editor, imagining that Bunyan could never have so rejoiced, -forgetting his own words in the fourth section of his 'Grace -Abounding'--'It was my delight to be taken captive by the devil, -at his will'--altered these words to-- - - -'Then I was there, and grieved for to see -Diabolus and Mansoul so agree.' - - -This alteration, which perverts the author's meaning, appears -in a London edition, 1752, and has been copied into many modern -editions, even into those by Mason and Burder.[2] - -The author having in the above lines described his unconverted -state, goes on to delineate his convictions in these words:-- - - -'What is here in view, -Of mine own knowledge, I dare say is true. -I saw the Prince's armed men come down, -I saw the captains, heard the trumpets sound; -Yea, how they set themselves in battle-ray, -I shall remember to my dying day.' - - -The whole of this address is descriptive of what the author saw, -felt, or heard-- - - -'What shall I say? I heard the people's cries, -And saw the Prince wipe tears from Mansoul's eyes; -I heard the groans, and saw the joy of many, -Tell you of all, I neither will, nor can I; -But by what here I say, you well may see -That Mansoul's matchless wars no fables be.' - - -The narrative of this eventful war is authenticated by his personal -feelings while under the chastising, correcting, hand of his heavenly -Father; in his new birth and subsequent experience; in bringing -his soul from darkness to marvellous light, and from the wretched -bondage of sin to the glorious liberty of the gospel. This address -is closed with a very important notice, which all our readers -should keep constantly in mind--it is to attend to the author's -key to the allegory, and that is his marginal notes-- - - -'Nor do thou go to work without my key, -(In mysteries men soon do lose their way), -And also turn it right, if thou would'st know -My riddle, and would'st with my heifer plough, -It lies there in the window, fare thee well, -My next may be to ring thy passing-bell.' - - -The last line strongly reminds us of the author's difficulty to -quit the gin and beer-drinking practice of bell-ringing, to which -in his youth he was so much addicted. It is recorded in his 'Grace -Abounding,' Nos. 33 and 34.[3] - -The form and order of the narrative is exceedingly beautiful, and -deeply interesting to those who have been engaged in a similar -warfare. Passing over the short and vivid narration of the fall of -man, our personal feelings are excited by witnessing the methods -of grace, adapted by a covenant-keeping God and Father, to rescue -his people from their natural state of Diabolonian slavery. Many of -the incidents will bring, to the enlightened reader's recollection, -the solemn and powerful impressions under which he struggled, when -opposing the invitations of Emmanuel. His holy joy, when a sense -of pardoning love and mercy came over his soul; and his anxieties, -when in conflict with doubts, and fears, and bloodmen. - -Our young readers must be cautioned not to give way to doubts -and fears for their soul's safety, because they have never passed -through the same feelings which fitted Bunyan for a sphere of -extraordinary usefulness. God brings his lambs and sheep into the -fold by such means as are agreeable to his infinite wisdom and -grace. Some surrender at the first summons; others hold out during -a long and distressing siege. 'God's ways are not our ways.' All -our anxious inquiries should be, Is Emmanuel in Heart-castle? is -he 'formed in me the hope of glory?' do I live and believe in him -who has immutably decreed that 'whosoever'--be he rich or poor, -learned or unlearned--if he 'liveth and believeth in me, shall never -die?' It matters not, as to my salvation, whether the siege was -long or short. The vital question is, Has my heart been conquered; -do I love Emmanuel? If I do, it is because he first loved me, and -he changeth not. In proportion to the trouble that I gave to my -Conqueror, so should be my zealous, holy, happy obedience to his -commands. Much is expected from those to whom much as been forgiven. -The Conqueror, by his victory, fits us for those peculiar duties -to which he intends to devote us in extending his kingdom. In -the history of this war, the reader's attention will be naturally -arrested by the fact that Mansoul, having voluntarily surrendered -to the dominion of Satan, made no effort to relieve herself. No -spiritual feelings lurked in the walls to disturb the reign of -Diabolus; not even a prayer or a sigh breaks forth from her heart -for deliverance; she felt not her degradation nor her danger; she -was dead while she yet lived--dead in sin; and from this state -would have sunk, as thousands have, from spiritual and temporal -death into eternal and irretrievable ruin. The first conception of -a scheme for her deliverance from such awful danger, arises in -the celestial court of her Creator; grace lays the foundation, -and raises the top-stone. All the redeemed of God will unite in -one song, 'Not unto us, O Lord; not unto us, but unto thy name -give glory.' A covenant is made, ordered in all things and sure, to -save Mansoul; and from this emanates the vast, the costly design -of her deliverance. To effect this great object, the Mosaic -dispensation--the Law, with all its terrors, is sent, in fearful -array, to conquer or destroy. This is allegorically represented -under the similitude of an army of forty thousand warriors, 'stout, -rough-hewn men, fit to break the ice, and make their way by dint -of sword.' They are under the command of four captains, each with -his ensign--Boanerges and Thunder, Conviction and Sorrow, Judgment -and Terror, Execution and Justice. To resist this force, Diabolus -arms the town, hardens the conscience, and darkens the understanding. -He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice, -and plants over that important gate two great guns, Highmind and -Heady. He arms Mansoul with the whole armour of Satan, which is -very graphically described. Summons after summons is unheeded. -The death of friends, sickness, and troubles, pass by apparently -without any good result. They 'will not hearken to the voice -of charmers, charming never so wisely.' At length, the town -is assaulted, conscience becomes alarmed, but the will remains -stubborn. The beleaguering of the town--planting the ensigns--throwing -up batteries--the slings casting, with irresistible force, portions -of the Word into the mind--the battering-rams beating upon the -gates, especially Eargate--exciting alarm under the fear of the -just and awful punishment due to sin--all are described with an -extraordinary knowledge of military terms and tactics. The episode -of the three volunteers who enlisted under Shaddai, into Captain -Boanerges' company--Tradition, Human-wisdom, and Man's-invention--are -inimitably beautiful. When they were aught in the rear, and taken -prisoners--'as they did not live so much by religion as by the -fates of fortune'--they offer their services to Diabolus, and are -joined to Captain Anything's company. After a few sharp assaults, -convictions of sin alarm the conscience, and six of Diabolus' new -Aldermen are slain with one shot. Their names are well worthy an -attentive consideration, showing what open vices are abandoned upon -the soul being first terrified with the fear of retribution--Swearing, -Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating. - -Alarms are continued by day and night, until it is said to Mansoul, -'Upon all her pleasant things there was a blast, and burning instead -of beauty; with shows of the shadow of death.' Thus was it with -David--'My soul is cast down within me: deep calleth unto deep at -the noise of thy waterspouts; all thy waves and thy billows are -gone over me' (Psa 42:6,7). - -All the assaults of Moses and the Law are ineffectual; the gates -remain closed against her King and God. The thunders of Sinai and -the voice of the prophets may alarm, but cannot conquer Mansoul. -The thundering, terrifying captains appeal to the celestial court, -and Emmanuel--God with us--condescends to fight the battle, and -secure the victory. The angelic hosts desire to look into these -things--they are the peers of the heavenly realm--the news 'flew -like lightning round about the court'--and the greatest peers -did covet to have commissions under Emmanuel. The captains that -accompany him in this grand expedition are Faith, Hope, Charity, -Innocence, and Patience. Mansoul is to be won by persuasion to -receive her Saviour. The cost of the enterprise is vast indeed; -the army is numerous as our thoughts, and who can number 'the -multitude of his thoughts?' The battering rams and slings, we are -told by the margin, mean the books of Sacred Scripture, sent to us -by the influence of the Holy Ghost. Emmanuel is irresistible--Mansoul -is taken--Diabolus is dragged out, stripped of his armour, and sent -to the parched places in a salt land, 'seeking rest, but finding -none.' - -The heart at first trembles lest punishment should be justly poured -out upon her for treason, but it becomes the throne of its lawful -King; and instead of God's anger, his pardon and blessings are -proclaimed, and Mansoul is filled with joy, happiness, and glory. - -Reader, can you call to mind the peace and holy enjoyment which -took possession of your soul, when--having passed through the -fears and hopes, the terrors and alarms, of the new birth--you sat -down, for the first time, at the table of the Lord, to celebrate -the wonders of his grace? Then you rejoiced in hope full of -immortality; then you could exclaim, 'O tidings! glad tidings! good -tidings of good, and of great joy to my soul!' 'Then they leaped -and skipped upon the walls for joy, and shouted, Let Emmanuel live -for ever!' And then you fondly thought that happiness was secure -for the rest of your pilgrimage, until your glorified spirit should -enter into the celestial city. - -Alas! your enemies were not dead. They insidiously seized an -unguarded moment. Remiss in watchfulness, and formal in prayer, -Carnal-security invade the mind. Your ardent love is cooled--intercourse -with heaven is slight--and by slow degrees, and almost unperceived, -Emmanuel leaves Heart-castle; and the prince of the power of the -air promotes the treason, and foments rebellion, by the introduction -of loose thoughts, under the name of harmless mirth. The news -soon reach Diabolus, and an infernal conference, or dialogue of -devils, is revealed by our author; who had watched the course and -causes of spiritual declension, and was not 'ignorant of Satan's -devices.' - -The malignant craft and subtilty displayed in Satan's counsel, are -described in a manner far beyond an ordinary imagination. They -display the almost unbounded resources of genius and invention so -richly possessed by the prince of allegorists, John Bunyan. It -reminds us of the dialogue between Lucifer and Beelzebub, in that -rare work by Barnardine Ochine, a reformer, published in 1549, -called, A Tragedy or Dialogue of the unjust usurped Primacy of -the Bishop of Rome.[4] In this is represented, in very popular -language, the designs of Lucifer to ruin Christianity by the -establishment of Popery. Lucifer thus addresses his diabolical -conclave--'I have devised to make a certain new kingdom, replenished -with idolatry, superstition, ignorance, error, falsehoods, deceit, -compulsion, extortion, treason, contention, discord, tyranny, and -cruelty; with spoiling, murder, ambition, filthiness, injuries, -factions, sects, wickedness, and mischief; in the which kingdom -all kinds of abomination shall be committed. And notwithstanding -that it shall be heaped up with all kinds of wickedness, yet shall -the [professed] Christian men think it to be a spiritual kingdom, -most holy and most godly. The supreme head of this kingdom shall -be a man which is not only sinful, and an abominable robber and -thief, but he shall be sin and abomination itself; and yet, for -all that, shall be thought of Christian men a God in earth, and -his members, being most wicked, shall be called of men most holy. -God sent his Son into the world, who, for the salvation of mankind, -hath humbled himself even to the death of the cross. I will send -my son into the world, who, for the destruction and condemnation -of mankind, shall so advance himself that he shall take upon him -to be made equal with God.' 'I will, by craft and diligence, shadow -and cover superstition and idolatry with a fair face, and beauty -of holy ceremonies, that men shall be made so drunken and so amazed -with this outward pomp and show, that they shall not be able to -discern truth from falsehood, when they be drowned in the flood -of idolatry and superstition.' 'I will cause them to be most cruel -tyrants and butchers of Christ and his members, under a pretence -of zeal to the house of God. They shall hide their uncleanness -and filthy behaviour with an exceeding wide cloak of hypocrisy, -and with glorious shining titles.' Thus this intrepid reformer -opened up the origin, the development, the desolations, of Popery; -and, with a similar knowledge of Satan's devices, the Nonconformist -Bunyan shows the means by which Diabolus urges the young Christian -into a backsliding state. 'Let our Diabolonian friends in Mansoul -draw it into sin, for there is nothing like sin to devour Mansoul; -while we will send against it an army of twenty or thirty thousand -sturdy terrible doubters. Sin renders Mansoul sick and faint, while -doubts are by it made fierce and strong.' At length Diabolus and -his army of doubts march from Hellgate Hill to Mansoul: the order -in which they are placed, and the names of the officers, are very -instructive, as well as curious. Election-doubteres, under Captain -Rage--Vocation-doubters, commanded by Captain Fury--Grace-doubters, -led by Captain Damnation--Faith-doubters, under Captain -led by Captain Brimstone--Resurrection-doubters, by Captain -Torment--Salvation-doubters, under Captain Noease--Glory-doubters, -commanded by Captain Sepulchre--Felicity-doubters, led by Captain -Pasthope. Incredulity was Lord-general, and Diabolus was King -and Commander-in-chief. The roaring of the drum--their alarming -outcries, Hell-fire! Hell-fire!--their furious assaults--the -multitude of doubts--and the perplexity of poor distracted Mansoul, -are admirably and truly narrated. The town makes a sortie in the -night, but Diabolus and his legions, experienced in night work, -drive them back, and severely wound Captains Faith, Hope, and -Experience. Again the gates are assaulted, and Diabolus and his -doubters gain an entrance, by the senses, into the town, but cannot -force the heart; and Mansoul is reduced to the greatest straits -and sadness. In this extremity, prayers are incessantly offered up -to Emmanuel; but, for a long time, they can obtain no satisfactory -answers. Both parties are on the alert; but Diabolus finds it -impossible, either by treachery or by storming with his legion -of doubts, to gain possession of Heart-castle. Being worsted in -a general engagement, the doubters are slain, and are buried with -their armour; yea, all that did but smell of a Diabolonian Doubter. -The arch-fiend now enters upon a new mode of assault--he sends for -a reinforcement, to try the effect of persecution; and obtains an -army of fifteen thousand Bloodmen, from the province of Loathgood. To -these were added ten thousand new Doubters, under their commander -old Incredulity. These Bloodmen were 'rugged villains, and had -done feats heretofore'; 'they were mastiffs, and would fasten upon -father, mother, brother, yea, upon the Prince of princes. Among -their officers is Captain Pope, whose colours were the stake, the -flame, and the good man in it.' To these I would humbly suggest the -propriety of adding one more--it is Captain State-religion, upon -whose standard should be represented the Nonconformist John Bunyan -in a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with -his poor blind child at his feet. O persecutor, whether you burn -or imprison a Nonconformist, or harass him in Ecclesiastical -courts, or seize his goods to support forms or ceremonies which he -believes to be Antichristian, your commander is old Incredulity--your -king is Diabolus! The Bloodmen send a summons to Mansoul 'as hot as -a red hot iron,' threatening fire and sword, and utter destruction; -but the God who visited our pious author in prison, and cherished -and comforted him in his twelve years' sufferings under persecution, -came to the relief of Mansoul. The Diabolonian army is routed--the -Doubters are slain, excepting a few who escaped--the Bloodmen -or persecutors were not to be slain, but to be taken alive. The -prisoners are brought to trial, with all the forms and solemnities -of law; and the narrative concludes with a most admirable charge -from Emmanuel to keep Mansoul in a state of the most prayerful -vigilance. Enemies still lurk within, to keep her humble; that she -may feel her dependence upon God, and be found much in communion -with him. 'Believe that my love,' says Emmanuel, 'is constant to -thee. Watch, hold fast, till I come.' - -In the whole detail of this war, very singular skill is manifested. -A keen observer of all that passed before him, aided by a most -retentive memory, and a fertile imagination, enabled our pilgrim -forefather to gain much knowledge in a short time. He had been -engaged, as a private soldier, in the Civil war; and was at the -siege of Leicester, when it was taken by Prince Rupert. This gave -him a knowledge of the meaning of trumpet or bugle sounds; so that, -when the trumpeters made their best music, in the expectation of -Emmanuel's speedy assistance to help Mansoul, Diabolus exclaims, -'What do these madmen mean? they neither sound to boot and saddle, -nor horse and away, nor a charge.' - -Bunyan had been released from his tedious and cruel imprisonment -for conscience sake about ten years, when he published the 'Holy -War.' In this interval of time, although labouring incessantly to -win souls to Christ, being a very popular preacher, yet he must -have found time to gratify his incessant thirst for knowledge; -gaining that he might communicate, and in imparting it, receiving -into his own mind a rich increase. This would doubtless lead him -to read the best of our Puritan and Nonconformists' works, so that -we find him using the Latin words primum mobile, carefully noting -in the margin that he meant 'the soul'; and from hence he must -have scraped acquaintance with Python, Cerberus, and the furies of -mythology, whom he uses in this war, describing accurately their -names and qualities. - -At first sight, it may seem strange that the armies, both within -and without the city, should be so numerous, as it is but one man -who is the object of attack and defence--one human body, containing -one immortal Mansoul; but if the reader reflects that every soldier -represents a thought, who can number them? At one time, by the -sin-sickness, eleven thousand--men, women, and children--died in -Mansoul! this is interpreted by Bunyan to mean, that the men -represented 'good thoughts'--the women, 'good conceptions'--and -the children, 'good desires.' The town is assaulted by thirty or -forty thousand doubts, very curiously and methodically arranged. - -The value of the marginal notes is very great, throwing immediate -light upon many difficult passages. Every reader should make free -use of the key which lieth in the window [the margin]. The value -of this key is seen by a few quotations. Thus, when Diabolus beat -a charge against the town, my Lord Reason was wounded in the -head--the brave Lord Mayor, Mr. Understanding, in the eye--and -'many also of the inferior sort were not only wounded, but slain -outright.' The margin explains this as meaning 'Hopeful thoughts.' -When the enemy broke into the town at Feelgate, during a night of -terror, and got possession, it is described as being accompanied -by all the horrors of war--by atrocities probably even greater -than those perpetrated by Rupert's cavaliers at Leicester. 'Young -children were dashed in pieces, yea, those unborn were destroyed.' -'The women were beastlike abused.' This is interpreted by two -marginal notes--'Good and tender thoughts,' 'Holy conceptions of -good.' - -The storming of Leicester took place in the night, and furnished -Bunyan, who was an eyewitness, with a correct notion of raising -the standard, beleaguering the city, and forcing the gates, and a -lively view of the desolations he describes. Awful as is his account -of the sacking of Mansoul, with its murders and desolations, yet -it may prove to be a good description of the conduct of Prince -Rupert and his cavaliers at the storming of Leicester. Strike out -the name of Diabolus, and insert Rupert, and put Leicester instead -of Mansoul, and the account of the brutal conduct of the Royal -army will be found accurately described. Lord Clarendon, who wrote -to gain the smiles of royalty, plainly tells us that, when Prince -Rupert and the King took Leicester, 'The conquerors pursued -their advantage with the usual license of rapine and plunder, and -miserably sacked the whole town, without any distinction of persons -and places. Churches and hospitals, as well as other houses, were -made a prey to the enraged and greedy soldier, to the exceeding -regret of the King.' Clarendon goes on to account for the exceeding -regret of Charles: it was because many of his faithful friends -had suffered, in the confusion of this murderous scene of rapine -and plunder. - -In the 'Holy War,' Bunyan has not been, nor can he ever be, charged -with copying from any author who preceded him. Erasmus, Gouge, -and many other of our Reformers, Puritans, and Nonconformists, -commented upon the Christian's armour and weapons. Benjamin Keach, -about the time that the 'Holy War' appeared, published his War -with the Devil, or, the Young Man's Conflict with the Powers of -Darkness. It is a series of admirable poetical dialogues on the -corruption and vanity of youth, the horrible nature of sin, and -deplorable condition of fallen man; with the rule of conscience -and of true conversion. It has nothing allegorical in it, but is -replete with practical warnings and exhortations. No one had ever -attempted, under the form of an allegory, to describe the internal -conflict between the powers of darkness and of the mind in the -renewed man; the introduction of evil thoughts and suggestions, -their unnatural union with the affections, and the offspring of -such union, under the name of Diabolonians, who, when Mansoul is -watchful unto prayer, lurk in the walls; but when in a backsliding -state, are tolerated and encouraged openly to walk the streets. -Some have supposed that there is a slight similarity between the -description, given by John Chrysostom of the battle between the -hosts of hell and mankind, and John Bunyan's 'Holy War.' It is -not at all probable that Bunyan was acquainted with Chrysostom on -the Priesthood, which was then locked up in the Greek language, -but has been since translated into English. Nor can we find any -similarity between the work of the pious apostolically descended -tinker, and the learned Greek father. Chrysostom's picture of the -battle is contained in a letter to Basil, urging him to become -a minister of the gospel. It is in words to this effect:--'Pent -up in this body, like a dungeon, we cannot discern the invisible -powers. Could you behold the black army of the devil and his mad -conflict, you would witness a great and arduous battle, in which -there is no brass or steel,[5] no horses or wheeled chariots, no -fire and arrows, but other instruments much more formidable. No -breastplates, or shields, or swords, or darts. The very sight of -this accursed host is alone sufficient to paralyze a soul which -is not imbued with courage furnished by God, and with even greater -foresight than valour. Could you calmly survey all this array -and war, you would see, not torrents of blood or dead bodies, but -fallen souls! You would see wounds so grievous, that human war, -with all its horrors, is mere child's play or idle pastime, in -comparison to the sight of so many souls struck down every day by -Satan.' Thus this learned Greek father very eloquently represents -the great battle of Satan and his hosts, against all mankind. But -for a description of the internal conflict, Diabolus and his army -of Doubters and Bloodmen arrayed against the powers of Mansoul, -Bunyan stands alone and most beautifully resplendent. - -In this war there is no combination of souls to resist Satan, nor -can any human powers in any way assist us in the trying battle. -Here, O my reader, you and I must stand alone far from the aid of -our fellow-men. We must call upon all the resources of our minds, -and while there is unity within, no resisting or treason--while the -Holy Spirit strengthens and inclines the will, the understanding, -the conscience, the affections, and all our powers are united -to resist Satan, God fights for us, and the heart is safe under -the gracious smiles of our Emmanuel. May we never forget that -our spiritual life is totally dependent upon him, in whom, as to -the body, we live, and move, and have our being. But when doubts -enfeeble us, and Bloodmen harass us, there is no help from man. -No pope, cardinal, archbishop, minister, or any human power can -aid us; ALL our hope is in God alone; every effort for deliverance -must be by fervent prayer and supplication, from the heart and -conscience, directly to God. Our petitions must be framed by the -Holy Ghost, and presented unto Shaddai, not by priest or prelate, but -by our Emmanuel, Jesus Christ, the only intercessor and mediator. - -The attentive reader of Bunyan's works will notice the difference -between the trial of Faithful in the 'Pilgrim's Progress,' and -that of the prisoners brought to the bar as traitors in the 'Holy -War.' The judge and jury are particularly overbearing to Faithful, -much more so than to the Diabolonians. Still there is one very -strong feature in which they all agree. The prisoners are all -brought to their trial, not that their guilt or innocence might -be proved, but in order to their condemnation and execution. All -are brought up in chains, a custom which then was very prevalent, -if not universal, but which is now only read of as a cruel practice -of a bygone age. - -There are a few riddles or questions arising out of this narrative, -the solving of which may afford instructive amusement to the -reader. What is meant by the drum of Diabolus, which so terrified -Mansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews -12:29. Why were the troops numbered at forty thousand, that came -up to alarm and convince Mansoul of sin, or righteousness, and of -judgment, while Emmanuel's army is not numbered? See Joshua 4:13; -Hebrews 12:22. When the Doubters are slain or driven from Mansoul, -after her conversion, they go straggling up and down the country -enslaving the barbarous people (the margin informs us that the -unbeliever never fights the Doubters). Why do they go by fives, -nines, and seventeens? Do these odd numbers refer to the nine -companies of Doubters, and eight of Bloodmen, who were under -the command of five fallen angels--Diabolus, Beelzebub, Lucifer, -Legion, and Apollyon? Fearful odds against a poor fallen sinner, -five evil spirits, or nine classes of doubts, or these nine doubts -united to eight kinds of Bloodmen or persecutors. - -In a work so highly allegorical, and founded upon a plain narrative -of facts in the experience of the author, the editor deemed it -needful to add numerous notes. These contain all that appeared to -be explanatory or illustrative in other commentaries, with many that -are original; obsolete terms and customs are explain; references -are given to about fifty passages in the 'Grace Abounding,' that -the reader's attention may be constantly directed to the solemn -truths which are displayed under this delightful allegory. The -editor has the consolation of hoping that the result of great labour -can do no injury. Those whose deep experience in the spiritual -warfare enables them to understand and enjoy the allegory, can -pass them by; while many of the poor but immortal souls engaged -in this warfare, who are not deeply experienced, may receive aid -and encouragement to persevere, until they shall exclaim, The -battle is fought, the victory is won, eternal praises to the great -and gracious Emmanuel. - -Reader, I must not detain you much longer from the pleasure of -entering upon a narrative so deeply interesting to all who possess -the understanding heart--an allegory, believed by very many to be -the most beautiful and extraordinary that mere human genius ever -composed in any language. O consider the worth of an immortal soul! -God sent his servants, Moses and the prophets, with their slings -and battering-rams, their great and precious promises to the early -prophets, who have faithfully handed them down to us; and then came -Emmanuel and his heavenly army, and all this to conquer Mansoul! -Without the shedding of blood, there is no remission of sin. The -blood of bulls and of goats cannot wash out our stains. We must -be found in Christ as part of his mystical body, and thus in -perfection obey the Divine law, and then, through the sin-atoning -offering of Emmanuel, God's equal, eternal Son, a fountain is -opened for sin and uncleanness, in which our souls, being purified, -shall be clothed with the garment of salvation. Who can calculate -the worth of his immortal soul, that God himself should pay so -costly a price for its redemption! May the desire of every reader -be, O that my soul may be engaged in this holy war, my ears be -alarmed by the infernal drum of Diabolus, that my Heart-castle -may receive the King of salvation, and Christ be found there the -hope of glory. Then may we feel the stern necessity of incessant -watchfulness and prayer against carnal security, or any other -cause of backsliding, with its consequent miseries. - -Well may the world wonder, how a poor travelling tinker could -gain the extraordinary knowledge, which enabled him to become the -greatest allegorical writer that the world ever saw. The reason is -obvious, he lived and moved and had his being in the atmosphere -of God's revealed will. It was this that enabled him to take the -wings of the morning, and fly not only to the uttermost parts of -the visible but of the invisible world; to enjoy scenes of light -and glory, such as Gabriel contemplated when he came from heaven -to Nazareth, and revealed to Mary her high destiny--that her Son -should be the promised Saviour, who should bear the government of -the universe upon his shoulders--whose name was Wonderful--Counsellor--the -Mighty God--the everlasting Father--the Prince of Peace--Emmanuel, -God with us. - -Bunyan's industry and application must have been intense, he could -not by possibility for a single moment say, 'soul take thine ease,' -inglorious, destructive ease. His hands had to labour for his -bread, and to provide for a most exemplary wife and four children, -one of them blind. There was no hour of his life when he could have -said to his soul, Let all thy noble powers be absorbed in eating, -drinking, being merry--mere animal gratifications. The Holy War, -the solemn results depending upon it, salvation or eternal ruin, -the strong desire to glorify Emmanuel, the necessity to labour -for his household--that blessed industry left him no opportunity -for weaving a web of unmeaning casuistic subtilties, in which -to entangle and engulph his soul, like a Puseyite or a German -Rationalist. The thunders and lightnings of Sinai had burnt up -all this wood, hay, and stubble, and with child-like simplicity he -depended upon the Holy Spirit, while drawing all his consolations -and all his spiritual supplies from the sacred Scriptures. - -Bunyan's narrative of the Holy War, from its commencement in the -fall of man to that splendid address of Emmanuel with which it -concludes, has been the study of the Editor for more than forty -years, and he hopes that no future year of the residue of his life -will be spent without reading this solemn, soul-stirring, delightful -narrative. - -GEO. OFFOR. Hackney, April 1851 - - - - -TO THE READER. - -'Tis strange to me, that they that love to tell -Things done of old, yea, and that do excel -Their equals in historiology, -Speak not of Mansoul's wars, but let them lie -Dead, like old fables, or such worthless things, -That to the reader no advantage brings: -When men, let them make what they will their own, -Till they know this, are to themselves unknown. -Of stories I well know there's divers sorts, -Some foreign, some domestic; and reports -Are thereof made, as fancy leads the writers; -By books a man may guess at the inditers. -Some will again of that which never was, -Nor will be, feign, and that without a cause, -Such matter, raise such mountains, tell such things -Of men, of laws, of countries, and of kings: -And in their story seem to be so sage, -And with such gravity clothe ev'ry page, -That though their frontispiece say all is vain, -Yet to their way disciples they obtain[6] -But, readers, I have somewhat else to do, -Than with vain stories thus to trouble you; -What here I say, some men do know so well, -They can with tears and joy the story tell. -The town of Mansoul is well known to many, -Nor are her troubles doubted of by any -That are acquainted with those histories -That Mansoul, and her wars, anatomize. -Then lend thine ear to what I do relate -Touching the town of Mansoul and her state, -How she was lost, took captive, made a slave; -And how against him set, that should her save. -Yea, how by hostile ways, she did oppose -Her Lord, and with his enemy did close. -For they are true; he that will them deny -Must needs the best of records vilify. -For my part, I (myself) was in the town, -Both when 'twas set up, and when pulling down, -I saw Diabolus in his possession, -And Mansoul also under his oppression. -Yea, I was there when she own'd him for Lord, -And to him did submit with one accord. -When Mansoul trampled upon things Divine, -And wallowed in filth as doth a swine; -When she betook herself unto her arms, -Fought her Emmanuel, despis'd his charms, -Then I was there, and did rejoice to see -Diabolus and Mansoul so agree.[7] -Let no men, then, count me a fable-maker, -Nor make my name or credit a partaker -Of their derision; what is here in view, -Of mine own knowledge, I dare say is true. -I saw the prince's armed men come down, -By troops, by thousands, to besiege the town. -I saw the captains, heard the trumpets sound, -And how his forces cover'd all the ground. -Yea, how they set themselves in battle-ray, -I shall remember to my dying day. -I saw the colours waving in the wind, -And they within to mischief how combin'd, -To ruin Mansoul, and to make away -Her primum mobile[8] without delay. -I saw the mounts cast up against the town, -And how the slings were placed to beat it down. -I heard the stones fly whizzing by mine ears, -What longer kept in mind than got in fears, -I heard them fall, and saw what work they made, -And how old Mors did cover with his shade -The face of Mansoul; and I heard her cry, -Woe worth the day, in dying I shall die! -I saw the battering rams, and how they play'd,[9] -To beat ope Ear-gate, and I was afraid -Not only Ear-gate, but the very town, -Would by those battering rams be beaten down. -I saw the fights, and heard the captains shout, -And each in battle saw who faced about; -I saw who wounded were, and who were slain; -And who, when dead, would come to life again. -I heard the cries of those that wounded were, -While others fought like men bereft of fear, -And while the cry, Kill, kill, was in mine ears, -The gutters ran, not so with blood as tears. -Indeed, the captains did not always fight, -But then they would molest us day and night; -Their cry, Up, fall on, let us take the town, -Kept us from sleeping, or from lying down. -I was there when the gates were broken ope, -And saw how Mansoul then was stript of hope.[10] -I saw the captains march into the town, -How there they fought, and did their foes cut down. -I heard the prince bid Boanerges go -Up to the castle, and there seize his foe, -And saw him and his fellows bring him down -In chains of great contempt quite through the town. -I saw Emmanuel when he possest -His town of Mansoul, and how greatly blest -A town, his gallant town of Mansoul was, -When she received his pardon, lived his laws! -When the Diabolonians were caught, -When tried, and when to execution brought, -Then I was there; yea, I was standing by -When Mansoul did the rebels crucify. -I also saw Mansoul clad all in white, -And heard her prince call her his heart's delight. -I saw him put upon her chains of gold, -And rings, and bracelets, goodly to behold. -What shall I say?--I heard the people's cries, -And saw the prince wipe tears from Mansoul's eyes. -I heard the groans, and saw the joy of many: -Tell you of all, I neither will, nor can I. -But by what here I say, you well may see -That Mansoul's matchless wars no fables be. -Mansoul! the desire of both princes was, -One keep his gain would, t'other gain his loss; -Diabolus would cry, The town is mine; -Emmanuel would plead a right Divine -Unto his Mansoul; then to blows they go, -And Mansoul cries, These wars will me undo. -Mansoul! her wars seem'd endless in her eyes, -She's lost by one, becomes another's prize. -And he again that lost her last would swear, -Have her I will, or her in pieces tear. -Mansoul, it was the very seat of war, -Wherefore her troubles greater were by far, -Than only where the noise of war is heard, -Or where the shaking of a sword is fear'd, -Or only where small skirmishes are fought, -Or where the fancy fighteth with a thought. -She saw the swords of fighting men made red, -And heard the cries of those with them wounded; -Must not her frights then be much more by far, -Than theirs that to such doings strangers are? -Or theirs that hear the beating of a drum, -But not made fly for fear from house and home? -Mansoul not only heard the trumpet sound, -But saw her gallants gasping on the ground; -Wherefore, we must not think that she could rest -With them, whose greatest earnest is but jest: -Or where the blust'ring threat'ning of great wars -Do end in parleys, or in wording jars. -Mansoul, her mighty wars, they did portend -Her weal or woe, and that world without end; -Wherefore she must be more concerned than they -Whose fears begin and end the self-same day: -Or where none other harm doth come to him -That is engaged, but loss of life or limb,[11] -As all must needs confess that now do dwell -In Universe, and can this story tell. -Count me not then with them that to amaze -The people, set them on the stars to gaze, -Insinuating with much confidence, -That each of them is now the residence[12] -Of some brave creatures; yea, a world they will -Have in each star, though it be past their skill -To make it manifest to any man, -That reason hath, or tell his fingers can.[13] -But I have too long held thee in the porch, -And kept thee from the sunshine with a torch. -Well, now go forward, step within the door, -And there behold five hundred times much more -Of all sorts of such inward rarities -As please the mind will, and will feed the eyes -With those, which if a Christian, thou wilt see -Not small, but things of greatest moment be. -Nor do thou go to work without my key -(In mysteries men soon do lose their way), -And also turn it right if thou wouldst know -My riddle, and wouldst with my heifer plough. -It lies there in the window,[14] fare thee well, -My next may be to ring thy passing-bell. - -JO. BUNYAN - - - - - - - -A RELATION OF THE HOLY WAR - -[CHAPTER I.] - -[CONTENTS:--The original beauty and splendour of the town of -Mansoul, while under the dominion of Shaddai--Its noble castle -described--Its five gates--The perfection of its inhabitants--The -origin of Diabolus--His pride and fall--Revenge meditated--A council -of war held to deliberate on the best means of seducing the town -of Mansoul--Diabolus marches to the town, and sits down before -Eye-gate--His oration--Captain Resistance slain--My Lord Innocence -killed--The town taken.] - -In my travels, as I walked through many regions and countries, it -was my chance to happen into that famous continent of Universe; -a very large and spacious country it is. It lieth between the -two poles, and just amidst the four points of the heavens. It is -a place well-watered, and richly adorned with hills and valleys, -bravely situate; and for the most part (at least where I was) very -fruitful, also well peopled, and a very sweet air. - -The people are not all of one complexion, nor yet of one language, -mode, or way of religion; but differ as much as, it is said, do -the planets themselves. Some are right, and some are wrong, even -as it happeneth to be in lesser regions. - -In this country, as I said, it was my lot to travel, and there -travel I did; and that so long, even till I learned much of their -mother-tongue, together with the customs and manners of them among -whom I was. And to speak truth, I was much delighted to see and -hear many things which I saw and heard among them. Yea, I had (to -be sure) even lived and died a native among them, so was I taken -with them and their doings, had not my Master sent for me home to -his house, there to do business for him, and to over-see business -done.[15] - -Now there is in this gallant country of Universe a fair and delicate -town, a corporation called Mansoul. A town for its building so -curious, for its situation so commodious, for its privileges so -advantageous--I mean with reference to its original--that I may say -of it, as was said before of the continent in which it is placed, -There is not its equal under the whole heaven.[16] - -As to the situation of this town, it lieth just between the two -worlds; and the first founder and builder of it, so far as by the -best and most authentic records I can gather, was one Shaddai; -and he built it for his own delight.[17] He made it the mirror -and glory of all that he made, even the top-piece, beyond anything -else that he did in that country (Gen 1:26). Yea, so goodly a town -was Mansoul when first built, that it is said by some, the gods, -at the setting up thereof, came down to see it, and sang for joy. -And as he made it goodly to behold, so also mighty to have dominion -over all the country round about. Yea, all were commanded to -acknowledge Mansoul for their metropolitan, all was enjoined to -do homage to it. Aye, the town itself had positive commission and -power from her King to demand service of all, and also to subdue -any that anyways denied to do it. - -There was reared up in the midst of this town a most famous and -stately palace. For strength, it might be called a castle; for -pleasantness, a paradise; for largeness, a place so copious as to -contain all the world (Eccl 3:11). This place the King Shaddai -intended but for himself alone, and not another with him;[18] partly -because of his own delights, and partly because he would not that -the terror of strangers should be upon the town. This place Shaddai -made also a garrison of, but committed the keeping of it only to -the men of the town. - -The wall of the town was well built, yea, so fast and firm was it -knit and compact together, that, had it not been for the townsmen -themselves, they could not have been shaken or broken for ever. - -For here lay the excellent wisdom of him that built Mansoul, that -the walls could never be broken down, nor hurt, by the most mighty -adverse potentate, unless the townsmen gave consent thereto. - -This famous town of Mansoul had five gates, in at which to come, -out at which to go, and these were made likewise answerable to the -walls, to wit, impregnable, and such as could never be opened nor -forced but by the will and leave of those within. The names of the -gates were these, Ear-gate, Eye-gate, Mouth-gate, Nose-gate, and -Feel-gate.[19] - -Other things there were that belonged to the town of Mansoul, -which, if you adjoin to these, will yet give farther demonstration -to all of the glory and strength of the place. It had always a -sufficiency of provision within its walls; it had the best, most -wholesome, and excellent law that then was extant in the world. -There was not a rascal, rogue, or traitorous person then within its -walls. They were all true men, and fast joined together; and this, -you know, is a great matter. And to all these, it had always--so -long as it had the goodness to keep true to Shaddai the king--his -countenance, his protection, and it was his delight, etc. - -Well, upon a time, there was one Diabolus,[20] a mighty giant, -made an assault upon this famous town of Mansoul, to take it, and -make it his own habitation. This giant was king of the blacks -or negroes,[21] and a most raving prince he was. We will, if you -please, first discourse of the original of this Diabolus, and then -of his taking of this famous town of Mansoul. - -This Diabolus is indeed a great and mighty prince, and yet both -poor and beggarly. As to his original, he was at first one of the -servants of King Shaddai, made, and taken, and put by him into -most high and mighty place; yea, was put into such principalities -as belonged to the best of his territories and dominions. This -Diabolus was made son of the morning, and a brave place he had -of it (Isa 14:12). It brought him much glory, and gave him much -brightness, an income that might have contented his Luciferian -heart, had it not been insatiable, and enlarged as hell itself. - -Well, he seeing himself thus exalted to greatness and honour, and -raging in his mind for higher state and degree, what doth he but -begins to think with himself how he might be set up as Lord over -all, and have the sole power under Shaddai! Now that did the King -reserve for his Son, yea, and had already bestowed it upon him. -Wherefore he first consults with himself what had best to be done, -and then breaks his mind to some other of his companions, to the -which they also agreed. So, in fine, they came to this issue, -that they should make an attempt upon the King's Son to destroy -him, that the inheritance might be theirs. Well, to be short, the -treason, as I said, was concluded, the time appointed, the word -given, the rebels rendezvoused, and the assault attempted.[22] -Now the King and his Son being ALL and always EYE, could not but -discern all passages in his dominions; and he having always love -for his Son as for himself, could not, at what he saw, but be -greatly provoked and offended; wherefore, what does he, but takes -them in the very nick; and, first trip that they made towards -their design, convicts them of the treason, horrid rebellion, and -conspiracy that they had devised, and now attempted to put into -practice; and casts them altogether out of all place of trust, -benefit, honour, and preferment. This done, he banishes them the -court; turns them down into the horrible pits, as fast bound in -chains, never more to expect the least favour from his hands, but -to abide the judgment that he had appointed, and that for ever (2 -Peter 2:4; Jude 6). - -And yet, now, they being thus cast out of all place of trust, -profit, and honour, and also knowing that they had lost their -prince's favour for ever, being banished his courts, and cast down -to the horrible pits, you may be sure they would now add to their -former pride what malice and rage against Shaddai, and against his -Son, they could. Wherefore, roving and ranging in much fury from -place to place, if perhaps they might find something that was the -King's, to revenge (by spoiling of that themselves) on him (1 Peter -5:8); at last they happened into this spacious country of Universe, -and steer their course towards the town of Mansoul; and considering -that that town was one of the chief works and delights of King -Shaddai, what do they but, after counsel taken, make an assault -upon that! I say they knew that Mansoul belonged unto Shaddai; for -they were there when he built it, and beautified it for himself.[23] -So when they had found the place, they shouted horribly for joy, -and roared on it as a lion upon the prey, saying, Now we have -found the prize, and how to be revenged on King Shaddai for what -he hath done to us. So they sat down, and called a council of war, -and considered with themselves what ways and methods they had best -to engage in, for the winning to themselves this famous town of -Mansoul; and these four things were then propounded to be considered -of. First. Whether they had best all of them, to show themselves -in this design to the town of Mansoul. Second. Whether they had -best to go and sit down against Mansoul, in their now ragged and -beggarly guise. Third. Whether they had best to show to Mansoul -their intentions, and what design they came about, or whether to -assault it with words and ways of deceit. Fourth. Whether they had -not best, to some of their companions, to give out private orders -to take the advantage, if they see one or more of the principal -townsmen, to shoot them; if thereby they shall judge their cause -and design will the better be promoted. - -First. It was answered to the first of these proposals in the -negative, to wit, that it would not be best that all should show -themselves before the town, because the appearance of many of -them might alarm and fright the town; whereas a few, or but one -of them, was not so likely to do it. And to enforce this advice -to take place, it was added further, that if Mansoul was frighted, -or did take the alarm, it is impossible, said Diabolus--for he -spake now--that we should take the town; for that none can enter -into it without its own consent.[24] Let therefore but few or but -one assault Mansoul, and in mine opinion, said Diabolus, let me -be he. Wherefore to this they all agreed, and then to the second -proposal they came, namely, - -Second. Whether they had best go and sit down before Mansoul in -their now ragged and beggarly guise. To which it was answered also -in the negative, By no means; and that because though the town of -Mansoul had been made to know and to have to do, before now, with -things that are invisible, they did never as yet see any of their -fellow-creatures in so sad and rascal condition as they. And this -was the advice of that fierce Alecto.[25] Then said Apollyon, the -advice is pertinent, for even one of us appearing to them as we -are now, must needs both beget and multiply such thoughts in them -as will both put them into a consternation of spirit, and necessitate -them to put themselves upon their guard. And if so, said he, then, -as my Lord Alecto said but now, it is in vain for us to think of -taking the town. Then said that mighty giant Beelzebub, the advice -that already is given is safe; for though the men of Mansoul have -seen such things as we once were, yet hitherto they did never -behold such things as we now are. And it is best, in mine opinion, -to come upon them in such a guise as is common to, and most familiar -among them.[26] To this, when they had consented, the next thing -to be considered was, in what shape, hue, or guise, Diabolus had -best to show himself, when he went about to make Mansoul his own. -Then one said one thing, and another the contrary; at last Lucifer -answered, that in his opinion it was best that his lordship should -assume the body of some of those creatures that they of the town -had dominion over. For, quoth he, these are not only familiar to -them, but being under them, they will never imagine that an attempt -should by them be made upon the town; and, to blind all, let him -assume the body of one of these beasts that Mansoul deems to be -wiser than any of the rest (Gen 3:1; Rev 20:1,2). This advice was -applauded of all; so it was determined that the giant Diabolus -should assume the dragon, for that he was in those days as familiar -with the town of Mansoul as now is the bird with the boy. For -nothing that was in its primitive state was at all amazing to -them.[27] Then they proceeded to the third thing, which was, - -Third. Whether they had best to show their intentions or the design -of his coming to Mansoul, or no. This also was answered in the -negative, because of the weight that was in the former reasons, to -wit, for that Mansoul were a strong people, a strong people in a -strong town, whose wall and gates were impregnable, to say nothing -of their castle, nor can they by any means be won but by their own -consent. Besides, said Legion,[28] (for he gave answer to this), -a discovery of our intentions may make them send to their King -for aid, and if that be done, I know quickly what time of day it -will be with us. Therefore let us assault them in all pretended -fairness, covering of our intentions with all manner of lies, -flatteries, delusive words; feigning of things that never will be, -and promising of that to them that they shall never find. This is -the way to win Mansoul, and to make them, of themselves, to open -their gates to us; yea, and to desire us too, to come in to them. - -And the reason why I think that this project will do is, because -the people of Mansoul now are every one simple and innocent; all -honest and true; nor do they as yet know what it is to be assaulted -with fraud, guile, and hypocrisy. They are strangers to lying and -dissembling lips; wherefore we cannot, if thus we be disguised, by -them at all be discerned; our lies shall go for true sayings, and -our dissimulations for upright dealings. What we promise them, -they will in that believe us, especially if in all our lies and -feigned words we pretend great love to them, and that our design -is only their advantage and honour. Now there was not one bit of -a reply against this; this went as current down as doth the water -down a steep descent; wherefore they go to consider of the last -proposal, which was, - -Fourth. Whether they had not best to give out orders to some of -their company, to shoot some one or more of the principal of the -townsmen, if they judge that their cause may be promoted thereby. - -This was carried in the affirmative, and the man that was designed -by this stratagem to be destroyed was one Mr. Resistance, otherwise -called Captain Resistance. And a great man in Mansoul this Captain -Resistance was; and a man that the giant Diabolus and his band -more feared than they feared the whole town of Mansoul besides.[29] -Now who should be the actor to do the murder, that was the next, -and they appointed one Tisiphone, a fury of the lake, to do it. - -They thus having ended their council of war, rose up, and essayed -to do as they had determined. They marched towards Mansoul, but -all in a manner invisible, save one, only one; nor did he approach -the town in his own likeness, but under the shape and in the body -of the dragon.[30] - -So they drew up, and sat down before Ear-gate, for that was the -place of hearing for all without the town, as Eye-gate was the -place of perspection. So, as I said, he came up with his train -to the gate, and laid his ambuscado for Captain Resistance within -bow-shot of the town. This done, the giant ascended up close to -the gate, and called to the town of Mansoul for audience. Nor took -he any with him, but one All-pause,[31] who was his orator in all -difficult matters. Now, as I said, he being come up to the gate, -as the manner of those times was, sounded his trumpet for audience. At -which the chief of the town of Mansoul, such as my Lord Innocent, -my Lord Will-be-will,[32] my Lord Mayor, Mr. Recorder,[33] and -Captain Resistance came down to the wall to see who was there, and -what was the matter. And my Lord Will-be-will, when he had looked -over and saw who stood at the gate, demanded what he was, wherefore -he was come, and why he roused the town of Mansoul with so unusual -a sound. - -Diab. Diabolus then, as if he had been a lamb, began his oration, -and said; Gentlemen of the famous town of Mansoul, I am, as you -may perceive, no far dweller from you, but near, and one that is -bound by the King to do you my homage, and what service I can; -wherefore, that I may be faithful to myself, and to you, I have -somewhat of concern to impart unto you. Wherefore grant me your -audience, and hear me patiently. And, first, I will assure you, -it is not myself, but you; not mine, but your advantage that I -seek, by what I now do, as will full well be made manifest by that -I have opened my mind unto you. For, gentlemen, I am, to tell you -the truth, come to show you how you may obtain great and ample -deliverance from a bondage that, unawares to yourselves, you are -captivated and enslaved under. At this the town of Mansoul began -to prick up its ears, and what is it, pray, what is it, thought -they; and he said, I have somewhat to say to you concerning your -King, concerning his law, and also touching yourselves. Touching -your King, I know he is great and potent, but yet all that he -hath said to you is neither true, nor yet for your advantage. 1. -It is not true, for that wherewith he hath hitherto awed you shall -not come to pass, nor be fulfilled, though you do the thing that -he hath forbidden. But if there was danger, what a slavery is it -to live always in fear of the greatest of punishments, for doing -so small and trivial a thing as eating of a little fruit is? 2. -Touching his laws, this I say further, they are both unreasonable, -intricate, and intolerable. Unreasonable, as was hinted before, for -that the punishment is not proportioned to the offence. There is -great difference and disproportion betwixt the life and an apple; -yet the one must go for the other, by the law of your Shaddai. -But it is also intricate, in that he saith, first, you may eat of -all; and yet after, forbids the eating of one. And then, in the -last place, it must needs be intolerable, forasmuch as that fruit -which you are forbidden to eat of, if you are forbidden any, is -that, and that alone, which is able, by your eating, to minister -to you a good as yet unknown by you. This is manifest by the very -name of the tree; it is called the tree of knowledge of good and -evil; and have you that knowledge as yet? No, no, nor can you -conceive how good, how pleasant, and how much to be desired to make -one wise it is, so long as you stand by your King's commandment. -Why should you be holden in ignorance and blindness? Why should -you not be enlarged in knowledge and understanding? And now, -ah! ye inhabitants of the famous town of Mansoul, to speak more -particularly to yourselves, you are not a free people! You are -kept both in bondage and slavery, and that by a grievous threat; -no reason being annexed but, so I will have it, so it shall be. -And is it not grievous to think on, that that very thing that you -are forbidden to do, might you but do it, would yield you both -wisdom and honour; for then your eyes will be opened, and you -shall be as gods. Now, since this is thus, quoth he, can you be -kept by any prince in more slavery, and in greater bondage, than -you are under this day? You are made underlings, and are wrapped -up in inconveniences, as I have well made appear. For what bondage -greater than to be kept in blindness? Will not reason tell you that -it is better to have eyes than to be without them; and so to be -at liberty, to be better than to be shut up in a dark and stinking -cave. - -And just now, while Diabolus was speaking these words to Mansoul, -Tisiphone shot at Captain Resistance, where he stood on the gate, -and mortally wounded him in the head; so that he, to the amazement -of the townsmen, and the encouragement of Diabolus, fell down dead -quite over the wall.[34] Now, when Captain Resistance was dead, -and he was the only man of war in the town, poor Mansoul was wholly -left naked of courage, nor had she now any heart to resist. But -this was as the devil would have it.[35] Then stood forth that -He,[36] Mr. Ill-pause, that Diabolus brought with him, who was -his orator,[37] and he addressed himself to speak to the town of -Mansoul: the tenour of whose speech here follows. - -ILL-PAUSE. Gentlemen, quoth he, it is my master's happiness that -he has this day a quiet and teachable auditory,[38] and it is hoped -by us that we shall prevail with you not to cast off good advice; -my master has a very great love for you, and although, as he very -well knows, that he runs the hazard of the anger of King Shaddai, -yet love to you will make him do more than that.[39] Nor doth there -need that a word more should be spoken to confirm for truth what -he hath said; there is not a word but carries with it self-evidence -in its bowels; the very name of the tree may put an end to all -controversy in this matter. I therefore at this time shall only -add this advice to you, under, and by the leave of my Lord [and -with that he made Diabolus a very low conge]. Consider his words, -look on the tree, and the promising fruit thereof; remember also -that yet you know but little, and that this is the way to know -more; and if your reasons be not conquered to accept of such good -counsel, you are not the men that I took you to be. But when the -towns-folk saw that the tree was good for food, and that it was -pleasant to the eye, and a tree to be desired to make one wise, -they did as old Ill-pause advised, they took and did eat thereof. -Now this I should have told you before, that even then, when -this Ill-pause was making of his speech to the townsmen, my Lord -Innocency--whether by a shot from the camp of the giant, or from -some sinking qualm that suddenly took him, or whether by the -stinking breath of that treacherous villain old Ill-pause, for -so I am most apt to think--sunk down in the place where he stood, -nor could he be brought to life again.[40] Thus these two brave -men died; brave men I call them, for they were the beauty and -glory of Mansoul, so long as they lived therein; nor did there now -remain any more a noble spirit in Mansoul, they all fell down, and -yielded obedience to Diabolus, and became his slaves and vassals, -as you shall hear.[41] - -Now these being dead, what do the rest of the towns-folk, but as -men that had found a fool's paradise, they presently, as afore was -hinted, fall to prove the truth of the giant's words; and first they -did as Ill-pause had taught them, they looked, they considered, -they were taken with the forbidden fruit, they took thereof, and did -eat; and having eaten, they became immediately drunken therewith; -so they opened the gate, both Ear-gate and Eye-gate, and let in -Diabolus with all his bands, quite forgetting their good Shaddai, -his law, and the judgment that he had annexed with solemn threatening -to the breach thereof.[42] - -[CHAPTER II.] - -[CONTENTS:--Diabolus takes possession of the castle--The Lord -Mayor, Mr. Understanding, is deposed, and a wall built before his -house, to darken it--Mr. Conscience, the Recorder, is put out of -office, and becomes very obnoxious both to Diabolus and to the -inhabitants--My Lord Will-be-will, heartily espousing the cause -of Diabolus, is made the principal governor of the town--The image -of Shaddai defaced, and that of Diabolus set up in its stead--Mr. -Lustings is made Lord Mayor, and Mr. Forget-good, Recorder--New -alderman appointed--Three forts built to defend the town against -Shaddai.] - -Diabolus having now obtained entrance in at the gates of the town, -marches up to the middle thereof, to make his conquest as sure as -he could, and finding by this time the affections of the people -warmly inclining to him, he, as thinking it was best striking while -the iron is hot, made this further deceivable speech unto them, -saying, Alas, my poor Mansoul! I have done thee indeed this -service, as to promote thee to honour, and to greaten thy liberty, -but alas! alas! poor Mansoul, thou wantest now one to defend thee, -for assure thyself that when Shaddai shall hear what is done, he -will come; for sorry will he be that thou hast broken his bonds, -and cast his cords away from thee. What wilt thou do--wilt thou -after enlargement suffer thy privileges to be invaded and taken -away? or what wilt resolve with thyself? Then they all with one -consent said to this bramble, Do thou reign over us. So he accepted -the motion, and became the king of the town of Mansoul. This being -done, the next thing was to give him possession of the castle, and -so of the whole strength of the town. Wherefore into the castle -he goes--it was that which Shaddai built in Mansoul for his own -delight and pleasure--this now was become a den and hold for the -giant Diabolus.[43] - -Now having got possession of this stately palace or castle, what -doth he but make it a garrison for himself, and strengthens and -fortifies it with all sorts of provision against the King Shaddai, -or those that should endeavour the regaining of it to him and his -obedience again. - -This done, but not thinking himself yet secure enough, in the next -place, he bethinks himself of new-modelling the town; and so he -does, setting up one, and putting down another at pleasure.[44] -Wherefore my Lord Mayor, whose name was my Lord Understanding, and -Mr. Recorder, whose name was Mr. Conscience, those he puts out of -place and power. - -As for my Lord Mayor, though he was an understanding man, and -one too that had complied with the rest of the town of Mansoul in -admitting of the giant into the town, yet Diabolus thought not fit -to let him abide in his former lustre and glory, because he was a -seeing man. Wherefore he darkened it not only by taking from him -his office and power, but by building of a high and strong tower, -just between the sun's reflections, and the windows of my Lord's -palace (2 Cor 10:4,5); by which means his house and all, and the -whole of his habitation, was made as dark as darkness itself. And -thus being alienated from the light, he became as one that was born -blind (Eph 4:18,19). To this his house my Lord was confined as to -a prison; nor might he be upon his parole go farther than within -his own bounds. And now had he had a heart to do for Mansoul, -what could he do for it or wherein could he be profitable to her? -So then, so long as Mansoul was under the power and government of -Diabolus--and so long it was under him as it was obedient to him; -which was even until by a war it was rescued out of his hands--so -long my Lord Mayor was rather an impediment in, than advantage to, -the famous town of Mansoul. - -As for Mr. Recorder, before the town was taken he was a man -well read in the laws of his King, and also a man of courage and -faithfulness, to speak truth at every occasion; and he had a tongue -as bravely hung as he had an head filled with judgment. Now this -man, Diabolus could by no means abide, because, though he gave -his consent to his coming into the town, yet he could not, by all -wiles, trials, stratagems, and devices that he could use, make him -wholly his own. True, he was much degenerated from his former King, -and also much pleased with many of the giant's laws and service; -but all this would not do, forasmuch as he was not wholly his. He -would now and then think upon Shaddai, and have dread of his law -upon him, and then he would speak with a voice as great against -Diabolus as when a lion roareth;[45] yea, and would also at certain -times when his fits were upon him--for you must know that sometimes -he had terrible fits--[he would] make the whole town of Mansoul -shake with his voice: and, therefore, the now king of Mansoul -could not abide him.[46] - -Diabolus therefore feared the Recorder more than any that was left -alive in the town of Mansoul, because, as I said, his words did -shake the whole town; they were like the rattling thunder, and also -like thunder-claps. Since therefore the giant could not make him -wholly his own, what doth he do but studies all that he could to -debauch the old gentleman; and by debauchery to stupefy his mind, -and more harden his heart in ways of vanity. And as he attempted, -so he accomplished his design; he debauched the man, and by little -and little so drew him into sin and wickedness, that at last he -was not only debauched as at first, and so by consequence defiled, -but was almost, at last, I say, past all conscience of sin. And -this was the furthest Diabolus could go. Wherefore he bethinks him -of another project; and that was to persuade the men of the town -that Mr. Recorder was mad, and so not to be regarded: and for -this he urged his fits, and said, If he be himself, why doth he -not do thus always? but, quoth he, as all mad folks have their -fits, and in them their raving language, so hath this old and -doating gentleman. - -Thus, by one means or another, he quickly got Mansoul to slight, -neglect, and despise whatever Mr. Recorder could say.[47] For -besides what already you have heard, Diabolus had a way to make -the old gentleman, when he was merry, unsay and deny what he in -his fits had affirmed; and, indeed, this was the next way to make -himself ridiculous, and to cause that no man should regard him. -Also, now he never spake freely for King Shaddai, but always by -force and constraint; besides, he would at one time be hot against -that at which at another he would hold his peace, so uneven was he -now in his doings. Sometimes he would be as if fast asleep, and -again sometimes as dead, even then when the whole town of Mansoul -was in her career after vanity, and in her dance after the giant's -pipe. - -Wherefore, sometimes, when Mansoul did use to be frightened with -the thundering voice of the Recorder that was, and when they did -tell Diabolus of it, he would answer that what the old gentleman -said was neither of love to him nor pity to them, but of a foolish -fondness that he had to be prating; and so would hush, still, and -put all to quiet again. And that he might leave no argument unurged -that might tend to make them secure, he said, and said it often, -O Mansoul! consider that notwithstanding the old gentleman's rage, -and the rattle of his high and thundering words, you hear nothing -of Shaddai himself, when, liar and deceiver that he was, every -outcry of Mr. Recorder against the sin of Mansoul was the voice -of God in him to them. But he goes on and says, You see that he -values not the loss, nor rebellion of the town of Mansoul, nor -will he trouble himself with calling of his town to a reckoning -for their giving of themselves to me. He knows that though ye were -his, now you are lawfully mine; so, leaving us one to another, he -now hath shaken his hands of us.[48] - -Moreover, O Mansoul! quoth he, consider how I have served you, -even to the uttermost of my power; and that with the best that I -have, could get, or procure for you in all the world: besides, I -dare say, that the laws and customs that you now are under, and -by which you do homage to me, do yield you more solace and content -than did the paradise that at first you possessed. Your liberty -also, as yourselves do very well know, has been greatly widened -and enlarged by me; whereas I found you a pent-up people. I have -not laid any restraint upon you; you have no law, statute, or -judgment of mine to frighten you; I call none of you to account -for your doings, except the madman (you know who I mean). I have -granted you to live, each man, like a prince, in his own, even with -as little control from me as I myself have from you. - -And thus would Diabolus hush up, and quiet the town of Mansoul, -when the Recorder, that was, did at times molest them; yea, and -with such cursed orations as these would set the whole town in a -rage and fury against the old gentleman; yea, the rascal crew at -some times would be for destroying of him. They have often wished, -in my hearing, that he had lived a thousand miles off from them: -his company, his words, yea, the sight of him, and especially -when they remembered how in old times he did use to threaten and -condemn them,--for all he was now so debauched--did terrify and -afflict them sore.[49] - -But all wishes were vain; for I do not know how, unless by the -power of Shaddai, and his wisdom, he was preserved in being amongst -them. Besides, his house was as strong as a castle, and stood hard -to a stronghold of the town. Moreover, if at any time any of the -crew or rabble attempted to make him away, he could pull up the -sluices, and let in such floods, as would drown all round about -him. - -But to leave Mr. Recorder, and to come to my Lord Will-be-will, -another of the gentry of the famous town of Mansoul. This Will-be-will -was as high-born as any man in Mansoul, and was as much, if not -more, a freeholder than many of them were: besides, if I remember -my tale aright, he had some privileges peculiar to himself in the -famous town of Mansoul. Now, together with these, he was a man -of great strength, resolution, and courage; nor in his occasion -could any turn him away. But I say, whether he was proud of his -estate, privileges, strength, or what--but sure it was through -pride of something--he scorns now to be a slave in Mansoul; and -therefore resolves to bear office under Diabolus, that he might, -such an one as he was, be a petty ruler and governor in Mansoul.[50] -And, headstrong man that he was, thus he began betimes; for this -man, when Diabolus did make his oration at Ear-gate, was one of -the first that was for consenting to his words, and for accepting -of his counsel at wholesome, and that was for the opening of the -gate, and for letting him into the town: wherefore Diabolus had -a kindness for him and therefore he designed for him a place; and -perceiving the valour and stoutness of the man, he coveted to have -him for one of his great ones, to act and to do in matters of the -highest concern.[51] - -So he sent for him, and talked with him of that secret matter that -lay in his breast, but there needed not much persuasion in the -case; for as at first he was willing that Diabolus should be let -into the town, so now he was as willing to serve him there. When -the tyrant therefore perceived the willingness of my Lord to serve -him, and that his mind stood bending that way, he forthwith made -him the captain of the castle, governor of the wall, and keeper -of the gates of Mansoul; yea, there was a clause in his commission -that nothing without him should be done in all the town of Mansoul. -So that now, next to Diabolus himself, who but my Lord Will-be-will -in all the town of Mansoul; nor could anything now be done, but -at his will and pleasure, throughout the town of Mansoul. He had -also one Mr. Mind[52] for his clerk, a man to speak on, every way -like his master; for he and his Lord were in principle one, and -in practice not far asunder (Rom 8:7). And now was Mansoul brought -under to purpose, and made to fulfil the lusts of the will and of -the mind. - -But it will not out of my thoughts, what a desperate one this -Will-be-will was, when power was put into his hand. First, he flatly -denied that he owed any suit or service to his former prince and -liege Lord. This done, in the next place he took an oath, and swore -fidelity to his great master Diabolus, and then, being stated and -settled in his places, offices, advancements, and preferments, oh! -you cannot think, unless you had seen it, the strange work that -this workman made in the town of Mansoul! - -First, he maligned Mr. Recorder to death; he would neither endure -to see him, nor to hear the words of his mouth; he would shut his -eyes when he saw him, and stop his ears when he heard him speak: -also, he could not endure that so much as a fragment of the law -of Shaddai should be anywhere seen in the town. For example, his -clerk, Mr. Mind, had some old, rent, and torn parchments of the -law of good Shaddai in his house,[53] but when Will-be-will saw -them, he cast them behind his back (Neh 9:26). True, Mr. Recorder -had some of the laws in his study, but my Lord could by no means -come at them: he also thought, and said, that the windows of my -old Lord Mayor's house were always too light for the profit of the -town of Mansoul. The light of a candle he could not endure. Now, -nothing at all pleased Will-be-will but what pleased Diabolus his -Lord. - -There was none like him to trumpet about the streets the brave -nature, the wise conduct, and great glory of the King Diabolus. He -would range and rove throughout all the streets of Mansoul to cry -up his illustrious Lord, and would make himself even as an abject, -among the base and rascal crew, to cry up his valiant prince. -And I say, when and wheresoever he found these vassals, he would -even make himself as one of them. In all ill courses he would act -without bidding, and do mischief without commandment. - -The Lord Will-be-will also had a deputy under him, and his name -was Mr. Affection; one that was also greatly debauched in his -principles, and answerable thereto in his life (Rom 1:25). He was -wholly given to the flesh, and therefore they called him Vile-affection. -Now there was he, and one Carnal-lust, the daughter of Mr. Mind -(like to like, quoth the devil to the collier) that fell in love, -and made a match, and were married; and, as I take it, they had -several children, as Impudent, Blackmouth, and Hate-reproof; these -three were black boys. And besides these they had three daughters, -as Scorn-truth, and Slightgod, and the name of the youngest was -Revenge; these were all married in the town and also begot and -yielded many bad brats, too many to be here inserted.[54] But to -pass by this. - -When the giant had thus engarrisoned himself in the town of Mansoul, -and had put down and set up whom he thought good; he betakes -himself to defacing. Now there was in the market-place in Mansoul, -and also upon the gates of the castle, an image of the blessed King -Shaddai; this image was so exactly engraven, and it was engraven -in gold, that it did the most resemble Shaddai himself of anything -that then was extant in the world. This he basely commanded to be -defaced, and it was as basely done by the hand of Mr. No-truth. -Now you must know, that as Diabolus had commanded, and that by the -hand of Mr. No-truth, the image of Shaddai was defaced. He likewise -gave order that the same Mr. No-truth should set up in its stead -the horrid and formidable image of Diabolus; to the great contempt -of the former King, and debasing of his town of Mansoul. - -Moreover, Diabolus made havoc of all remains of the laws and -statutes of Shaddai that could be found in the town of Mansoul; to -wit, such as contained either the doctrines of morals, with all -civil and natural documents. Also relative severities he sought -to extinguish.[55] To be short, there was nothing of the remains -of good in Mansoul which he and Will-be-will sought not to destroy; -for their design was to turn Mansoul into a brute, and to make it -like to the sensual sow, by the hand of Mr. No-truth.[56] - -When he had destroyed what law and good orders he could, then, -further to effect his design--namely, to alienate Mansoul from -Shaddai, her king--he commands, and they set up his own vain edicts, -statutes, and commandments, in all places of resort or concourse -in Mansoul; to wit, such as gave liberty to the lusts of the flesh, -the lusts of the eyes, and the pride of life, which are not of -Shaddai, but of the world (1 John 2:16). He encouraged, countenanced, -and promoted lasciviousness, and all ungodliness there. Yea, much -more did Diabolus to encourage wickedness in the town of Mansoul; -he promised them peace, content, joy, and bliss in doing his -commands, and that they should never be called to an account for -their not doing the contrary. And let this serve to give a taste -to them that love to hear tell of what is done beyond their -knowledge, afar off in other countries.[57] - -Now Mansoul being wholly at his beck, and brought wholly to his -bow, nothing was heard or seen therein but that which tended to -set up him. - -But now, he having disabled the Lord Mayor and Mr. Recorder from -bearing of office in Mansoul, and seeing that the town, before -he came to it, was the most ancient of corporations in the world; -and fearing, if he did not maintain greatness, that they at any -time should object that he had done them an injury, therefore, I -say, that they might see that he did not intend to lessen their -grandeur, or to take from them any of their advantageous things, -he did choose for them a Lord Mayor and a Recorder himself; and -such as contented them at the heart, and such also as pleased him -wondrous well. - -The name of the Mayor that was of Diabolus' making was the Lord -Lustings; a man that had neither eyes nor ears; all that he did, -whether as a man or as an officer, he did it naturally, as doth the -beast.[58] And that which made him yet the more ignoble, though -not to Mansoul, yet to them that beheld and were grieved for its -ruins, was, that he never could savour good, but evil. - -The Recorder was one whose name was Forget-good; and a very sorry -fellow he was. He could remember nothing but mischief, and to -do it with delight. He was naturally prone to do things that were -hurtful; even hurtful to the town of Mansoul, and to all the -dwellers there. These two, therefore, by their power and practice, -example and smiles upon evil, did much more grammar,[59] and settle -the common people in hurtful ways. For who doth not perceive, but -when those that sit aloft are vile, and corrupt themselves, they -corrupt the whole region and country where they are?[60] - -Besides these, Diabolus made several burgesses and aldermen in -Mansoul; such as out of whom the town, when it needed, might choose -them officers, governors, and magistrates. And these are the names -of the chief of them, Mr. Incredulity, Mr. Haughty, Mr. Swearing, -Mr. Whoring, Mr. Hard-heart, Mr. Pitiless, Mr. Fury, Mr. No-truth, -Mr. Stand-to-lies, Mr. False-peace, Mr. Drunkenness, Mr. Cheating, -Mr. Atheism--thirteen in all. Mr. Incredulity is the eldest, and -Mr. Atheism the youngest, of the company.[61] - -There was also an election of common councilmen, and others; as -bailiffs, sergeants, constables, and others; but all of them like -to those afore-named, being either fathers, brothers, cousins, or -nephews to them; whose names, for brevity's sake, I omit to mention. - -When the giant had thus far proceeded in his work, in the next -place he betook him to build some strongholds in the town. And he -built three that seemed to be impregnable. The first he called the -Hold of Defiance, because it was made to command the whole town, -and to keep it from the knowledge of its ancient King. The second -he called Midnight-hold, because it was built on purpose to keep -Mansoul from the true knowledge of itself. The third was called -Sweet-sin-hold, because by that he fortified Mansoul against all -desires of good. The first of these holds stood close by Eye-gate, -that as much might be light might be darkened there. The second was -built hard by the old castle, to the end that that might be made -more blind, if possible. And the third stood in the market-place.[62] - -He that Diabolus made governor over the first of these, was one -Spite-god, a most blasphemous wretch. He came with the whole rabble -of them that came against Mansoul at first, and was himself one -of themselves. He that was made the governor of Midnight-hold, was -one Love-no-light, he was also of them that came first against -the town. And he that was made the governor of the hold called -Sweet-sin-hold, was one whose name was Love-flesh; he was also -a very lewd fellow, but not of that country where the other are -bound.[63] This fellow could find more sweetness when he stood -sucking of a lust, than he did in all the paradise of God. - -And now Diabolus thought himself safe; he had taken Mansoul; he -had engarrisoned himself therein; he had put down the old officers, -and had set up new ones; he had defaced the image of Shaddai, and -had set up his own; he had spoiled the old law-books, and had -promoted his own vain lies; he had made him new magistrates, and -set up new aldermen; he had built him new holds, and had manned -them for himself.[64] And all this he did to make himself secure, -in case the good Shaddai, or his Son, should come to make an -incursion upon him. - -[CHAPTER III.] - -[CONTENTS:--Information of the revolution carried to the court -of King Shaddai--His great resentment of the rebellion--His -gracious intention of restoring Mansoul--Some intimations of this -published--Care of Diabolus to suppress them--His artifices to -secure the town, and prevent its return to Shaddai.] - -Now you may well think, that long before this time word, by some -or other, could not but be carried to the good King Shaddai, how -his Mansoul in the continent of Universe was lost; and that the -runagate giant Diabolus, once one of his Majesty's servants, had, -in rebellion against the King, made sure thereof for himself; yea, -tidings were carried and brought to the King thereof, and that to -a very circumstance.[65] - -At first, how Diabolus came upon Mansoul--they being a simple -people, and innocent, with craft, subtlety, lies, and guile. Item, -That he had treacherously slain the right noble and valiant captain, -their Captain Resistance, as he stood upon the gate, with the rest of -the townsmen. Item, How my brave Lord Innocent fell down dead--with -grief, some say, or with being poisoned with the stinking breath -of one Ill-pause, as say others--at the hearing of his just Lord -and rightful prince Shaddai so abused by the mouth of so filthy -a Diabolian as that varlet Ill-pause was. The messenger further -told, that after this Ill-pause had made a short oration to -the townsmen, in behalf of Diabolus, his master, the simple town -believing that what was said was true, with one consent did open -Ear-gate, the chief gate of the corporation, and did let him, with -his crew into a possession of the famous town of Mansoul. He further -showed how Diabolus had served the Lord Mayor and Mr. Recorder, -to wit, that he had put them from all place of power and trust. -Item, He showed also that my Lord Will-be-will was turned a very -rebel and renegade, and that so was one Mr. Mind, his clerk; and -that they two did range and revel it all the town over, and teach -the wicked ones their ways. He said, moreover, that this Will-be-will -was put into great trust; and, particularly, that Diabolus had -put into Will-be-will's hand all the strong places in Mansoul; and -that Mr. Affection was made my Lord Will-be-will's deputy in his -most rebellious affairs. Yea, said the messenger, this monster, -Lord Will-be-will, has openly disavowed his King Shaddai, and hath -horribly given his faith and plighted his troth to Diabolus.[66] - -'Also,' said the messenger, 'besides all this, the new king, or -rather rebellious tyrant, over the once famous, but now perishing, -town of Mansoul, has set up a Lord Mayor and a Recorder of his -own. For Mayor, he has set up one Mr. Lustings, and for Recorder, -Mr. Forget-good; two of the vilest of all the town of Mansoul.' -This faithful messenger also proceeded, and told what a sort of -new burgesses Diabolus had made, also that he had builed several -strong forts, towers, and strongholds in Mansoul. He told too, -the which I had almost forgot, how Diabolus had put the town of -Mansoul into arms, the better to capacitate them on his behalf -to make resistance against Shaddai their king, should he come to -reduce them to their former obedience. - -Now this tidings-teller did not deliver his relation of things in -private, but in open court, the King and his Son, high lords, chief -captains, and nobles, being all there present to hear. But by that -they had heard the whole of the story, it would have amazed one to -have seen, had he been there to behold it, what sorrow and grief, -and compunction of spirit, there was among all sorts, to think that -famous Mansoul was now taken; only the King, and his Son foresaw -all this long before, yea, and sufficiently provided for the relief -of Mansoul, though they told not everybody thereof. Yet, because -they also would have a share in condoling of the misery of Mansoul, -therefore they also did, and that at a rate of the highest degree, -bewail the losing of Mansoul. The King said plainly, 'That it -grieved him at his heart,' and you may be sure that his Son was -not a whit behind him (Gen 6:5,6). Thus gave they conviction to -all about them, that they had love and compassion for the famous -town of Mansoul. Well, when the King and his Son were retired into -the privy-chamber, there they again consulted about what they had -designed before, to wit, that as Mansoul should in time be suffered -to be lost, so as certainly it should be recovered again; recovered -I say, in such a way as that both the King and his Son would get -themselves eternal fame and glory thereby. Wherefore after this -consult, the Son of Shaddai, a sweet and comely person, and one -that had always great affection for those that were in affliction, -but one that had mortal enmity in his heart against Diabolus, -because he was designed for it, and because he sought his crown -and dignity. This Son of Shaddai, I say, having stricken hands[67] -with his Father, and promised that he would be his servant to -recover his Mansoul again, stood by his resolution, nor would he -repent of the same(Isa 49:5; 1 Tim 1:15; Heb 13:14). The purport -of which agreement was this: to wit, That at a certain time prefixed -by both, the King's Son should take a journey into the country of -Universe; and there, in a way of justice and equity, by making of -amends for the follies of Mansoul, he should lay a foundation of -her perfect deliverance from Diabolus, and from his tyranny.[68] - -Moreover, Emmanuel resolved to make, at a time convenient, a war -upon the giant Diabolus, even while he was possessed of the town -of Mansoul; and that he would fairly, by strength of hand, drive -him out of his hold, his nest, and take it to himself, to be his -habitation. - -This now being resolved upon, order was given to the Lord Chief -Secretary, to draw up a fair record of what was determined, and to -cause that it should be published in all the corners of the kingdom -of Universe. A short breviate[69] of the contents thereof you may, -if you please, take here as follows: - -'Let all men know who are concerned, That the Son of Shaddai, the -great King, is engaged, by covenant to his Father, to bring his -Mansoul to him again; yea, and to put Mansoul too, through the -power of his matchless love, into a far better, and more happy -condition than it was in before it was taken by Diabolus.'[70] - -These papers, therefore, were published in several places, to the -no little molestation of the tyrant Diabolus, for now, thought -he, I shall be molested, and my habitation will be taken from me. - -But when this matter, I mean this purpose of the King and his Son, -did at first take air at court, who can tell how the high lords, -chief captains, and noble princes, that were there, were taken -with the business. First, they whispered it one to another, and -after that it began to ring out throughout the King's palace; all -wondering at the glorious design that between the King and his Son -was on foot for the miserable town of Mansoul. Yea, the courtiers -could scarce do anything, either for the King or kingdom, but they -would mix with the doing thereof a noise of the love of the King -and his Son, that they had for the town of Mansoul. - -Nor could these lords, high captains, and princes be content -to keep this news at court, yea, before the records thereof were -perfected, themselves came down and told it in Universe. At last -it came to the ears, as I said, of Diabolus, to his no little -discontent. For you must think it would perplex him to hear of such -a design against him; well, but after a few casts in his mind, he -concluded upon these four things. - -First. That this news, this good tidings, if possible, should be -kept from the ears of the town of Mansoul.[71] For, said he, if -they shall once come to the knowledge that Shaddai, their former -King, and Emmanuel, his Son, are contriving of good for the town -of Mansoul; what can be expected by me, but that Mansoul will -make a revolt from under my hand and government, and return again -to him. - -Now, to accomplish this his design, he renews his flattery with my -Lord Will-be-will, and also gives him strict charge and command, -that he should keep watch by day and by night at all the gates of -the town, especially Ear-gate and Eye-gate. For I hear of a design, -quoth he, a design to make us all traitors, and that Mansoul must -be reduced to its first bondage again. I hope they are but flying -stories, quoth he; however, let no such news by any means be let -into Mansoul, lest the people be dejected thereat; I think, my Lord, -it can be no welcome news to you, I am sure it is none to me. And -I think that at this time it should be all our wisdom and care -to nip the head of all such rumours as shall tend to trouble our -people. Wherefore, I desire, my Lord, that you will in this matter -do as I say, let there be strong guards daily kept at every gate -of the town. Stop also and examine from whence such come, that -you perceive do from far come hither to trade; nor let them by any -means be admitted into Mansoul, unless you shall plainly perceive -that they are favourers of our excellent government. I command, -moreover, said Diabolus, that there be spies continually walking -up and down the town of Mansoul, and let them have power to suppress, -and destroy, any that they shall perceive to be plotting against -us, or that shall prate of what by Shaddai and Emmanuel is intended. - -This, therefore, was accordingly done; my Lord Will-be-will hearkened -to his Lord and master, went willingly after the commandment, and, -with all the diligence he could, kept any that would from going -out abroad, or that sought to bring this tidings to Mansoul, from -coming into the town. - -Secondly. This done, in the next place, Diabolus, that he might -make Mansoul as sure as he could, frames and imposes a new oath and -horrible covenant upon the townsfolk: to wit, 'That they should -never desert him, nor his government, nor yet betray him, nor -seek to alter his laws; but that they should own, confess, stand -by, and acknowledge him for their rightful king, in defiance to -any that do, or hereafter shall, by any pretence, law, or title -whatever, lay claim to the town of Mansoul.' Thinking belike that -Shaddai had not power to absolve them from this covenant with -death, and agreement with hell (Isa 28:15). Nor did the silly -Mansoul stick or boggle at all at this most monstrous engagement, -but, as if it had been a sprat in the mouth of a whale, they -swallowed it without any chewing. Were they troubled at it? Nay, -they rather bragged and boasted of their so brave fidelity to the -tyrant, their pretended King, swearing that they would never be -changelings, nor forsake their old Lord for a new.[72] - -Thus did Diabolus tie poor Mansoul fast; but jealousy, that never -thinks itself strong enough, put him, in the next place, upon -another exploit, which was yet more, if possible, to debauch this -town of Mansoul. Wherefore he caused, by the hand of one Mr. Filth, -an odious, nasty, lascivious piece of beastliness to be drawn up -in writing,[73] and to be set upon the castle gates; whereby he -granted and gave license to all his true and trusty sons in Mansoul, -to do whatsoever their lustful appetites prompted them to do, and -that no man was to let, hinder, or control them, upon pain of -incurring the displeasure of their prince. - -Now this he did for these reasons: - -1. That the town of Mansoul might be yet made weaker and weaker, -and so more unable, should tiding come that their redemption was -designed, to believe, hope, or consent to the truth thereof. For -reason says, the bigger the sinner, the less grounds of hopes of -mercy.[74] - -2. The second reason was, If perhaps, Emmanuel, the Son of Shaddai -their king, by seeing the horrible and profane doings of the -town of Mansoul, might repent, though entered into a covenant of -redeeming them, of pursuing that covenant of their redemption; -for he knew that Shaddai was holy, and that his Son Emmanuel was -holy; yea, he knew it by woeful experience; for, for his iniquity -and sin was Diabolus cast from the highest orbs. Wherefore what -more rational than for him to conclude, that thus for sin it might -fare with Mansoul. But fearing also lest this knot should break, -he bethinks himself of another, to wit: - -3. To endeavour to possess all hearts in the town of Mansoul that -Shaddai was raising of an army, to come to overthrow and utterly -to destroy this town of Mansoul, and this he did to forestal any -tidings that might come to their ears of their deliverance; for, -thought he, if I first bruit[75] this, the tidings that shall -come after, will all be swallowed up of this; for what else will -Mansoul say, when they shall hear that they must be delivered, -but that the true meaning is, Shaddai intends to destroy them; -wherefore, he summons the whole town into the market-place, -and there, with deceitful tongue, thus he addresses himself unto -them:-- - -'Gentlemen, and my very good friends, You are all, as you know, my -legal subjects, and men of the famous town of Mansoul; you know -how, from the first day that I have been with you until now, I have -behaved myself among you, and what liberty, and great privileges -you have enjoyed under my government, I hope to your honour, and -mine, and also to your content and delight. Now, my famous Mansoul, -a noise of trouble there is abroad, of trouble to the town of -Mansoul, sorry I am thereof for your sakes. For I received but -now by the post from my Lord Lucifer--and he useth to have good -intelligence--that your old King Shaddai is raising of an army to -come against you, to destroy you root and branch:[76] and this, -O Mansoul, is now the cause that at this time I have called you -together; namely, to advise what in this juncture is best to be -done; for my part, I am but one, and can with ease shift for myself, -did I list to seek my own ease, and to leave my Mansoul in all the -danger. But my heart is so firmly united to you, and so unwilling -am I to leave you, that I am willing to stand and fall with you, -to the utmost hazard that shall befall me.[77] What say you, O -my Mansoul? Will you now desert your old friend, or do you think -of standing by me?' Then as one man, with one mouth, they cried -out together, 'Let him die the death that will not.' - -Then said Diabolus again, 'It is in vain for us to hope for quarter, -for this King knows not how to show it: true, perhaps, he at his -first sitting down before us will talk of, and pretend to, mercy, -that thereby, with the more ease, and less trouble, he may again -make himself the master of Mansoul. Whatever therefore he shall say, -believe not one syllable or tittle of it, for all such language is -but to overcome us, and to make us, while we wallow in our blood, -the trophies of his merciless victory. My mind is, therefore, that -we resolve, to the last man, to resist him, and not to believe -him upon any terms; for in at that door will come our danger.[78] -But shall we be flattered out of our lives? I hope you know more -of the rudiments of politics than to suffer yourselves so pitifully -to be served. - -'But suppose he should, if he get us to yield, save some of our -lives, or the lives of some of them that are underlings in Mansoul, -what help will that be to you that are the chief of the town; -especially of you whom I have set up, and whose greatness has been -procured by you through your faithful sticking to me? And suppose -again, that he should give quarter to every one of you, be sure he -will bring you into that bondage under which you were captivated -before, or a worse; and then what good will your lives do you? -Shall you with him live in pleasure as you do now? No, no, you -must be bound by laws that will pinch you, and be made to do that -which at present is hateful to you; I am for you, if you are for -me, and it is better to die valiantly, than to live like pitiful -slaves.[79] But I say, the life of a slave will be counted a life -too good for Mansoul now; blood, blood, nothing but blood is in -every blast of Shaddai's trumpet against poor Mansoul now.[80] -Pray, be concerned, I hear he is coming up; and stand to your -arms, that now while you have any leisure, I may learn you some -feats of war. Armour for you I have, and by me it is; yea, and it -is sufficient for Mansoul from top to toe; nor can you be hurt by -what his force can do, if you shall keep it well girt and fastened -about you. Come therefore to my castle, and welcome, and harness -yourselves for the war. There is helmet, breastplate, sword, and -shield, and what not, that will make you fight like men. - -1. 'My helmet, otherwise called an head-piece, is hope of doing -well at last, what lives soever you live. This is that which they -had, who said, that they should have peace though they walked -in the wickedness of their heart, "to add drunkenness to thirst" -(Deut 29:19). A piece of approved armour this is, and whoever has -it and can hold it, so long no arrow, dart, sword, or shield can -hurt him; this therefore, keep on, and thou wilt keep off many a -blow, my Mansoul.[81] - -2. 'My breastplate is a breastplate of iron; I had it forged -in mine own country, and all my soldiers are armed therewith; in -plain language it is a hard heart, a heart as hard as iron, and -as much past feeling as a stone; the which if you get, and keep, -neither mercy shall win you, nor judgment fright you (Rev 9:9). -This, therefore, is a piece of armour most necessary for all to -put on that hate Shaddai, and that would fight against him under -my banner. - -3. 'My sword is a tongue that is set on fire of hell (Psa 57:4), -and that can bend itself to speak evil of Shaddai, his Son, his -ways, and people (Psa 64:3). Use this; it has been tried a thousand -times twice told; whoever hath it, keeps it, and makes that use -of it as I would have him, can never be conquered by mine enemy -(James 3:3-5). - -4. 'My, shield is unbelief, or calling into question the truth -of the Word, or all the sayings that speak of the judgment that -Shaddai has appointed for wicked men. Use this shield (Job 15:26). -Many attempts he has made upon it, and sometimes, it is true, it -has been bruised (Psa 76:3). But they that have writ of the wars -of Emmanuel against my servants, have testified that he could do -no mighty work there because of their unbelief (Mark 6:5,6). Now, -to handle this weapon of mine aright, it is not to believe things -because they are true, of what sort or by whomsoever asserted. If -he speak of judgment, care not for it; if he speak of mercy, care -not for it; if he promise, if he swear that he would do to Mansoul, -if it turn, no hurt but good, regard not what is said; question -the truth of all; for this is to wield the shield of unbelief -aright, and as my servants ought and do; and he that doth otherwise -loves me not, nor do I count him but an enemy to me.[82] - -5. 'Another part or piece,' said Diabolus, 'of mine excellent armour -is a dumb and prayerless spirit--a spirit that scorns to cry for -mercy; wherefore be you, my Mansoul, sure that you make use of -this.[83] What! cry for quarter, never do that if you would be -mine; I know you are stout men, and am sure that I have clad you -with that which is armour of proof; wherefore, to cry to Shaddai -for mercy, let that be far from you. Besides all this, I have a -maul, fire-brands, arrows and death, all good hand-weapons, and -such as will do execution.'[84] - -After he had thus furnished his men with armour and arms, he -addressed himself to them in such like words as these:--'Remember,' -quoth he, 'that I am your rightful king, and that you have taken -an oath, and entered into covenant to be true to me and my cause; -I say, remember this, and show yourselves stout and valiant men -of Mansoul. Remember also the kindness that I have always showed -to you, and that without your petitions: I have granted to you -external things, wherefore the privileges, grants, immunities, -profits and honours wherewith I endowed you, do call for at your -hands returns of loyalty, my lion-like men of Mansoul; and when -so fit a time to show it as when another shall seek to take my -dominion over you, into their own hands? One word more, and I -have done, Can we but stand, and overcome this one shock or brunt, -I doubt not but in little time all the world will be ours; and when -that day comes, my true hearts, I will make you kings, princes, -and captains, and what brave days shall we have then?'[85] - -Diabolus having thus armed, and forearmed his servants and vassals -in Mansoul, against their good and lawful King Shaddai; in the -next place, he doubleth his guards at the gates of the town, and he -takes himself to the castle, which was his stronghold. His vassals -also, to show their wills, and supposed, but ignoble, gallantry, -exercise themselves in their arms every day, and teach one another -feats of war; they also defied their enemies, and sang up the -praises of their tyrant; they threatened also what men they would -be, if ever things should rise so high as a war between Shaddai -and their king.[86] - -[CHAPTER IV.] - -[CONTENTS:--Shaddai sends an army of forty thousand to reduce -Mansoul, under the direction of four captains, Boanerges, Conviction, -Judgment, and Execution, who address the inhabitants with great -energy, but to little purpose--Diabolus, Incredulity, Ill-pause, -and others, interfere to prevent submission--Prejudice defends -Ear-gate with a guard of sixty deaf men.] - -Now all this time, the good King, the King Shaddai was preparing -to send an army to recover the town of Mansoul again, from under -the tyranny of their pretended king Diabolus. But he thought good, -at first, not to send them by the hand and conduct of brave Emmanuel -his Son, but under the hand of some of his servants, to see first, -by them, the temper of Mansoul; and whether by them they would be -won to the obedience of their King. The army consisted of above -forty thousand, all true men; for they came from the King's own -court, and were those of his own choosing. - -They came up to Mansoul under the conduct of four stout generals, -each man being a captain of ten thousand men, and these are their -names, and their signs. The name of the first was Boanerges; the -name of the second was Captain Conviction; the name of the third was -Captain Judgment; and the name of the fourth was Captain Execution. -These were the captains that Shaddai sent to regain Mansoul.[87] - -These four captains, as was said, the King thought fit, in the -first place, to send to Mansoul, to make an attempt upon it; for -indeed, generally in all his wars he did use to send these four -captains in the van, for they were very stout and rough-hewn men, -men that were fit to break the ice, and to make their way by dint -of sword, and their men were like themselves (Psa 60:4).[88] - -To each of these captains the King gave a banner that it might be -displayed, because of the goodness of his cause, and because of -the right that he had to Mansoul. - -First to Captain Boanerges, for he was the chief; to him, I say, -was given ten thousand men. His ensign was Mr. Thunder; he bare -the black colours, and his scutcheon was three burning thunderbolts -(Mark 3:17). The second captain was Captain Conviction; to him was -also given ten thousand men. His ensign's name was Mr. Sorrow; he -did bear the pale colours, and his scutcheon was the book of the -law wide open, from whence issued a flame of fire (Deut 33:2). The -third captain was Captain Judgment; to him was given ten thousand -men. His ensign's name was Mr. Terror; he bare the red colours, -and his scutcheon was a burning fiery furnace (Matt 13:40,41). -The fourth captain was Captain Execution; to him was given ten -thousand men. His ensign was Mr. Justice; he also bare the red -colours, and his scutcheon was a fruitless tree, with an axe lying -at the root thereof (Matt 3:10). - -These four captains, as I said, had every one of them under his -command ten thousand men; all of good fidelity to the King, and -stout at their military actions.[89] - -Well, the captains, and their forces, their men and under officers, -being had upon a day by Shaddai into the field, and there called all -over by their names, were then and there put into such harness[90] -as became their degree, and that service that now they were going -about for their King.[91] - -Now, when the King had mustered his forces--for it is he that -mustereth the host to the battle--he gave unto the captains their -several commissions, with charge and commandment, in the audience -of all the soldiers, that they should take heed faithfully and -courageously to do and execute the same. Their commissions were, -for the substance of them, the same in form; though as to name, -title, place, and degree of the captains, there might be some, but -very small variation. And here let me give you an account of the -matter and sum contained in their commission. - -A commission from the great Shaddai, King of Mansoul, to his trusty -and noble Captain Boanerges,[92] for his making war upon the town -of Mansoul. - -'O thou Boanerges, one of my stout and thundering captains, over -one ten thousand of my valiant and faithful servants; go thou in -my name, with this thy force, to the miserable town of Mansoul; -and when thou comest thither, offer them first conditions of peace -(Matt 10:11; Luke 10:5), and command them, that casting off the -yoke and tyranny of the wicked Diabolus, they return to me, their -rightful Prince and Lord; command them, also, that they cleanse -themselves from all that is his in the town of Mansoul, and look -to thyself that thou hast good satisfaction touching the truth of -their obedience. Thus when thou hast commanded them, if they in -truth submit thereto, then do thou, to the uttermost of thy power, -what in thee lies, to set up for me a garrison in the famous town -of Mansoul; nor do thou hurt the least native that moveth or -breatheth therein, if they will submit themselves to me, but treat -thou such as if they were thy friend or brother--for all such I -love, and they shall be dear unto me--and tell them that I will -take a time to come unto them, and to let them know that I am -merciful (1 Thess 2:7-10). - -'But if they shall--notwithstanding thy summons, and the production -of thy authority--resist, stand out against thee, and rebel, then -do I command thee to make use of all thy cunning, power, might, -and force, to bring them under by strength of hand. Farewell.' - -Thus you see the sum of their commissions, for, as I said before, -for the substance of them they were the same that the rest of the -noble captains had. - -Wherefore they having received each commander his authority, at -the hand of their King, the day being appointed, and the place of -their rendezvous prefixed, each commander appeared in such gallantry -as became his cause and calling. So, after a new entertainment from -Shaddai, with flying colours, they set forward to march towards -the famous town of Mansoul. Captain Boanerges led the van; Captain -Conviction and Captain Judgment made up the main body, and Captain -Execution brought up the rear (Eph 2:13,17). They then having -a great way to go, for the town of Mansoul was far off from the -court of Shaddai, they marched through the regions and countries -of many people, not hurting or abusing any, but blessing wherever -they came. They also lived upon the King's cost in all the way -they went.[93] - -Having travelled thus for many days,[94] at last they came within -sight of Mansoul; the which, when they saw, the captains could for -their hearts do no less than for a while bewail the condition of -the town, for they quickly saw how that it was prostrate to the -will of Diabolus, and to his ways and designs. Well, to be short, -the captains came up before the town, march up to Ear-gate, sit -down there, for that was the place of hearing. So, when they had -pitched their tents and entrenched themselves, they addressed -themselves to make their assault. - -Now the townsfolk at first, beholding so gallant a company, so -bravely accoutred, and so excellently disciplined, having on their -glittering armour, and displaying of their flying colours, could -not but come out of their houses and gaze. But the cunning fox, -Diabolus, fearing that the people, after this sight, should on -a sudden summons, open the gates to the captains, came down with -all haste from the castle, and made them retire into the body of the -town, who, when he had them there, made this lying and deceivable -speech unto them:-- - -'Gentlemen,' quoth he, 'although you are my trusty and well-beloved -friends, yet I cannot but a little chide you for your late uncircumspect -action, in going out to gaze on that great and mighty force that -but yesterday sat down before, and have now entrenched themselves, -in order to the maintaining of a siege against, the famous town -of Mansoul. Do you know who they are, whence they come, and what -is their purpose in setting down before the town of Mansoul? They -are they of whom I have told you long ago, that they would come -to destroy this town, and against whom I have been at the cost to -arm you with cap-a-pie[95] for your body, besides great fortifications -for your mind. Wherefore, then, did you not rather, even at the -first appearance of them, cry out, fire the beacons, and give the -whole town an alarm concerning them, that we might all have been -in a posture of defence, and been ready to have received them with -the highest acts of defiance, then had you showed yourselves men -to my liking; whereas, by what you have done, you have made me -half-afraid; I say half-afraid, that when they and we shall come -to push a pike, I shall find you want courage to stand it out any -longer. Wherefore have I commanded a watch, and that you should -double your guards at the gates? Wherefore have I endeavoured to -make you as hard as iron, and your hearts as a piece of the nether -millstone? Was it, think you, that you might show yourselves -women, and that you might go out like a company of innocents to -gaze on your mortal foes? Fie, fie, put yourselves into a posture -of defence, beat up the drum, gather together in warlike manner, -that our foes may know that, before they shall conquer this -corporation there are valiant men in the town of Mansoul. - -'I will leave off now to chide,[96] and will not further rebuke -you; but I charge you that henceforwards you let me see no more -such actions. Let not henceforward a man of you, without order -first obtained from me, so much as show his head over the wall of -the town of Mansoul. You have now heard me, do as I have commanded, -and you shall cause me that I dwell securely with you, and that -I take care as for myself, so for your safety and honour also. -Farewell.' - -Now were the townsmen strangely altered; they were as men stricken -with a panic fear; they ran to and fro through the streets of the -town of Mansoul, crying out, 'Help, help! the men that turn the -world upside down are come hither also;' nor could any of them be -quiet after, but still, as men bereft of wit, they cried out, 'The -destroyers of our peace and people are come.' This went down with -Diabolus. 'Aye!' quoth he to himself, 'this I like well, now it -is as I would have it; now you show your obedience to your prince, -hold you but here, and then let them take the town if they can.' - -Well, before the King's forces had sat before Mansoul three days, -Captain Boanerges commanded his trumpeter to go down to Ear-gate, -and there, in the name of the great Shaddai, to summon Mansoul to -give audience to the message that he, in his Master's name, was -to them commanded to deliver. So the trumpeter, whose name was -Take-heed-what-you-hear, went up, as he was commanded, to Ear-gate, -and there sounded his trumpet for a hearing; but there was none -that appeared that gave answer or regard; for so had Diabolus -commanded. So the trumpeter returned to his captain, and told him -what he had done, and also how he had sped. Whereat the captain -was grieved, but bid the trumpeter go to his tent. - -Again Captain Boanerges sendeth his trumpeter to Ear-gate, to -sound, as before, for a hearing. But they again kept close, came -not out, nor would they give him an answer, so observant were they -of the command of Diabolus their king.[97] - -Then the captains, and other field-officers, called a council of -war,[98] to consider what further was to be done for the gaining -of the town of Mansoul, and, after some close and thorough debate -upon the contents of their commissions, they concluded yet to give -to the town, by the hand of the fore-named trumpeter, another -summons to hear; but if that shall be refused, said they, and that -the town shall stand it out still, then they determined, and bid -the trumpeter tell them so, that they would endeavour, by what -means they could, to compel them by force to the obedience of -their King (Luke 14:23). - -So Captain Boanerges commanded his trumpeter to go up to Ear-gate -again, and, in the name of the great King Shaddai, to give it a -very loud summons, to come down without delay to Ear-gate, there to -give audience to the King's most noble captains. So the trumpeter -went and did as he was commanded. He went up to Ear-gate and sounded -his trumpet, and gave a third summons to Mansoul; he said, moreover, -that if this they should still refuse to do, the captains of his -Prince would with might come down upon them, and endeavour to -reduce them to their obedience by force (Isa 58:1). - -Then stood up my Lord Will-be-will, who was the governor of the -town; this Will-be-will was that apostate of whom mention was made -before, and the keeper of the gates of Mansoul. He, therefore, -with big and ruffling words, demanded of the trumpeter who he was, -whence he came, and what was the cause of his making so hideous -a noise at the gate, and speaking such insufferable words against -the town of Mansoul? - -The trumpeter answered, 'I am servant to the most noble captain, -Captain Boanerges, general of the forces of the great King Shaddai, -against whom both thyself, with the whole town of Mansoul, have -rebelled, and lift up the heel; and my master, the captain, hath -a special message to this town, and to thee as a member thereof; -the which, if you of Mansoul shall peaceably hear, so;[99] and if -not, you must take what follows.' - -Then said the Lord Will-be-will, 'I will carry thy words to my -Lord, and will know what he will say.'[100] But the trumpeter soon -replied, saying. 'Our message is not to the giant Diabolus, but -to the miserable town of Mansoul. Nor shall we at all regard what -answer by him is made, nor yet by any for him. We are sent to this -town to recover it from under his cruel tyranny, and to persuade -it to submit, as in former times it did, to the most excellent -King Shaddai.' - -Then said the Lord Will-be-will, 'I will do your errand to the -town.' The trumpeter then replied, 'Sir, do not deceive us, lest in -so doing, you deceive yourselves much more.' He added, moreover, -'For we are resolved, if in peaceable manner you do not submit -yourselves, then to make a war upon you, and to bring you under by -force. And of the truth of what I now say, this shall be a sign -unto you: you shall see the black flag, with its hot-burning -thunder-bolts, set upon the mount to-morrow, as a token of defiance -against your prince, and of our resolutions to reduce you to your -Lord and rightful King.' - -So the said Lord Will-be-will returned from off the wall, and the -trumpeter came into the camp. When the trumpeter was come into the -camp, the captains and officers of the mighty King Shaddai came -together to know if he had obtained a hearing, and what was the -effect of his errand. So the trumpeter told, saying, 'When I had -sounded my trumpet,[101] and had called aloud to the town for a -hearing, my Lord Will-be-will, the governor of the town, and he -that hath charge of the gates, came up, when he heard me sound, -and looking over the wall, he asked me what I was, whence I came, -and what was the cause of my making this noise? So I told him my -errand, and by whose authority I brought it. Then, said he, I will -tell it to the governor and to Mansoul; and then I returned to my -Lords.' - -Then said the brave Boanerges, 'Let us yet for a while lie still -in our trenches, and see what these rebels will do.' Now when -the time drew nigh that audience by Mansoul must be given to the -brave Boanerges and his companions, it was commanded that all the -men of war, throughout the whole camp of Shaddai, should as one -man stand to their arms, and make themselves ready, if the town -of Mansoul shall hear, to receive it forthwith to mercy, but if -not, to force a subjection. So the day being come, the trumpeters -sounded, and that throughout the whole camp, that the men of war -might be in a readiness for that which then should be the work of -the day. But when they that were in the town of Mansoul heard the -sound of the trumpets throughout the camp of Shaddai, and thinking -no other but that it must be in order to storming the corporation, -they at first were put to great consternation of spirit; but after -they were a little settled again, they also made what preparation -they could for a war, if they did storm, else to secure themselves. - -Well, when the utmost time was come, Boanerges was resolved to -hear their answer; wherefore he sent out his trumpeter again, to -summons Mansoul to a hearing of the message that they had brought -from Shaddai. So he went and sounded, and the townsmen came up, -but made Ear-gate as sure as they could (Zech 7:11). Now when they -were come up to the top of the wall, Captain Boanerges desired to -see the Lord Mayor, but my Lord Incredulity was then Lord Mayor, -for he came in the room of my Lord Lustings. So Incredulity he -came up and showed himself over the wall; but when the Captain -Boanerges had set his eyes upon him, he cried out aloud, 'This is -not he, where is my Lord Understanding, the ancient Lord Mayor of -the town of Mansoul? for to him I would deliver my message?' - -Then said the giant--for Diabolus was also come down--to the -captain, 'Mr. Captain, you have by your boldness given to Mansoul, -at least, four summonses to subject herself to your King, by -whose authority I know not, nor will I dispute that now; I ask, -therefore, what is the reason of all this ado, or what would you -be at, if you knew yourselves?' - -Then Captain Boanerges, whose was the black colours, and whose -escutcheon was the three burning thunder-bolts, taking no notice of -the giant or of his speech, thus addressed himself to the town of -Mansoul: 'Be it known unto you, O unhappy and rebellious Mansoul, -that the most gracious King, the great King Shaddai, my Master, -hath sent me unto you with commission,' aand so he showed to the -town his broad seal, 'to reduce you to his obedience. And he hath -commanded me, in case you yield upon my summons, to carry it to -you as if you were my friends, or brother; but he also hath bid, -that if after summons to submit, you still stand out and rebel, -we should endeavour to take you by force.' - -Then stood forth Captain Conviction and said--his was the pale -colours, and for an escutcheon, he had the book of the law wide open -[from whence issued a flame of fire]--'Hear, O Mansoul! Thou, O -Mansoul, wast once famous for innocency, but now thou art degenerated -into lies and deceit (Rom 3:3,10-23, 16:17,18). Thou hast heard -what my brother the Captain Boanerges hath said; and it is your -wisdom, and will be your happiness, to stoop to, and accept of, -conditions of peace and mercy when offered; especially when offered -by one against whom thou hast rebelled, and one who is of power to -tear thee in pieces, for so is Shaddai our King; nor, when he is -angry, can anything stand before him (Psa 1:21,22). If you say you -have not sinned, nor acted rebellion against our King, the whole -of your doings, since the day that you cast off his service--and -there was the beginning of your sin--will sufficiently testify -against you. What else means your hearkening to the tyrant, and -your receiving him for your king? What means else your rejecting -of the laws of Shaddai, and your obeying of Diabolus? Yea, what -means this your taking up of arms against, and the shutting of -your gates upon us, the faithful servants of your King? Be ruled -then, and accept of my brother's invitation, and overstand not -the time of mercy, but agree with thine adversary quickly (Luke -12:58,59). Ah, Mansoul, suffer not thyself to be kept from mercy, -and to be run into a thousand miseries, by the flattering wiles -of Diabolus. Perhaps that piece of deceit may attempt to make you -believe that we seek our own profit in this our service;[102] but -know, it is obedience to our King, and love to your happiness, -that is the cause of this undertaking of ours. - -'Again, I say to thee, O Mansoul, consider if it be not amazing -grace that Shaddai should so humble himself as he doth. Now he, by -us reasons with you, in a way of entreaty and sweet persuasions, -that you would subject yourselves to him. Has he that need of you, -that we are sure you have of him? No, no; but he is merciful, and -will not that Mansoul should die, but turn to him and live' (2 Cor -5:18-21). - -Then stood forth Captain Judgment, whose was the red colours, and -for an escutcheon he had the burning fiery furnace, and he said, -'O ye, the inhabitants of the town of Mansoul, that have lived so -long in rebellion and acts of treason against the King Shaddai; -know that we come not to-day to this place, in this manner, with -our message of our own minds, or to revenge our own quarrel; it -is the King, my Master, that hath sent us to reduce you to your -obedience to him, the which if you refuse in a peaceable way to -yield, we have commission to compel you thereto. And never think -of yourselves, nor yet suffer the tyrant Diabolus to persuade you -to think, that our King, by his power, is not able to bring you -down, and to lay you under his feet; for he is the former of all -things, and if he touches the mountains, they smoke. Nor will the -gate of the King's clemency stand always open; for the day that -shall burn like an oven is before him, yea, it hasteth greatly, -it slumbereth not (Mal 4:1; 2 Peter 2:3). - -'O Mansoul! is it little in thine eyes that our King doth offer -thee mercy, and that, after so many provocations? Yea, he still -holdeth out his golden sceptre to thee, and will not yet suffer his -gate to be shut against thee. Wilt thou provoke him to do it? If -so, consider of what I say:--To thee it is opened no more for ever -(Job 36:14). If thou sayest thou shalt not see him, yet judgment -is before him; therefore trust thou in him. Yea, "because there -is wrath, beware lest he take thee away with his stroke; then -a great ransom cannot deliver thee" (v 18). Will he esteem thy -riches? No; not gold, nor all the forces of strength. "He hath -prepared his throne for judgment" (Psa 9:7). For "he will come -with fire, and with his chariots like a whirlwind, to render his -anger with fury, and his rebuke with flames of fire" (Isa 66:15). -Therefore, O Mansoul, take heed, lest after thou hast fulfilled -the judgment of the wicked, justice and judgment should take hold -of thee.' - -Now, while the Captain Judgment was making this oration to the town -of Mansoul, it was observed by some that Diabolus trembled.[103] -But he proceeded in his parable, and said, 'O thou woful town of -Mansoul! wilt thou not yet set open thy gate to receive us, the -deputies of thy King, and those that would rejoice to see thee -live? "Can thine heart endure, or can thine hands be strong, in the -days that he shall deal" in judgment "with thee?" (Eze 22:14). I -say, canst thou endure to be forced to drink, as one would drink -sweet wine, the sea of wrath that our King has prepared for Diabolus -and his angels? Consider betimes, consider.' - -Then stood forth the fourth captain, the noble Captain Execution, -and said: 'O town of Mansoul! once famous, but now like the -fruitless bough; once the delight of the high ones, but now a den -for Diabolus: hearken also to me, and to the words that I shall -speak to thee in the name of the great Shaddai. Behold "the axe -is laid unto the root of the trees: therefore every tree which -bringeth not forth good fruit, is hewn down, and cast into the -fire" (Matt 3:7-10). - -'Thou, O town of Mansoul! hath hitherto been this fruitless tree; -thou bearest nought but thorns and briars. Thy evil fruit fore-bespeaks -thee not to be a good tree. Thy "grapes are grapes of gall, thy -clusters are bitter" (Deut 32:32). Thou hast rebelled against thy -King, and lo! we, the power and force of Shaddai, are the axe that -is laid to thy roots. What sayest thou, wilt thou turn? I say again, -tell me before the first blow is given, wilt thou turn? Our axe -must first be laid to thy root, before it be laid at thy root; it -must first be laid to thy root in a way of threatening, before it -is laid at thy root by way of execution; and between these two is -required thy repentance, and this is all the time that thou hast. -What wilt thou do? wilt thou turn, or shall I smite? If I fetch -my blow, Mansoul, down you go; for I have commission to lay my axe -at as well as to thy roots, nor will anything but yielding to our -King prevent doing of execution. What art thou fit for, O Mansoul, -if mercy preventeth not, but to be hewn down, and cast into the -fire and burned? - -'O Mansoul! patience and forbearance do not act for ever; a year -or two, or three, they may; but if thou provoke by a three years' -rebellion--and thou hast already done more than this--then what -follows but, cut it down? Nay, "After that thou shalt cut it down" -(Luke 13:9). And dost thou think that these are but threatenings, -or that our King has not power to execute his words? O Mansoul! -thou wilt find that in the words of our King, when they are by -sinners made little or light of, there is not only threatening, -but burning coals of fire. Thou hast been a cumber-ground[104] -long already, and wilt thou continue so still? Thy sin has brought -this army to thy walls, and shall it bring it in judgment to do -execution into thy town? Thou hast heard what the captains have -said, but as yet thou shuttest thy gates; speak out, Mansoul, wilt -thou do so still, or wilt thou accept of conditions of peace?'[105] - -These brave speeches of these four noble captains the town -of Mansoul refused to hear, yet a sound thereof did beat against -Ear-gate, though the force thereof could not break it open. In fine, -the town desired a time to prepare their answer to these demands. -The captains then told them, 'that if they would throw out to -them one Ill-pause, that was in the town, that they might reward -him according to his works, then they would give them time to -consider; but if they would not cast him to them over the wall -of Mansoul, then they would give them none; for,' said they, 'we -know that so long as Ill-pause draws breath in Mansoul, all good -consideration will be confounded, and nothing but mischief will -come thereon.' - -Then Diabolus, who was there present, being loth to lose his Ill-pause, -because he was his orator, (and yet be sure he had, could the -captains have laid their fingers on him,) was resolved at this -instant to give them answer by himself; but then, changing his -mind, he commanded the then Lord Mayor, the Lord Incredulity, to -do it, saying, 'My Lord, do you give these runagates an answer; -and speak out, that Mansoul may hear, and understand you.' - -So Incredulity, at Diabolus' command, began and said: 'Gentlemen, -you have here, as we do behold, to the disturbance of our prince, -and the molestation of the town of Mansoul, camped against it: but -from whence you come we will not know, and what you are we will -not believe. Indeed, you tell us in your terrible speech that you -have this authority from Shaddai; but by what right he commands -you to do it, of that we shall yet be ignorant. You have also, by -the authority aforesaid, summoned this town to desert her Lord; -and for protection, to yield up herself to the great Shaddai, your -King; flatteringly telling her, that if she will do it, he will -pass by, and not charge her with her past offences. Further, you -have also, to the terror of the town of Mansoul, threatened, with -great and sore destructions, to punish this corporation, if she -consents not to do as your wills would have her. - -'Now, captains, from whencesoever you come, and though your designs -be never so right, yet know ye, that neither my Lord Diabolus, nor -I his servant Incredulity, nor yet our brave Mansoul, doth regard -either your persons, message, or the King that you say hath sent -you: his power, his greatness, his vengeance, we fear not; nor -will we yield at all to your summons. - -'As for the war that you threaten to make upon us, we must therein -defend ourselves as well as we can; and know ye, that we are not -without wherewithal to bid defiance to you. And, in short, for -I will not be tedious,' I tell you that we take you to be some -vagabond runagate crew, that, having shaken off all obedience -to your King, have gotten together in tumultuous manner, and are -ranging from place to place to see if, through the flatteries you -are skilled to make on the one side, and threats wherewith you -think to fright on the other, to make some silly town, city, or -country, to desert their place and leave it to you; but Mansoul -is none of them. To conclude, we dread you not, we fear you not, -nor will we obey your summons: our gates we will shut upon you, -our place we will keep you out of; nor will we long thus suffer -you to sit down before us. Our people must live in quiet; your -appearance doth disturb them (Luke 11:21); wherefore arise with -bag and baggage, and begone, or we will let fly from the walls -against you.'[106] - -This oration, made by old Incredulity, was seconded by desperate -Will-be-will, in words to this effect: 'Gentlemen, we have heard -your demands, and the noise of your threats, and have heard the -sound of your summons, but we fear not your force; we regard not -your threats, but will still abide as you found us. And we command -you, that in three days' time you cease to appear in these parts, -or you shall know what it is once to dare offer to rouse the lion -Diabolus, when asleep in his town of Mansoul.' - -The Recorder, whose name was Forget-good, he also added as -followeth: 'Gentlemen, my Lords, as you see, have, with mild and -gentle words, answered your rough and angry speeches; they have, -moreover, in my hearing, given you leave quietly to depart as you -came. Wherefore, take their kindness, and begone. We might have -come out with force upon you, and have caused you to feel the dint -of our swords; but as we love ease and quiet ourselves, so we love -not to hurt or molest others.'[107] - -Then did the town of Mansoul shout for joy; as if, by Diabolus and -his crew, some great advantage had been gotten of the captains. They -also rang the bells, and made merry, and danced upon the walls. -Diabolus also returned to the castle, and the Lord Mayor and Recorder -to their place; but the Lord Will-be-will took special care that -the gates should be secured with double guards, double bolts, -and double locks and bars. And that Ear-gate especially might the -better be looked to--for that was the gate in at which the King's -forces sought most to enter--the Lord Will-be-will made one old -Mr. Prejudice, an angry and ill-conditioned fellow, captain of -the ward at that gate, and put under his power sixty men, called -Deafmen;[108] men advantageous for that service, forasmuch as they -mattered no words of the captains, nor of their soldiers.[109] - - -[CHAPTER V.] - -[CONTENTS:--The captains resolve to give them battle--The town -resolutely resists, and the captains retire to winter quarters--Tradition, -Human-wisdom, and Man's invention enlist under Boanerges, but -are taken prisoners, and carried to Diabolus; they are admitted -soldiers for him, under Captain Anything--Hostilities are renewed, -and the town much molested--A famine and mutiny in Mansoul--The -town sounds a parley--Propositions made and rejected--Understanding -and Conscience quarrel with Incredulity--A skirmish ensues, and -mischief is done on both sides.] - -Now, when the captains saw the answer of the great ones, and that -they could not get a hearing from the old natives of the town, and -that Mansoul was resolved to give the King's army battle, they -prepared themselves to receive them, and to try it out by the -power of the arm. And first, they made their force more formidable -against Ear-gate; for they knew that unless they could penetrate -that, no good could be done upon the town. This done, they put the -rest of their men in their places; after which they gave out the -word, which was, 'YE MUST BE BORN AGAIN.'[110] Then they sounded -the trumpet; then they in the town made them answer, with shout -against shout, charge against charge, and so the battle began. -Now they in the town had planted upon the tower over Ear-gate, -two great guns, the one called Highmind, and the other Heady. Unto -these two guns they trusted much; they were cast in the castle -by Diabolus' founder, whose name was Mr. Puff-up; and mischievous -pieces they were.[111] But so vigilant and watchful, when the -captains saw them, were they, that though sometimes their shot -would go by their ears with a whiz, yet they did them no harm. -By these two guns the towns-folk made no question but greatly to -annoy the camp of Shaddai, and well enough to secure the gate, -but they had not much cause to boast of what execution they did, -as by what follows will be gathered. - -The famous Mansoul had also some other small pieces in it, of the -which they made use against the camp of Shaddai. - -They from the camp also did as stoutly, and with as much of that as -may in truth be called valour, let fly as fast at the town and at -Ear-gate: for they saw that unless they could break open Ear-gate, -it would be but in vain to batter the wall. Now the King's captains -had brought with them several slings, and two or three battering-rams; -with their slings, therefore, they battered the houses and people -of the town, and with their rams they sought to break Ear-gate -open. - -The camp and the town had several skirmishes, and brisk encounters, -while the captains, with their engines, made many brave attempts -to break open, or beat down, the tower that was over Ear-gate, -and at the said gate to make their entrance. But Mansoul stood it -out so lustily, through the rage of Diabolus, the valour of the -Lord Will-be-will, and the conduct of old Incredulity, the Mayor, -and Mr. Forget-good, the Recorder, that the charge and expense of -that summer's wars, on the King's side, seemed to be almost quite -lost, and the advantage to return to Mansoul. But when the captains -saw how it was, they made a fair retreat, and entrenched themselves -in their winter quarters. Now in this war, you must needs think -there was much loss on both sides, of which be pleased to accept -of this brief account following:--[112] - -The King's captains, when they marched from the court to come up -against Mansoul to war, as they came crossing over the country, -they happened to light upon three young fellows that had a mind -to go for soldiers; proper men they were, and men of courage and -skill, to appearance. Their names were Mr. Tradition, Mr. Human-wisdom, -and Mr. Man's-invention. So they came up to the captains, and -proffered their services to Shaddai. The captains then told them -of their design, and bid them not to be rash in their offers; but -the young men told them they had considered the thing before, and -that hearing they were upon their march for such a design, came -hither on purpose to meet them, that they might be listed under -their excellencies. Then Captain Boanerges, for that they were men -of courage, listed them into his company, and so away they went -to the war. - -Now when the war was begun, in one of the briskest skirmishes, so -it was, that a company of the Lord Will-be-will's men sallied out -at the sally-port, or postern of the town, and fell in upon the -rear of Captain Boanerges' men, where these three fellows happened -to be, so they took them prisoners, and away they carried them -into the town; where they had not lain long in durance, but it -began to be noised about the streets of the town what three notable -prisoners the Lord Will-be-will's men had taken, and brought in -prisoners out of the camp of Shaddai. At length tidings thereof -were carried to Diabolus to the castle, to wit, what my Lord -Will-be-will's men had done, and whom they had taken prisoners. - -Then Diabolus called for Will-be-will, to know the certainty of -this matter. So he asked him, and he told him; then did the giant -send for the prisoners, who, when they were come, demanded of them -who they were, whence they came, and what they did in the camp of -Shaddai; and they told him. Then he sent them to ward again. Not -many days after, he sent for them to him again, and then asked -them if they would be willing to serve him against their former -captains. They then told him that they did not so much live by -religion, as by the fates of fortune; and that since his lordship -was willing to entertain them, they should be willing to serve -him. Now while things were thus in hand, there was one Captain -Anything, a great doer in the town of Mansoul, and to this Captain -Anything did Diabolus send these men, with a note under his hand -to receive them into his company; the contents of which letter -were thus:-- - -'Anything, my darling, the three men that are the bearers of this -letter have a desire to serve me in the war, nor know I better to -whose conduct to commit them than to thine; receive them, therefore, -in my name, as need shall require, make use of them against Shaddai -and his men. Farewell.' So they came, and he received them; and -he made of two of them serjeants, but he made Mr. Man's-invention -his armour-bearer. But thus much for this, and now to return to -the camp.[113] - -They of the camp did also some execution upon the town, for they -did beat down the roof of the Lord Mayor's house, and so laid him -more open than he was before. They had almost, with a sling, slain -my Lord Will-be-will outright; but he made a shift to recover -again. But they made a notable slaughter among the aldermen, for -with one only shot they cut off six of them; to wit, Mr. Swearing, -Mr. Whoring, Mr. Fury, Mr. Stand-to-lies, Mr. Drunkenness, and Mr. -Cheating.[114] - -They also dismounted the two guns that stood upon the tower over -Ear-gate, and laid them flat in the dirt.[115] I told you before, -that the King's noble captains had drawn off to their winter -quarters, and had there entrenched themselves and their carriages, -so as with the best advantage to their King, and the greatest -annoyance to the enemy, they might give seasonable and warm alarms -to the town of Mansoul. And this design of them did so hit, that, -I may say, they did almost what they would to the molestation of -the corporation. - -For now could not Mansoul sleep securely as before, nor could -they now go to their debaucheries with that quietness as in times -past. For they had from the camp of Shaddai such frequent, warm, -and terrifying alarms; yea, alarms upon alarms, first at one gate, -and then at another, and again at all the gates at once, that -they were broken as to former peace. Yea, they had their alarms -so frequently, and that when the nights[116] were at longest, the -weather coldest, and so consequently the season most unseasonable; -that that winter was to the town of Mansoul a winter by itself. -Sometimes the trumpets would sound, and sometimes the slings -would whirl the stones into the town. Sometimes ten thousand of -the King's soldiers would be running round the walls of Mansoul -at midnight, shouting, and lifting up the voice for the battle. -Sometimes, again, some of them in the town would be wounded, -and their cry and lamentable voice would be heard, to the great -molestation of the now languishing town of Mansoul. Yea, so distressed -with those that laid siege against them were they, that, I dare -say, Diabolus their king had, in these days, his rest much broken. - -In these days, as I was informed, new thoughts, and thoughts that -began to run counter one to another, began to possess the minds -of the men of the town of Mansoul. Some would say, 'There is no -living thus'; others would then reply, 'This will be over shortly.' -Then would a third stand up and answer, 'Let us turn to the King -Shaddai, and so put an end to these troubles.' And a fourth would -come in with a fear, saying, 'I doubt he will not receive us.'[117] -The old gentleman too, the Recorder, that was so before Diabolus -took Mansoul, he also began to talk aloud; and his words were now -to the town of Mansoul as if they were great claps of thunder. No -noise now so terrible to Mansoul as was his, with the noise of the -soldiers, and shoutings of the captains. - -Also, things began to grow scarce in Mansoul; now the things that -her soul lusted after were departing from her. Upon all her pleasant -things there was a blast, and burning instead of beauty. Wrinkles -now, and some shows of the shadow of death, were upon the inhabitants -of Mansoul.[118] And now, O how glad would Mansoul have been to -have enjoyed quietness and satisfaction of mind, though joined -with the meanest condition in the world![119] - -The captains also, in the deep of this winter, did send, by the -mouth of Boanerges' trumpeter, a summons to Mansoul to yield up -herself to the King, the great King Shaddai. They said it once, and -twice, and thrice; not knowing but that at some times there might -be in Mansoul some willingness to surrender up themselves unto them, -might they but have the colour of an invitation to do it under. -Yea, so far as I could gather, the town had been surrendered up to -them before now, had it not been for the opposition of old Incredulity, -and the fickleness of the thoughts of my Lord Will-be-will. Diabolus -also began to rave, wherefore Mansoul, as to yielding, was not -yet all of one mind, therefore, they still lay distressed under -these perplexing fears.[120] - -I told you but now that they of the King's army had this winter -sent three times to Mansoul, to submit herself. - -First. The first time the trumpeter went, he went with words of -peace, telling of them, 'That the captains, the noble captains of -Shaddai, did pity and bewail the misery of the now perishing town -of Mansoul; and were troubled to see them so much to stand in the -way of their own deliverance.' He said, moreover, 'That the captains -bid him tell them, that if now poor Mansoul would humble herself, -and turn, her former rebellions and most notorious treasons should, -by their merciful King, be forgiven them, yea, and forgotten too.' -And having bid them 'beware that they stood not in their own way, -that they opposed not themselves, nor made themselves their own -losers,' he returned again into the camp. - -Second. The second time the trumpeter went, he did treat them -a little more roughly. For after sound of trumpet, he told them, -'That their continuing in their rebellion did but chafe and heat -the spirit of the captains, and that they were resolved to make a -conquest of Mansoul, or to lay their bones before the town walls.' - -Third. He went again the third time, and dealt with them yet more -roughly; telling of them, 'That now, since they had been so horribly -profane, he did not know--not certainly know--whether the captains -were inclining to mercy or judgment; only,' said he, 'they -commanded me to give you a summons to open the gates unto them.' -So he returned, and went into the camp. - -These three summons, and especially the two last, did so distress -the town, that they presently called a consultation; the result of -which was this, that my Lord Will-be-will should go up to Ear-gate, -and there, with sound of trumpet, call to the captains of the camp -for a parley. Well, the Lord Will-be-will sounded upon the wall, -so the captains came up in their harness,[121] with their ten -thousands at their feet. The townsmen then told the captains that -they had heard and considered their summons, and would come to an -agreement with them, and with their King Shaddai, upon such certain -terms, articles, and propositions as, with and by the order of -their prince, they to them were appointed to propound--to wit, -they would agree upon these grounds to be one people with them. - -1. 'If that those of their own company, as the now Lord Mayor and -their Mr. Forget-good, with their brave Lord Will-be-will, might, -under Shaddai, be still the governors of the town, castle, and -gates of Mansoul. 2. Provided that no man that now serveth under -their great giant Diabolus, be by Shaddai cast out of house, harbour, -or the freedom that he hath hitherto enjoyed in the famous town of -Mansoul. 3. That it shall be granted them, that they of the town -of Mansoul shall enjoy certain of their rights and privileges--to -wit, such as have formerly been granted them; and that they have -long lived in the enjoyment of, under the reign of their king -Diabolus, that now is, and long has been, their only Lord, and -great defender. 4. That no new law, officer, or executioner of -law or office, shall have any power over them, without their own -choice and consent. - -'These be our propositions or conditions of peace; and upon these -terms,' said they, 'we will submit to your King.'[122] - -But when the captains had heard this weak and feeble offer of the -town of Mansoul, and their high and bold demands, they made to them -again, by their noble captain, the Captain Boanerges, this speech -following:-- - -'O ye inhabitants of the town of Mansoul, when I heard your trumpet -sound for a parley with us, I can truly say I was glad; but when -you said you were willing to submit yourselves to our King and -Lord, then I was yet more glad. But when, by your silly provisoes -and foolish cavils, you laid the stumbling-block of your iniquity -before your own faces, then my gladness turned into sorrows, and -my hopeful beginnings of your return into languishing, fainting -fears. - -'I count that old Ill-pause, the ancient enemy of Mansoul, did -draw up those proposals that now you present us with as terms of -an agreement, but they deserve not to be admitted to sound in the -ear of any man that pretends to have service for Shaddai. We do, -therefore, jointly, and that with the highest disdain, refuse and -reject such things as the greatest of iniquities (2 Tim 2:19).[123] - -'But, O Mansoul! If you will give yourselves into our hands, or -rather into the hands of our King; and will trust him to make such -terms with, and for you, as shall seem good in his eyes--and I dare -say they shall be such as you shall find to be most profitable to -you--then we will receive you, and be at peace with you. But if -you like not to trust yourselves in the arms of Shaddai our King, -then things are but where they were before, and we know also what -we have to do.' - -Then cried out old Incredulity, the Lord Mayor, and said, 'And -who, being out of the hands of their enemies, as ye see we are now, -will be so foolish as to put the staff out of their own hands, into -the hands of they know not who? I, for my part, will never yield -to so unlimited a proposition. Do we know the manner and temper -of their King? It is said by some, that he will be angry with his -subjects if but the breadth of an hair they chance to step out of -the way; and of others, that he requireth of them much more than -they can perform. Wherefore it seems, O Mansoul, to be thy wisdom, -to take good heed what thou dost in this matter; for if you once -yield, you give up yourselves to another, and so you are no more -your own! Wherefore to give up yourselves to an unlimited power, -is the greatest folly in the world. For now you indeed may repent; -but can never justly complain. But do you indeed know, when you -are his, which of you he will kill, and which of you he will save -alive; or whether he will not cut off every one of us, and send -out of his own country, another new people, and cause them to -inhabit this town?'[124] - -This speech of the Lord Mayor undid all, and threw flat to the -ground their hopes of an accord. Wherefore the captains returned -to their trenches, to their tents, and to their men, as they were; -and the Mayor to the castle, and to his King. - -Now Diabolus had waited for his return, for he had heard that they -had been at their points. So when he was come into the chamber -of state, Diabolus saluted him with 'Welcome, my Lord, how went -matters betwixt you to-day?' So the Lord Incredulity, with a low -conge,[125] told him the whole of the matter, saying, Thus and -thus said the captains of Shaddai, and thus and thus said I. The -which when it was told to Diabolus, he was very glad to hear it, -and said, 'My Lord Mayor, my faithful Incredulity, I have proved -thy fidelity above ten times already, but never yet found thee -false. I do promise thee, if we rub over this brunt, to prefer -thee to a place of honour, a place far better than to be Lord -Mayor of Mansoul. I will make thee my Universal Deputy, and thou -shalt, next to me, have all nations under thy hand; yea, and thou -shalt lay bands upon them that they may not resist thee, nor shall -any of our vassals walk more at liberty, but those that shall be -content to walk in thy fetters.' - -Now came the Lord Mayor out from Diabolus, as if he had obtained -a favour indeed; wherefore to his habitation he goes in great -state, and thinks to feed himself well enough with hopes, until -the time came that his greatness should be enlarged. - -But now, though the Lord Mayor and Diabolus did thus well agree, -yet this repulse to the brave captains put Mansoul into a mutiny. -For while old Incredulity went into the castle to congratulate his -Lord with what had passed, the old Lord Mayor that was so before -Diabolus came to the town, to wit, my Lord Understanding, and the old -Recorder, Mr. Conscience, getting intelligence of what had passed -at Ear-gate, for you must know that they might not be suffered -to be at that debate, lest they should then have mutinied for the -captains. But, I say, they got intelligence what had passed there, -and were much concerned therewith, wherefore, they, getting some -of the town together, began to possess them with the reasonableness -of the noble captains' demands, and with the bad consequences -that would follow upon the speech of old Incredulity, the Lord -Mayor--to wit, how little reverence he showed therein, either to -the captains, or to their King; also, how he implicitly charged -them with unfaithfulness, and treachery: for what less, quoth -they, could be made of his words, when he said he would not yield -to their proposition, and added, moreover, a supposition that he -would destroy us when before he had sent us word that he would -show us mercy.[126] The multitude being now possessed with the -conviction of the evil that old Incredulity had done, began to run -together by companies in all places, and in every corner of the -streets of Mansoul; and first they began to mutter, then to talk -openly, and after that they run to and fro, and cried as they -run, 'O the brave captains of Shaddai! Would we were under the -government of the captains, and of Shaddai their King.'[127] When -the Lord Mayor had intelligence that Mansoul was in an uproar, -down he comes to appease the people, and thought to have quashed -their heat with the bigness and the show of his countenance. But -when they saw him, they came running upon him, and had doubtless -done him a mischief, had he not betaken himself to house. However, -they strongly assaulted the house where he was, to have pulled it -down about his ears; but the place was too strong, so they failed -of that. So he taking some courage addressed himself, out at a -window, to the people in this manner:-- - -'Gentlemen, what is the reason that there is here such an uproar -to-day?' - -UND. Then answered my Lord Understanding: 'It is even because that -thou and thy master have carried it not rightly, and as you should, -to the captains of Shaddai; for in three things you are faulty:--First, -In that you would not let Mr. Conscience and myself be at the -hearing of your discourse. Secondly, In that you propounded such -terms of peace, to the captains, that by no means could be granted, -unless they had intended that their Shaddai should have been only -a titular prince, and that Mansoul should still have had power by -law, to have lived in all lewdness and vanity before him, and so -by consequence Diabolus should still here be king in power, and -the other only king in name. Thirdly, For that thou didst thyself, -after the captains had showed us upon what conditions they would -have received us to mercy, even undo all again with thy unsavoury, -and unseasonable, and ungodly speech.' - -INCRED. When old Incredulity had heard this speech, he cried out, -'Treason, treason: To your arms, to your arms, O ye, the trusty -friends of Diabolus in Mansoul.'[128] - -UND. 'Sir, you may put upon my words what meaning you please, but -I am sure that the captains of such an high Lord as theirs is, -deserves a better treatment at your hands.' - -INCRED. Then said old Incredulity, 'This is but little better. -But, Sir,' quoth he, 'what I spake, I spake for my prince, for his -government, and the quieting of the people, whom by your unlawful -actions you have this day set to mutiny against us.' - -CONS. Then replied the old Recorder, whose name was Mr. Conscience, -and said, 'Sir, you ought not thus to retort upon what my Lord -Understanding hath said. It is evident enough that he hath spoken -the truth, and that you are an enemy to Mansoul; be convinced, -then, of the evil of your saucy and malapert language, and of the -grief that you have put the captains to; yea, and of the damages -that you have done to Mansoul thereby. Had you accepted of the -conditions, the sound of the trumpet and the alarm of war had now -ceased about the town of Mansoul; but that dreadful sound abides, -and your want of wisdom in your speech has been the cause of it.' - -INCRED. Then said old Incredulity: 'Sir, If I live I will do your -errand to Diabolus, and there you shall have an answer to your -words. Meanwhile we will seek the good of the town, and not ask -counsel of you.' - -UND. 'Sir, your prince and you are both foreigners to Mansoul, and -not the natives thereof. And who can tell but that when you have -brought us into greater straits, when you also shall see that -yourselves can be safe by no other means than by flight, you may -leave us and shift for yourselves, or set us on fire, and go away -in the smoke, or by the light of our burning, and so leave us in -our ruins.' - -INCRED. 'Sir, you forget that you are under a governor, and that -you ought to demean yourself like a subject,[129] and know ye, -when my Lord the king shall hear of this day's work, he will give -you but little thanks for your labour.' - -Now while these gentlemen were thus in their chiding words, down -come, from the walls and gates of the town, the Lord Will-be-will, -Mr. Prejudice, old Ill-pause, and several of the new-made aldermen -and burgesses, and they asked the reason of the hubbub and tumult. -And with that every man began to tell his own tale, so that nothing -could be heard distinctly. Then was a silence commanded, and the -old fox Incredulity began to speak. 'My Lord,' quoth he, 'here -are a couple of peevish gentlemen, that have, as a fruit of their -bad dispositions, and, as I fear, through the advice of one Mr. -Discontent, tumultuously gathered this company against me this -day; and also attempted to run the town into acts of rebellion -against our prince.' - -Then stood up all the Diabolonians that were present, and affirmed -these things to be true. - -Now when they that took part with my Lord Understanding, and with -Mr. Conscience, perceived that they were like to come to the worst, -for that force and power was on the other side, they came in for -their help and relief. So a great company was on both sides.[130] -Then they on Incredulity's side would have had the two old gentlemen -presently away to prison; but they on the other side said they -should not. Then they began to cry up parties again; the Diabolonians -cried up old Incredulity, Forget-good, the new aldermen, and their -great one Diabolus; and the other party, they as fast cried up -Shaddai, the captains, his laws, their mercifulness, and applauded -their conditions and ways. Thus the bickerment went awhile, at -last they passed from words to blows, and now there were knocks on -both sides. The good old gentleman, Mr. Conscience, was knocked down -twice by one of the Diabolonians, whose name was Mr. Benumbing. -And my Lord Understanding had like to have been slain with an -harquebus, but that he that shot wanted to take his aim aright. Nor -did the other side wholly escape, for there was one Mr. Rashhead, -a Diabolonian, that had his brains beaten out by Mr. Mind, the -Lord Will-be-will's servant; and it made me laugh to see how old -Mr. Prejudice was kicked and tumbled about in the dirt. For though -a while since he was made captain of a company of the Diabolonians, -to the hurt and damage of the town; yet now they had got him under -their feet; and I will assure you he had by some of the Lord -Understanding's party his crown soundly cracked to boot. Mr. -Anything also, he became a brisk man in the broil, but both sides -were against him, because he was true to none. Yet he had for his -malapertness one of his legs broken, and he that did it wished -it had been his neck. Much harm more was done on both sides, but -this must not be forgotten, it was now a wonder to see my Lord -Will-be-will so indifferent as he was; he did not seem to take -one side more than another, only it was perceived that he smiled -to see how old Prejudice was tumbled up and down in the dirt. -Also when Captain Anything came halting up before him, he seemed -to take but little notice of him.[131] - -[CHAPTER VI.] - -[CONTENTS:--Lord Understanding and Mr. Conscience imprisoned as -authors of the disturbance--A conference of the besieging officers, -who agree to petition Shaddai for further assistance--The petition -approved at court--Emmanuel, the King's son, is appointed to conquer -the town--Marches with a great army and surrounds Mansoul, which -is strongly fortified against him.] - -Now when the uproar was over, Diabolus sends for my Lord -Understanding, and Mr. Conscience, and claps them both up in prison, -as the ring-leaders and managers of this most heavy riotous rout -in Mansoul. So now the town began to be quiet again, and the -prisoners were used hardly; yea, he thought to have made them away, -but that the present juncture did not serve for that purpose, for -that war was in all their gates.[132] But let us return again to -our story. The captains, when they were gone back from the gate, -and were come into the camp again, called a council of war, to -consult what was further for them to do. Now some said, Let us go -up presently and fall upon the town, but the greatest part thought -rather better it would be to give them another summons to yield; -and the reason why they thought this to be best was, because, that -so far as could be perceived, the town of Mansoul now was more -inclinable than heretofore. And if, said they, while some of them -are in a way of inclination, we should by ruggedness give them -distaste, we may set them further from closing with our summons, -than we would be willing they should.[133] - -Wherefore to this advice they agreed, and called a trumpeter, put -words into his mouth, set him his time, and bid him God speed. -Well, many hours were not expired before the trumpeter addressed -himself to his journey. Wherefore, coming up to the wall of the -town, he steereth his course to Ear-gate, and there sounded, as he -was commanded. They, then, that were within came out to see what -was the matter, and the trumpeter made them this speech following:-- - -'O hard-hearted, and deplorable town of Mansoul, how long wilt thou -love thy sinful, sinful simplicity, and ye fools delight in your -scorning? As yet despise you the offers of peace, and deliverance? -As yet will ye refuse the golden offers of Shaddai, and trust to -the lies and falsehoods of Diabolus? Think you when Shaddai shall -have conquered you, that the remembrance of these your carriages -towards him, will yield you peace and comfort; or that, by ruffling -language, you can make him afraid as a grasshopper? Doth he entreat -you, for fear of you? Do you think that you are stronger than he? -Look to the heavens, and behold, and consider the stars, how high -are they? Can you stop the sun from running his course, and hinder -the moon from giving her light? Can you count the number of the -stars, or stay the bottles of heaven? Can you call for the waters -of the sea, and cause them to cover the face of the ground? Can -you behold every one that he is proud, and abase him, and bind -their faces in secret?[134] Yet these are some of the works of -our King, in whose name, this day, we come up unto you, that you -may be brought under his authority. In his name, therefore, I -summon you again, to yield up yourselves to his captains.' - -At this summons the Mansoulians seemed to be at a stand, and knew -not what answer to make; wherefore Diabolus forthwith appeared, -and took upon him to do it himself, and thus he begins, but turns -his speech to them of Mansoul:-- - -'Gentlemen,' quoth he, 'and my faithful subjects, if it is true -that this summoner hath said concerning the greatness of their -King, by his terror you will always be kept in bondage, and so be -made to sneak. Yea, how can you now, though he is at a distance, -endure to think of such a mighty one? And if not to think of him, -while at a distance, how can you endure to be in his presence? I, -your prince, am familiar with you, and you may play with me as you -would with a grasshopper. Consider, therefore, what is for your -profit, and remember the immunities that I have granted you. -Farther, if all be true that this man hath said, how comes it to -pass that the subjects of Shaddai are so enslaved in all places -where they come? None in the universe so unhappy as they, none so -trampled upon as they.[135] Consider, my Mansoul. Would thou wert -as loath to leave me as I am loath to leave thee! But consider, -I say, the ball is yet at thy foot; liberty you have, if you know -how to use it; yea, a king you have too, if you can tell how to -love and obey him.' - -Upon this speech, the town of Mansoul did again harden their -hearts yet more against the captains of Shaddai. The thoughts of -his greatness did quite quash them, and the thoughts of his holiness -sunk them in despair.[136] Wherefore, after a short consultation, -they, of the Diabolonian party they were, sent back this word by -the trumpeter, 'That, for their parts, they were resolved to stick -to their king; but never to yield to Shaddai.' So it was but in -vain to give them any further summons, for they had rather die -upon the place than yield. And now things seemed to be gone quite -back, and Mansoul to be out of reach or call; yet the captains, -who knew what their Lord could do, would not yet be beat out of -heart. They therefore sent them another summons, more sharp and -severe than the last; but the oftener they were sent to, to be -reconciled to Shaddai, the further off they were. 'As they called -them, so they went from them': yea, 'though they called them to -the Most High' (Hosea 11:2,7). - -So they ceased that way to deal with them any more, and inclined -to think of another way. The captains, therefore, did gather -themselves together, to have free conference among themselves, to -know what was yet to be done to gain the town, and to deliver it -from the tyranny of Diabolus. And one said after this manner, and -another after that. Then stood up the right noble, the Captain -Conviction, and said, 'My brethren, mine opinion is this:-- - -'First. That we continually play our slings into the town, and keep -it in a continual alarm, molesting of them day and night; by thus -doing we shall stop the growth of their rampant spirit. For a lion -may be tamed by continual molestation.[137] - -'Second. This done, I advise that, in the next place, we, with one -consent, draw up a petition to our Lord Shaddai; by which, after -we have showed our King the condition of Mansoul, and of affairs -here, and have begged his pardon for our no better success, we will -earnestly implore his Majesty's help, and that he will please to -send us more force and power; and some gallant and well-spoken -commander to head them; that so his Majesty may not lose the benefit -of these his good beginnings, but may complete his conquest upon -the town of Mansoul.'[138] - -To this speech of the noble Captain Conviction, they, as one man, -consented; and agreed that a petition should forthwith be drawn up, -and sent by a fit man, away to Shaddai with speed. The contents of -the petition were thus:-- - -'Most gracious and glorious King, the Lord of the best world, and -the builder of the town of Mansoul: We have, dread Sovereign, at -thy commandment, put our lives in jeopardy, and at thy bidding made -a war upon the famous town of Mansoul. When we went up against -it, we did, according to our commission, first offer conditions -of peace unto it. But they, great King, set light by our counsel, -and would none of our reproof (Matt 22:5; Prov 1:25-30; Zech -10:11,12). They were for shutting of their gates, and for keeping -us out of the town. They also mounted their guns, they sallied out -upon us, and have done us what damage they could; but we pursued -them, with alarm upon alarm, requiting of them with such retribution -as was meet, and have done some execution upon the town. Diabolus, -Incredulity, and Will-be-will are the great doers against us; now -we are in our winter quarters, but so as that we do yet with an -high hand molest and distress the town. Once, as we think, had -we had but one substantial friend in the town, such as would but -have seconded the sound of our summons as they ought, the people -might have yielded themselves. But there were none but enemies there, -nor any to speak in behalf of our Lord to the town; wherefore, -though we have done as we could, yet Mansoul abides in a state -of rebellion against thee.[139] Now, King of kings, let it please -thee to pardon the unsuccessfulness of thy servants, who have been -no more advantageous in so desirable a work as the conquering of -Mansoul is; and send, Lord, as we now desire, more forces to Mansoul, -that it may be subdued; and a man to head them, that the town may -both love and fear. We do not thus speak because we are willing -to relinquish the wars--for we are for laying of our bones against -the place--but that the town of Mansoul may be won for thy Majesty. -We also pray thy Majesty for expedition in this matter, that after -their conquest, we may be at liberty to be sent about other thy -gracious designs. Amen.' - -The petition thus drawn up was sent away with haste to the King, -by the hand of that good man, Mr. Love-to-Mansoul. - -When this petition was come to the palace of the King, who should -it be delivered to but to the King's Son. So he took it and read -it, and because the contents of it pleased him well, he mended, -and also in some things, added to the petition himself. So after -he had made such amendments and additions as he thought convenient, -with his own hand, he carried it in to the King; to whom when he -had with obeisance delivered it, he put on authority, and spake to -it himself.[140] - -Now the King, at the sight of the petition, was glad; but how much -more think you, when it was seconded by his Son? It pleased him -also to hear that his servants that camped against Mansoul were so -hearty in the work, and so steadfast in their resolves, and that -they had already got some ground upon the famous town of Mansoul. - -Wherefore the King called to him Emmanuel his Son, who said, Here -am I, my Father. Then said the King, Thou knowest, as I do myself, -the condition of the town of Mansoul, and what we have purposed, -and what thou hast done to redeem it. Come now, therefore, my Son, -and prepare thyself for the war, for thou shalt go to my camp at -Mansoul. Thou shalt also there prosper, and prevail, and conquer -the town of Mansoul. - -Then said the King's Son, Thy law is within my heart. I delight -to do thy will (Heb 10). This is the day that I have longed for, -and the work that I have waited for all this while. Grant me, -therefore, what force thou shalt in thy wisdom think meet, and I -will go, and will deliver from Diabolus, and from his power, thy -perishing town of Mansoul. My heart has been often pained within -me for the miserable town of Mansoul; but now it is rejoiced, but -now it is glad. And with that he leaped over the mountains for -joy, saying, I have not, in my heart, thought anything too dear -for Mansoul; the day of vengeance is in mine heart for thee, -my Mansoul; and glad am I that thou, my Father, hast made me the -Captain of their salvation (Heb 2:10). And I will now begin to -plague all those that have been a plague to my town of Mansoul, -and will deliver it from their hand. - -When the King's Son had said thus to his Father, it presently flew -like lightning round about at court; yea, it there became the only -talk what Emmanuel was to go to do for the famous town of Mansoul. -But you cannot think how the courtiers too were taken with this -design of the Prince. Yea, so affected were they with this work, -and with the justness of the war, that the highest Lord and greatest -peer of the kingdom did covet to have commissions under Emmanuel, -to go to help to recover again to Shaddai the miserable town of -Mansoul.[141] - -Then was it concluded that some should go and carry tidings to -the camp that Emmanuel was to come to recover Mansoul, and that -he would bring along with him so mighty, so impregnable a force, -that he could not be resisted. But oh, how ready were the high -ones at court to run like lackeys to carry these tidings to the -camp that was at Mansoul! Now when the captains perceived that -the King would send Emmanuel his Son, and that it also delighted -the Son to be sent on this errand by the great Shaddai, his Father, -they also, to show how they were pleased at the thoughts of his -coming, gave a shout that made the earth rend at the sound thereof. -Yea, the mountains did answer again by echo, and Diabolus himself -did totter and shake. - -For you must know, that though the town of Mansoul itself was not -much, if at all, concerned with the project--for, alas for them, -they were wofully besotted, for they chiefly regarded their pleasure -and their lusts--yet Diabolus their governor was; for he had his -spies continually abroad, who brought him intelligence of all -things, and they told him what was doing at court against him, and -that Emmanuel would shortly certainly come with a power to invade -him. Nor was there any man at court, nor peer of the kingdom, that -Diabolus so feared as he feared this Prince. For if you remember, -I showed you before that Diabolus had felt the weight of his hand -already. So that, since it was he that was to come, this made him -the more afraid. Well, you see how I have told you that the King's -Son was engaged to come from the court to save Mansoul, and that -his Father had made him the Captain of the forces. The time, -therefore, of his setting forth being now expired, he addressed -himself for his march, and taketh with him, for his power, five -noble captains and their forces.[142] - -The first was that famous captain, the noble Captain Credence. -His were the red colours, and Mr. Promise bore them, and for a -scutcheon he had the holy lamb and golden shield. And he had ten -thousand men at his feet (John 1:29; Eph 6:16). - -The second was that famous captain, the Captain Good-hope. His -were the blue colours, his standard-bearer was Mr. Expectation, -and for a scutcheon he had the three golden anchors.[143] And he -had ten thousand men at his feet (Heb 6:19). - -The third captain was that valiant captain, the Captain Charity. -His standard-bearer was Mr. Pitiful, his were the green colours, -and for his scutcheon he had three naked orphans embraced in the -bosom. And he had ten thousand men at his feet (1 Cor 13). - -The fourth was that gallant commander, the Captain Innocent. His -standard-bearer was Mr. Harmless, his were the white colours, and -for his scutcheon he had the three golden doves (Heb 10:16). - -The fifth was the truly loyal and well-beloved captain, the Captain -Patience. His standard-bearer was Mr. Suffer-long, his were the -black colours, and for a scutcheon he had three arrows through the -golden heart (Heb 6:12). - -These were Emmanuel's captains, these their standard-bearers, -their colours, and their scutcheons,[144] and these the men under -their command. So, as was said, the brave Prince took his march -to go to the town of Mansoul. Captain Credence led the van, and -Captain Patience brought up the rear. So the other three, with -their men, made up the main body; the Prince himself riding in -his chariot at the head of them.[145] - -But when they set out for their march, oh how the trumpets sounded, -their armour glittered, and how the colours waved in the wind! The -Prince's armour was all of gold, and it shone like the sun in the -firmament. The captains' armour was of proof, and was in appearance -like the glittering stars. There were also some from the court -that rode reformades,[146] for the love that they had to the King -Shaddai, and for the happy deliverance of the town of Mansoul.[147] - -Emmanuel also, when he had thus set forward to go to recover the -town of Mansoul, took with him, at the commandment of his Father, -forty-four battering-rams, and twelve slings,[148] to whirl stones -withal. Every one of these was made of pure gold; and these they -carried with them in the heart and body of their army, all along -as they went to Mansoul. - -So they marched till they came within less than a league of the -town. And there they lay till the first four captains came thither, -to acquaint him with matters. Then they took their journey to go -to the town of Mansoul, and unto Mansoul they came. But when the -old soldiers that were in the camp saw that they had new forces -to join with, they again gave such a shout before the walls of -the town of Mansoul, that it put Diabolus into another fright. So -they sat down before the town, not now as the other four captains -did, to wit, against the gates of Mansoul only; but they environed -it round on every side, and beset it behind and before; so that -now, let Mansoul look which way it will, it saw force and power -lie in siege against it. Besides, there were mounts cast up against -it. - -The Mount Gracious was on the one side, and Mount Justice was on -the other; further, there were several small banks and advance-ground--as -Plain-truth Hill, and No-sin Banks--where many of the slings were -placed against the town. Upon Mount Gracious were planted four, -and upon Mount Justice were planted as many; and the rest were -conveniently placed in several parts round about the town. Five -of the best battering-rams--that is, of the biggest of them--were -placed upon Mount Hearken; a mount cast up hard by Ear-gate, with -intent to break that open.[149] - -Now, when the men of the town saw the multitude of the soldiers -that were come up against the place, and the rams and slings, and -the mounts on which they were planted, together with the glittering -of the armour and the waving of their colours, they were forced -to shift and shift, and again to shift their thoughts, but they -hardly changed for thoughts more stout, but rather for thoughts -more faint. For though before they thought themselves sufficiently -guarded, yet now they began to think that no man knew what would -be their hap or lot. - -When the good Prince Emmanuel had thus beleaguered Mansoul; in -the first place he hangs out the white flag, which he caused to -be set up among the golden slings that were planted upon Mount -Gracious. And this he did for two reasons: 1. To give notice to -Mansoul that he could and would yet be gracious if they turned -to him. 2. And that he might leave them the more without excuse, -should he destroy them, they continuing in their rebellion. - -So the white flag, with the three golden doves on it, was hanged -out for two days together, to give them time and space to consider. -But they, as was hinted before, as if they were unconcerned, made -no reply to the favourable signal of the Prince. Then he commanded, -and they set the red flag upon that mount called Mount Justice. -It was the red flag of Captain Judgment, whose scutcheon was the -burning fiery furnace, and this also stood waving before them in -the wind for several days together. But look how they carried it -under the white flag when that was hanged out, so did they also -when the red one was, and yet he took no advantage of them. - -Then he commanded again that his servants would hang out the -black flag of defiance against them, whose scutcheon was the three -burning thunder-bolts. But as unconcerned was Mansoul at this as -at those that went before. But when the Prince saw that neither -mercy, nor judgment, nor execution of judgment, would or could come -near the heart of Mansoul, he was touched with much compunction, -and said, 'Surely this strange carriage of the town of Mansoul -doth rather arise from ignorance of the manner and feats of war, -than from a secret defiance of us, and abhorrence of their own -lives; or, if they know the manner of the war of their own, yet not -the rites and ceremonies of the wars in which we are concerned, -when I make wars upon mine enemy Diabolus.' - -Therefore, he sent to the town of Mansoul, to let them know what -he meant by those signs and ceremonies of the flag, and also to -know of them which of the things they would choose, whether grace -and mercy, or judgment and the execution of judgment. All this -while they kept their gates shut with locks, bolts, and bars, as -fast as they could; their guards, also, were doubled, and their -watch made as strong as they could. Diabolus also did pluck up -what heart he could to encourage the town to make resistance. - -The townsmen also made answer to the Prince's messenger, in -substance, according to that which follows:-- - -'Great Sir, as to what by your messenger you have signified to us, -whether we will accept of your mercy or fall by your justice, we -are bound by the law and custom of this place, and can give you no -positive answer. For it is against the law, government, and the -prerogative royal of our king, to make either peace or war without -him. But this we will do, we will petition that our prince will -come down to the wall, and there give you such treatment as he -shall think fit, and profitable for us.' - -When the good Prince Emmanuel heard this answer, and saw the -slavery and bondage of the people, and how much content they were -to abide in the chains of the tyrant Diabolus, it grieved him at -the heart. And, indeed, when at any time he perceived that any -were contented under the slavery of the giant, he would be affected -with it. - -But to return again to our purpose. After the town had carried this -news to Diabolus, and had told him, moreover, that the Prince that -lay in the leaguer[150] without the wall, waited upon them for an -answer, he refused, and huffed as well as he could, but in heart -he was afraid. Then, said he, I will go down to the gates myself, -and give him such an answer as I think fit. So he went down to -Mouth-gate, and there addressed himself to speak to Emmanuel, but -in such language as the town understood not, the contents whereof -were as follows:-- - -'O thou great Emmanuel, Lord of all the world, I know thee that -thou art the Son of the great Shaddai! Wherefore art thou come -to torment me, and to cast me out of my possession? This town of -Mansoul, as thou very well knowest, is mine, and that by twofold -right. 1. It is mine by right of conquest, I won it in the open -field. And shall the prey be taken from the mighty, or the lawful -captive be delivered? 2. This town of Mansoul is mine also by -their subjection. They have opened the gates of their town unto -me, they have sworn fidelity to me, and have openly chosen me to -be their king. They have also given their castle into my hands; -yea, they have put the whole strength of Mansoul under me. - -Moreover, this town of Mansoul hath disavowed thee; yea, they have -cast thy law, thy name, thy image, and all that is thine, behind -their back, and have accepted, and set up in their room, my law, -my name, mine image, and all that ever is mine. Ask else thy -captains, and they will tell thee that Mansoul hath, in answer to -all their summons, shown love and loyalty to me; but always disdain, -despite, contempt, and scorn to thee and thine. Now thou art the -Just One and the Holy, and shouldest do no iniquity; depart then, I -pray thee, therefore, from me, and leave me to my just inheritance, -peaceably.' - -This oration was made in the language of Diabolus himself. For -although he can, to every man, speak in their own language--else he -could not tempt them all as he does--yet he has a language proper -to himself, and it is the language of the infernal cave, or black -pit. - -Wherefore the town of Mansoul, poor hearts, understood him not, nor -did they see how he crouched and cringed, while he stood before -Emmanuel their Prince. Yea, they all this while took him to be -one of that power and force that by no means could be resisted. -Wherefore, while he was thus entreating that he might yet have his -residence there, and that Emmanuel would not take it from him by -force, the inhabitants boasted even of his valour, saying, 'Who is -able to make war with him?' - -Well, when this pretended king had made an end of what he would -say, Emmanuel, the golden Prince, stood up and spake, the contents -of whose words follow:-- - -'Thou deceiving one,' said he, 'I have in my Father's name, in -mine own name, and on the behalf and for the good of this wretched -town of Mansoul, somewhat to say unto thee. Thou pretendest -a right, a lawful right, to the deplorable town of Mansoul, when -it is most apparent to all my Father's court, that the entrance -which thou hast obtained in at the gates of Mansoul was through -thy lies and falsehood. Thou beliedst my Father, thou beliedst -his law, and so deceivedst the people of Mansoul. Thou pretendest -that the people have accepted thee for their king, their captain, -and right liege-Lord, but that also was by the exercise of deceit -and guile. Now, if lying wiliness, sinful craft, and all manner -of horrible hypocrisy, will go in my Father's court for equity -and right, in which court thou must be tried, then will I confess -unto thee that thou hast made a lawful conquest. But alas, what -thief, what tyrant, what devil is there that may not conquer -after this sort? But I can make it appear, O Diabolus, that thou, -in all thy pretences to a conquest of Mansoul, hast nothing of -truth to say. Thinkest thou this to be right, that thou didst put -the lie upon my Father, and madest him, to Mansoul, the greatest -deluder in the world? And what sayest thou to thy perverting, -knowingly, the right purport and intent of the law? Was it good -also that thou madest a prey of the innocency and simplicity of -the now miserable town of Mansoul? Yea, thou didst overcome Mansoul -by promising to them happiness in their transgressions against my -Father's law, when thou knewest, and couldest not but know, hadst -thou consulted nothing but thine own experience, that that was the -way to undo them. Thou hast also thyself--O thou master of enmity, -of despite--defaced my Father's image in Mansoul, and set up thy -own in its place, to the great contempt of my Father, the heightening -of thy sin, and to the intolerable damage of the perishing town -of Mansoul. Thou hast, moreover--as if all these were but little -things with thee--not only deluded and undone this place, but, by -thy lies and fradulent carriage hast set them against their own -deliverance. How hast thou stirred them up against my Father's -captains, and made them to fight against those that were sent of -him to deliver them from their bondage! All these things and very -many more thou hast done against thy light, and in contempt of -my Father and of his law; yea, and with design to bring under his -displeasure for ever the miserable town of Mansoul. I am therefore -come to avenge the wrong that thou hast done to my Father, and to -deal with thee for the blasphemies wherewith thou hast made poor -Mansoul blaspheme his name. Yea, upon thy head, thou prince of -the infernal cave, will I require it. - -'As for myself, O Diabolus, I am come against thee by lawful power, -and to take, by strength of hand, this town of Mansoul out of thy -burning fingers. For this town of Mansoul is mine, O Diabolus, -and that by undoubted right, as all shall see that will diligently -search the most ancient and most authentic records, and I will -plead my title to it, to the confusion of thy face. - -'First. For the town of Mansoul, my Father built and did fashion it -with his hand. The palace also that is in the midst of that town, -he built it for his own delight. This town of Mansoul therefore is -my Father's, and that by the best of titles; and he that gainsays -the truth of this must lie against his soul. - -'Second. O thou master of the lie, this town of Mansoul is mine. - -'1. For that I am my Father's heir, his firstborn, and the only -delight of his heart. I am therefore come up against thee in mine -own right, even to recover mine own inheritance out of thine hand -(Heb 1:2; John 16:15). - -'2. But further, as I have a right and title to Mansoul, by being -my Father's heir, so I have also by my Father's donation. His it -was, and he gave it me (John 17); nor have I at any time offended -my Father, that he should take it from me and give it to thee. -Nor have I been forced by playing the bankrupt to sell, or set to -sale to thee, my beloved town of Mansoul (Isa 1:1). Mansoul is my -desire, my delight, and the joy of my heart. But, - -'3. Mansoul is mine by right of purchase. I have bought it, O -Diabolus, I have bought it to myself. Now, since it was my Father's -and mine, as I was his heir; and since also I have made it mine -by virtue of a great purchase, it followeth that, by all lawful -right the town of Mansoul is mine, and that thou art an usurper, a -tyrant, and traitor, in thy holding possession thereof. Now, the -cause of my purchasing of it was this: Mansoul had trespassed -against my Father; now my Father had said, that in the day that -they broke his law they should die. Now it is more possible for -heaven and earth to pass away, than for my Father to break his -word (Matt 5:18). Wherefore, when Mansoul had sinned indeed by -hearkening to thy lie, I put in and became a surety to my Father, -body for body, and soul for soul, that I would make amends for -Mansoul's transgressions; and my Father did accept thereof. So -when the time appointed was come, I gave body for body, soul for -soul, life for life, blood for blood, and so redeemed my beloved -Mansoul. - -'4. Nor did I do this to the halves; my Father's law and justice -that were both concerned in the threatening upon transgression, -are both now satisfied, and very well content that Mansoul should -be delivered. - -'5. Nor am I come out this day against thee but by commandment of -my Father; it was he that said unto me, Go down and deliver Mansoul. - -'Wherefore, be it known unto thee, O thou fountain of deceit, and -be it also known to the foolish town of Mansoul, that I am not -come against thee this day without my Father. - -'And now,' said the golden-headed Prince, 'I have a word to the -town of Mansoul'; but so soon as mention was made that he had -a word to speak to the besotted town of Mansoul, the gates were -double-guarded, and all men commanded not to give him audience, so -he proceeded, and said, 'O unhappy town of Mansoul, I cannot but -be touched with pity and compassion for thee. Thou hast accepted -of Diabolus for thy king, and art become a nurse and minister of -Diabolonians against thy Sovereign Lord. Thy gates thou hast opened -to him, but hast shut them fast against me; thou hast given him -an hearing, but hast stopped thine ears at my cry; he brought -to thee thy destruction, and thou didst receive both him and it: -I am come to thee bringing salvation, but thou regardest me not. -Besides, thou hast, as with sacrilegious hands, taken thyself -with all that was mine in thee, and hast given all to my foe, and -to the greatest enemy my Father has. You have bowed and subjected -yourselves to him; you have vowed and sworn yourselves to be his. -Poor Mansoul! what shall I do unto thee? Shall I save thee? shall -I destroy thee? What shall I do unto thee? shall I fall upon thee -and grind thee to powder, or make thee a monument of the richest -grace? What shall I do unto thee? Hearken, therefore, thou town of -Mansoul, hearken to my word, and thou shalt live. I am merciful, -Mansoul, and thou shalt find me so; shut me not out of thy gates -(Cant 5:2). - -'O Mansoul, neither is my commission, nor inclination, at all to do -thee hurt; why fliest thou so fast from thy friend, and stickest -so close to thine enemy? Indeed, I would have thee, because it -becomes thee, to be sorry for thy sin; but do not despair of life, -this great force is not to hurt thee, but to deliver thee from -thy bondage, and to reduce thee to thy obedience (Luke 9:56; John -12:47). - -'My commission, indeed, is to make a war upon Diabolus thy king, -and upon all Diabolonians with him; for he is the strong man armed -that keeps the house, and I will have him out; his spoils I must -divide,[151] his armour I must take from him, his hold I must cast -him out of, and must make it an habitation for myself. And this, -O Mansoul, shall Diabolus know, when he shall be made to follow -me in chains, and when Mansoul shall rejoice to see it so. - -'I could, would I now put forth my might, cause that forthwith he -should leave you and depart; but I have it in my heart so to deal -with him, as that the justice of the war that I shall make upon -him may be seen and acknowledged by all. He hath taken Mansoul -by fraud, and keeps it by violence and deceit; and I will make -him bare and naked in the eyes of all observers. All my words are -true, I am mighty to save, and will deliver my Mansoul out of his -hand.'[152] - -This speech was intended chiefly for Mansoul, but Mansoul would -not have the hearing of it. They shut up Ear-gate, they barricaded -it up, they kept it locked and bolted; they set a guard thereat, -and commanded that no Mansoulonian should go out to him, nor that -any from the camp should be admitted into the town; all this they -did, so horribly had Diabolus enchanted them to do, and seek to -do for him, against their rightful Lord and Prince; wherefore no -man, nor voice, nor sound of man that belonged to the glorious -host, was to come into the town.[153] - -[CHAPTER VII.] - -[CONTENTS:--Emmanuel prepares to make war upon Mansoul--Diabolus -sends Mr. Loth-to-stoop with proposals for peace--These proposals -being dishonourable to Emmanuel, are all rejected--Again Diabolus -proposes to patch up a peace by reformation, offering to become -Emmanuel's deputy in that business--This proposal also rejected--New -preparations made for battle--Diabolus, expecting to be obliged to -abandon the town, does much mischief--Ear-gate, violently assaulted -by the battering-rams, at length gives way, and is broken to -pieces--Emmanuel's forces enter the town, and take possession of -the Recorder's house--Several mischievous Diabolonians are killed.] - -So when Emmanuel saw that Mansoul was thus involved in sin, he -calls his army together, since now also his words were despised, -and gave out a commandment throughout all his host to be ready -against the time appointed. Now, forasmuch as there was no way -lawfully to take the town of Mansoul, but to get in by the gates, -and at Ear-gate as the chief, therefore he commanded his captains -and commanders to bring their rams, their slings, and their men, -and place them at Eye-gate and Ear-gate, in order to his taking -the town. - -When Emmanuel had put all things in readiness to give Diabolus battle, -he sent again to know of the town of Mansoul if in peaceable manner -they would yield themselves, or whether they were yet resolved -to put him to try the utmost extremity. Then they together, with -Diabolus their king, called a council of war, and resolved upon -certain propositions that should be offered to Emmanuel, if he -will accept thereof, so they agreed; and then the next was who -should be sent on this errand. Now there was in the town of Mansoul -an old man, a Diabolonian, and his name was Mr. Loth-to-stoop, a -stiff man in his way, and a great doer for Diabolus; him therefore -they sent, and put into his mouth what he should say.[154] So he -went, and came to the camp to Emmanuel; and when he was come, a -time was appointed to give him audience. So at the time he came, -and after a Diabolonian ceremony or two, he thus began, and said, -'Great Sir, that it may be known unto all men how good-natured a -prince my master is, he hath sent me to tell your Lordship that -he is very willing, rather than to go to war, to deliver up into -your hands one-half of the town of Mansoul (Titus 1:16). I am therefore -to know if your Mightiness will accept of this proposition.'[155] - -Then said Emmanuel, 'The whole is mine by gift and purchase, -wherefore I will never lose one-half.' - -Then said Mr. Loth-to-stoop, 'Sir, my master hath said, that he -will be content that you shall be the nominal and titular Lord of -all, if he may possess but a part' (Luke 13:25). - -Then Emmanuel answered, 'The whole is mine really; not in name -and word only: wherefore I will be the sole Lord and possessor of -all, or of none at all of Mansoul.' - -Then Mr. Loth-to-stoop said again, 'Sir, behold the condescension -of my master! He says that he will be content, if he may but have -assigned to him some place in Mansoul as a place to live privately -in, and you shall be Lord of all the rest' (Acts 5:1-5). - -Then said the golden Prince, 'All that the Father giveth me, shall -come to me; and of all that he hath given me I will lose nothing, -no, not a hoof, nor a hair. I will not therefore, grant him, no, -not the least corner of Mansoul to dwell in, I will have all to -myself.' - -Then Loth-to-stoop said again, 'But, sir, suppose that my Lord -should resign the whole town to you, only with this proviso, -that he sometimes, when he comes into this country, may, for old -acquaintance' sake, be entertained as a way-faring man for two -days, or ten days or a month, or so; may not this small matter be -granted?' - -Then said Emmanuel, 'No: he came as a way-faring man to David, nor -did he stay long with him, and yet it had like to have cost David -his soul (2 Sam 12:1-5). I will not consent that he ever should -have any harbour more there.' - -Then said Mr. Loth-to-stoop, 'Sir, you seem to be very hard. -Suppose my master should yield to all that your lordship hath said, -provided that his friends and kindred in Mansoul may have liberty -to trade in the town, and to enjoy their present dwellings; may -not that be granted, sir?' - -Then said Emmanuel, 'No: that is contrary to my Father's will; for -all, and all manner of Diabolonians that now are, or that at any -time shall be found in Mansoul, shall not only lose their lands and -liberties, but also their lives' (Rom 6:13; Gal 5:24; Col 3:5). - -Then said Mr. Loth-to-stoop again, 'But, sir, may not my master, and -great Lord, by letters, by passengers, by accidental opportunities, -and the like, maintain, if he shall deliver up all unto thee, some -kind of old friendship with Mansoul' (John 10:8). - -Emmanuel answered, 'No, by no means; forasmuch as any such fellowship, -friendship, intimacy, or acquaintance in what way, sort, or mode -soever maintained, will tend to the corrupting of Mansoul, the -alienating of their affections from me, and the endangering of -their peace with my Father.' - -Mr. Loth-to-stoop yet added further; saying, 'But, great sir, -since my master hath many friends, and those that are dear to him -in Mansoul, may he not, if he shall depart from them, even of his -bounty and good-nature, bestow upon them, as he sees fit, some -tokens of his love and kindness, that he had for them, to the end -that Mansoul, when he is gone, may look upon such tokens of kindness -once received from their old friend, and remember him who was -once their King, and the merry times that they sometimes enjoyed -one with another, while he and they lived in peace together.' - -Then said Emmanuel, 'No; for if Mansoul come to be mine, I shall -not admit of, nor consent that there should be the least scrap, -shred, or dust of Diabolus left behind, as tokens or gifts bestowed -upon any in Mansoul, thereby to call to remembrance the horrible -communion that was betwixt them and him' (Rom 6:12-13). - -'Well sir,' said Mr. Loth-to-stoop, 'I have one thing more to -propound, and then I am got to the end of my commission. Suppose -that when my master is gone from Mansoul, any that shall yet live -in the town should have such business of high concerns to do, that -if they be neglected the party shall be undone; and suppose, sir, -that nobody can help in that case so well as my master and Lord; -may not now my master be sent for upon so urgent an occasion as -this? Or if he may not be admitted into the town, may not he and -the person concerned meet in some of the villages near Mansoul, and -there lay their heads together, and there consult of matters?'[156] -(2 Kings 1:3,6,7). - -This was the last of those ensnaring propositions that Mr. -Loth-to-stoop had to propound to Emmanuel on behalf of his master -Diabolus; but Emmanuel would not grant it, for he said, 'There can -be no case, or thing, or matter, fall out in Mansoul, when thy -master shall be gone, that may not be salved[157] by my Father; -besides, it will be a great disparagement to my Father's wisdom and -skill to admit any from Mansoul to go out to Diabolus for advice, -when they are bid before, in everything, by prayer and supplication, -to let their requests be made known to my Father (1 Sam 28:15; 2 -Kings 1:2-3). Further, this, should it be granted, would be to grant -that a door should be set open for Diabolus and the Diabolonians -in Mansoul, to hatch, and plot, and bring to pass treasonable designs, -to the grief of my Father and me, and to the utter destruction of -Mansoul.'[158] - -When Mr. Loth-to-stoop had heard this answer, he took his leave of -Emmanuel and departed, saying, that he would do word to his master -concerning this whole affair. So he departed and came to Diabolus -to Mansoul, and told him the whole of the matter, and how Emmanuel -would not admit, no, not by any means, that he, when he was once -gone out, should for ever have anything more to do, either in, -or with any that are of, the town of Mansoul. When Mansoul and -Diabolus had heard this relation of things, they with one consent -concluded to use their best endeavour to keep Emmanuel out of -Mansoul, and sent old Ill-pause, of whom you have heard before, -to tell the Prince and his captains so. So the old gentleman came -up to the top of Ear-gate, and called to the camp for a hearing; -who, when they gave audience, he said, 'I have in commandment -from my high Lord to bid you tell it to your Prince Emmanuel, that -Mansoul and their King are resolved to stand and fall together, -and that it is in vain for your Prince to think of ever having -of Mansoul in his hand, unless he can take it by force.' So some -went and told to Emmanuel what old Ill-pause, a Diabolonian in -Mansoul, had said. Then said the Prince, 'I must try the power -of my sword, for I will not, for all the rebellions and repulses -that Mansoul has made against me, raise my siege and depart, but -will assuredly take my Mansoul, and deliver it from the hand of -her enemy' (Eph 6:17). And with that he gave out a commandment -that Captain Boanerges, Captain Conviction, Captain Judgment, -and Captain Execution, should forthwith march up to Ear-gate -with trumpets sounding, colours flying, and with shouting for the -battle. Also he would that Captain Credence should join himself -with them. Emmanuel, moreover, gave order that Captain Good-hope -and Captain Charity should draw themselves up before Eye-gate. -He bid also that the rest of his Captains, and their men, should -place themselves for the best of their advantage against the -enemy, round about the town, and all was done as he had commanded. -Then he bid that the word should be given forth, and the word -was at that time 'EMMANUEL.' Then was an alarm sounded, and the -battering-rams were played, and the slings did whirl stones into -the town amain, and thus the battle began. Now Diabolus himself did -manage the townsmen in the war, and that at every gate; wherefore -their resistance was the more forcible, hellish, and offensive -to Emmanuel. Thus was the good Prince engaged and entertained by -Diabolus and Mansoul for several days together. And a sight worth -seeing it was, to behold how the captains of Shaddai behaved -themselves in this war. - -And first for Captain Boanerges, not to under-value the rest, he -made three most fierce assaults, one after another, upon Ear-gate, -to the shaking of the posts thereof. Captain Conviction, he also -made up as fast with Boanerges as possibly he could, and both -discerning that the gate began to yield, they commanded that the -rams should still be played against it. Now Captain Conviction -going up very near to the gate, was with great force driven back, -and received three wounds in the mouth. And those that rode -Reformades, they went about to encourage the captains. - -For the valour of the two captains made mention of before, the -Prince sent for them to his pavilion, and commanded that a while -they should rest themselves, and that with somewhat they should -be refreshed. Care also was taken for Captain Conviction, that he -should be healed of his wounds. The Prince also gave to each of -them a chain of gold, and bid them yet be of good courage. Nor did -Captain Good-hope nor Captain Charity come behind in this most -desperate fight, for they so well did behave themselves at Eye-gate, -that they had almost broken it quite open.[159] These also had a -reward from their Prince, as also had the rest of the captains, -because they did valiantly round about the town.[160] - -In this engagement several of the officers of Diabolus were slain, -and some of the townsmen wounded. For the officers, there was one -Captain Boasting slain. This Boasting thought that nobody could -have shaken the posts of Ear-gate, nor have shaken the heart of -Diabolus. Next to him there was one Captain Secure slain; this -Secure used to say that the blind and lame in Mansoul were able to -keep the gates of the town against Emmanuel's army (2 Sam 5:6). -This Captain Secure did Captain Conviction cleave down the head -with a two-handed sword, when he received himself three wounds in -his mouth. Besides these, there was one Captain Bragman, a very -desperate fellow, and he was captain over a band of those that threw -fire-brands, arrows, and death; he also received, by the hand of -Captain Good-hope at Eye-gate, a mortal wound in the breast. - -There was, moreover, one Mr. Feeling, but he was no captain, but -a great stickler to encourage Mansoul to rebellion, he received a -wound in the eye by the hand of one of Boanerges' soldiers, and -had by the captain himself been slain, but that he made a sudden -retreat. - -But I never saw Will-be-will so daunted in all my life: he was not -able to do as he was wont; and some say that he also received a -wound in the leg, and that some of the men in the Prince's army have -certainly seen him limp, as he afterwards walked on the wall.[161] - -I shall not give you a particular account of the names of the -soldiers that were slain in the town, for many were maimed and -wounded, and slain; for when they saw that the posts of Ear-gate -did shake, and Eye-gate was well-nigh broken quite open; and also -that their captains were slain, this took away the hearts of many -of the Diabolonians; they fell also by the force of the shot -that were sent by the golden slings into the midst of the town of -Mansoul.[162] - -Of the townsmen, there was one Love-no-good, he was a townsman, -but a Diabolonian, he also received his mortal wound in Mansoul, -but he died not very soon. Mr. Ill-pause also, who was the man that -came along with Diabolus when at first he attempted the taking of -Mansoul, he also received a grievous wound in the head, some say -that his brain-pan was cracked; this I have taken notice of, that -he was never after this able to do that mischief to Mansoul as -he had done in times past. Also old Prejudice and Mr. Anything -fled.[163] - -Now when the battle was over, the Prince commanded that yet once -more the white flag should be set upon Mount Gracious, in sight -of the town of Mansoul; to show that yet Emmanuel had grace for -the wretched town of Mansoul. - -When Diabolus saw the white flag hanging out again, and knowing -that it was not for him, but Mansoul, he cast in his mind to play -another prank, to wit, to see if Emmanuel would raise his siege -and begone, upon promise of a reformation.[164] So he comes down -to the gate one evening, a good while after the sun was gone down, -and calls to speak with Emmanuel, who presently came down to the -gate, and Diabolus saith unto him: - -'Forasmuch as thou makest it appear by thy white flag, that thou -art wholly given to peace and quiet; I thought meet to acquaint -thee that we are ready to accept thereof upon terms which thou -mayest admit. - -'I know that thou art given to devotion, and that holiness pleaseth -thee; yea, that thy great end in making a war upon Mansoul is that -it may be an holy habitation. Well, draw off thy forces from the -town, and I will bend Mansoul to thy bow. - -'[Thus] I will lay down all acts of hostility against thee, and -will be willing to become thy deputy, and will, as I have formerly -been against thee, now serve thee in the town of Mansoul. And more -particularly--1. I will persuade Mansoul to receive thee for their -Lord, and I know that they will do it the sooner when they shall -understand that I am thy deputy. 2. I will show them wherein they -have erred, and that transgression stands in the way to life. 3. -I will show them the holy law unto which they must conform, even -that which they have broken. 4. I will press upon them the necessity -of a reformation according to thy law. 5. And, moreover, that -none of these things may fail, I myself, at my own proper cost and -charge, will set up and maintain a sufficient ministry, besides -lectures, in Mansoul.[165] 6. Thou shalt receive, as a token of -our subjection to thee continually, year by year, what thou shalt -think fit to lay and levy upon us, in token of our subjection to -thee.'[166] - -Then said Emmanuel to him, 'O full of deceit, how movable are thy -ways! How often hast thou changed and rechanged, if so be thou -mightest still keep possession of my Mansoul, though, as has been -plainly declared before, I am the right heir thereof? Often hast -thou made thy proposals already, nor is this last a whit better -than they. And failing to deceive when thou showedst thyself -in thy black, thou hast now transformed thyself into an angel of -light, and wouldest, to deceive, be now as a minister of righteousness -(2 Cor 11:14). - -'But know thou, O Diabolus, that nothing must be regarded that thou -canst propound, for nothing is done by thee but to deceive; thou -neither hast conscience to God, nor love to the town of Mansoul; -whence then should these thy sayings arise, but from sinful craft -and deceit? He that can of list and will propound what he pleases, -and that wherewith he may destroy them that believe him, is to -be abandoned with all that he shall say. But if righteousness be -such a beauty-spot in thine eyes now, how is it that wickedness -was so closely stuck to by thee before. But this is by the by. Thou -talkest now of a reformation in Mansoul, and that thou thyself, -if I will please, will be at the head of that reformation, all the -while knowing that the greatest proficiency that man can make in -the law, and the righteousness thereof, will amount to no more -for the taking away of the curse from Mansoul than just nothing -at all; for a law being broken by Mansoul, that had before, upon -a supposition of the breach thereof, a curse pronounced against -him for it of God, can never, by his obeying of the law, deliver -himself therefrom. To say nothing of what a reformation is like to -be set up in Mansoul, when the devil is become corrector of vice. -Thou knowest that all that thou hast now said in this matter is -nothing but guile and deceit; and is, as it was the first, so is it -the last card that thou hast to play. Many there be that do soon -discern thee when thou showest them thy cloven foot; but in thy -white, thy light, and in thy transformation thou art seen but of -a few. But thou shalt not do thus with my Mansoul, O Diabolus, -for I do still love my Mansoul. - -'Besides, I am not come to put Mansoul upon works to live -thereby--should I do so, I should be like unto thee--but I am come -that by me, and by what I have and shall do for Mansoul, they may -to my Father be reconciled, though by their sin they have provoked -him to anger, and though by the law they cannot obtain mercy. - -'Thou talkest of subjecting of this town to good, when none desireth -it at thy hands. I am sent by my Father to possess it myself, and -to guide it by the skilfulness of my hands into such a conformity -to him as shall be pleasing in his sight. I will therefore possess -it myself, I will dispossess and cast thee out: I will set up mine -own standard in the midst of them: I will also govern them by new -laws, new officers, new motives, and new ways. Yea, I will pull -down this town, and build it again, and it shall be as though it had -not been, and it shall then be the glory of the whole universe.'[167] - -When Diabolus heard this, and perceived that he was discovered in -all his deceits, he was confounded and utterly put to a nonplus--; -but having in himself the fountain of iniquity, rage and malice -against both Shaddai and his Son, and the beloved town of Mansoul, -what doth he but strengthen himself what he could, to give fresh -battle to the noble Prince Emmanuel? So then, now we must have -another fight before the town of Mansoul is taken. Come up then, -to the mountains you that love to see military actions, and behold -by both sides how the fatal blow is given: while one seeks to hold, -and the other seeks to make himself master of the famous town of -Mansoul. - -Diabolus, therefore, having withdrawn himself from the wall to his -force that was in the heart of the town of Mansoul, Emmanuel also -returned to the camp; and both of them, after their divers ways, -put themselves into a posture fit to bid battle one to another. - -Diabolus, as filled with despair of retaining in his hands the -famous town of Mansoul, resolved to do what mischief he could, if -indeed, he could do any, to the army of the Prince, and to the -famous town of Mansoul; for, alas! it was not the happiness of the -silly town of Mansoul that was designed by Diabolus, but the utter -ruin and overthrow thereof; as now is enough in view. Wherefore -he commands his officers that they should then, when they see that -they could hold the town no longer, do it what harm and mischief -they could; rending and tearing of men, women, and children (Mark -9:26-27). For, said he, we had better quite demolish the place, -and leave it like a ruinous heap, than so leave it that it may be -an habitation for Emmanuel.[168] - -Emmanuel again, knowing that the next battle would issue in his -being made master of the place, gave out a royal commandment to -all his officers, high captains, and men of war, to be sure to -show themselves men of war against Diabolus and all Diabolonians; -but favourable, merciful, and meek to all the old inhabitants of -Mansoul. Bend, therefore, said the noble Prince, the hottest front -of the battle against Diabolus and his men. - -So the day being come, the command was given, and the Prince's men -did bravely stand to their arms; and did, as before, bend their -main force against Ear-gate, and Eye-gate. The word then, 'Mansoul -is won,' so they made their assault upon the town. Diabolus also, -as fast as he could with the main of his power, made resistance -from within, and his high lords and chief captains for a time -fought very cruelly against the Prince's army. - -But after three or four notable charges by the Prince, and his -noble captains, Ear-gate was broken open, and the bars and bolts -wherewith it was used to be fast shut up against the Prince, were -broken into a thousand pieces. Then did the Prince's trumpets -sound, the captains shout, the town shake, and Diabolus retreat to -his hold. Well, when the Prince's forces had broken open the gate, -himself came up and did set his throne in it; also he set his -standard thereby, upon a mount, that before by his men was cast -up to place the mighty slings thereon.[169] The mount was called -Mount Hear-well; there, therefore, the Prince abode, to wit, hard -by the going in at the gate. He commanded also that the golden -slings should yet be played upon the town, especially against the -castle, because for shelter thither was Diabolus retreated. Now -from Ear-gate the street was straight, even to the house of Mr. -Recorder that so was before Diabolus took the town, and hard by -his house stood the castle, which Diabolus for a long time had -made his irksome den. The captains, therefore, did quickly clear -that street by the use of their slings, so that way was made up to -the heart of the town. Then did the Prince command that Captain -Boanerges, Captain Conviction, and Captain Judgment should -forthwith march up the town to the old gentleman's gate. Then did -the captains in the most warlike manner enter into the town of -Mansoul, and marching in with flying colours, they came up to the -Recorder's house, and that was almost as strong as was the castle. -Battering-rams they took also with them, to plant against the -castle-gates. When they were come to the house of Mr. Conscience, -they knocked and demanded entrance. Now, the old gentleman, not -knowing as yet fully their design, kept his gates shut all the -time of this fight. Wherefore Boanerges demanded entrance at his -gates, and no man making answer, he gave it one stroke with the -head of a ram, and this made the old gentleman shake, and his -house to tremble and totter. Then came Mr. Recorder down to the -gate, and, as he could, with quivering lips, he asked who was -there. Boanerges answered, We are the captains and commanders of -the great Shaddai, and of the blessed Emmanuel his Son, and we -demand possession of your house for the use of our noble Prince. -And with that the battering-ram gave the gate another shake; this -made the old gentleman tremble the more, yet durst he not but open -the gate. Then the King's forces marched in, namely, the three -brave captains mentioned before. Now the Recorder's house was a -place of much convenience for Emmanuel, not only because it was -near to the castle, and strong, but also because it was large, -and fronted the castle, the den where now Diabolus was: for he -was now afraid to come out of his hold. As for Mr. Recorder, the -captains carried it very reservedly to him; as yet he knew nothing -of the great designs of Emmanuel; so that he did not know what -judgment to make, nor what would be the end of such thundering -beginnings. It was also presently noised in the town, how the -Recorder's house was possessed, his rooms taken up, and his palace -made the seat of the war; and no sooner was it noised abroad, but -they took the alarm as warmly, and gave it out to others of his -friends, and you know as a snow-ball loses nothing by rolling, so -in little time the whole town was possessed that they must expect -nothing from the Prince but destruction; and the ground of the -business was this. The Recorder was afraid, the Recorder trembled, -and the captains carried it strangely to the Recorder, so many came -to see; but when they with their own eyes did behold the captains -in the palace, and their battering-rams ever playing at the castle -gates to beat them down, they were riveted in their fears, and it -made them as in amaze. And, as I said, the man of the house would -increase all this, for whoever came to him, or discoursed with -him, nothing would he talk of, tell them, or hear, but that death -and destruction now attended Mansoul.[170] - -'For,' quoth the old gentleman, 'you are all of you sensible that -we all have been traitors to that once despised, but now famously -victorious and glorious Prince Emmanuel. For he now, as you see, -doth not only lie in close siege about us, but hath forced his -entrance in at our gates; moreover, Diabolus flees before him, and -he hath, as you behold, made of my house a garrison against the -castle, where he is. I, for my part, have transgressed greatly, and he -that is clean it is well for him. But, I say, I have transgressed -greatly in keeping silence when I should have spoken, and in -perverting of justice when I should have executed the same. True, -I have suffered something at the hand of Diabolus, for taking part -with the laws of King Shaddai; but that, alas! what will that do? -Will that make compensation for the rebellions and treasons that I -have done, and have suffered without gainsaying, to be committed -in the town of Mansoul? Oh, I tremble to think what will be the -end of this so dreadful and so ireful a beginning!' - -Now, while these brave captains were thus busy in the house of the -old Recorder, Captain Execution was as busy in other parts of the -town, in securing the back streets, and the walls. He also hunted -the Lord Will-be-will sorely; he suffered him not to rest in any -corner. He pursued him so hard, that he drove his men from him, and -made him glad to thrust his head into a hole. Also, this mighty -warrior did cut three of the Lord Will-be-will's officers down -to the ground; one was old Mr. Prejudice, he that had his crown -cracked in the mutiny; this man was made by Lord Will-be-will keeper -of Ear-gate, and fell by the hand of Captain Execution. There was -also one Mr. Backward-to-all-but-naught, and he also was one of -Lord Will-be-will's officers, and was the captain of the two guns -that once were mounted on the top of Ear-gate, he also was cut -down to the ground by the hands of Captain Execution. Besides -these two there was another, a third, and his name was Captain -Treacherous, a vile man this was, but one that Will-be-will did -put a great deal of confidence in; but him also did this Captain -Execution cut down to the ground with the rest.[171] - -He also made a very great slaughter among my Lord Will-be-will's -soldiers, killing many that were stout and sturdy, and wounding of -many that for Diabolus were nimble and active. But all these were -Diabolonians; there was not a man, a native of Mansoul, hurt.[172] - -Other feats of war were also likewise performed by other of the -captains, as at Eye-gate,[173] where Captain Good-hope and Captain -Charity had a charge, was great execution done; for the Captain -Good-hope, with his own hands, slew one Captain Blindfold, the -keeper of that gate; this Blindfold was captain of a thousand -men, and they were they that fought with mauls; he also pursued -his men, slew many, and wounded more, and made the rest hide their -heads in corners. - -There was also at that gate Mr. Ill-pause, of whom you have heard -before; he was an old man, and had a beard that reached down to his -girdle: the same was he that was orator to Diabolus; he did much -mischief in the town of Mansoul, and fell by the hand of Captain -Good-hope. - -What shall I say, the Diabolonians in these days lay dead in every -corner, though too many yet were alive in Mansoul.[174] - -[CHAPTER VIII.] - -[CONTENTS:--The principal inhabitants hold a conference, and agree -to petition the Prince for their lives--The castle gates broken -open--Emmanuel marches into Mansoul--Diabolus is made prisoner, -and bound in chains--The inhabitants, greatly distressed, petition -again and again--At length a free pardon is obtained, and universal -joy succeeds.] - -Now the old Recorder, and my Lord Understanding, with some others -of the chief of the town, to wit, such as knew they must stand -and fall with the famous town of Mansoul, came together upon a -day, and after consultation had, did jointly agree to draw up a -petition, and send it to Emmanuel, now while he sat in the gate of -Mansoul. So they drew up their petition to Emmanuel, the contents -whereof were this, That they, the old inhabitants of the now -deplorable town of Mansoul, confessed their sin, and were sorry -that they had offended his princely Majesty, and prayed that he -would spare their lives.[175] - -Upon this petition he gave no answer at all, and that did trouble -them yet so much the more. Now all this while the captains that -were in the Recorder's house were playing with the battering-rams -at the gates of the castle, to beat them down. So after some -time, labour, and travail, the gate of the castle that was called -Impregnable was beaten open, and broken into several splinters; -and so a way made to go up to the hold in which Diabolus had hid -himself.[176] Then was tidings sent down to Ear-gate, for Emmanuel -still abode there, to let him know that a way was made in at the -gates of the castle of Mansoul. But oh! how the trumpets at the -tidings sounded throughout the Prince's camp, for that now the -war was so near an end, and Mansoul itself of being set free.[177] - -Then the Prince arose from the place where he was, and took with -him such of his men of war as were fittest for that expedition, -and marched up the street of Mansoul to the old Recorder's house. - -Now the Prince himself was clad all in armour of gold, and so he -marched up the town with his standard borne before him; but he -kept his countenance much reserved all the way as he went, so that -the people could not tell how to gather to themselves love or hatred -by his looks. Now as he marched up the street, the townsfolk came -out at every door to see, and could not but be taken with his -person, and the glory thereof, but wondered at the reservedness of -his countenance; for as yet he spake more to them by his actions -and works, than he did by words or smiles. But also poor Mansoul, -as in such cases all are apt to do, they interpreted the carriages -of Emmanuel to them, as did Joseph's brethren his to them, even -all the quite contrary way. For, thought they, if Emmanuel loved -us, he would show it to us by word or carriage; but none of these -he doth, therefore Emmanuel hates us. Now if Emmanuel hates us, -then Mansoul shall be slain, then Mansoul shall become a dunghill. -They knew that they had transgressed his Father's law, and that -against him they had been in with Diabolus his enemy. They also -knew that the Prince Emmanuel knew all this; for they were convinced -that he was as an Angel of God, to know all things that are done -in the earth. And this made them think that their condition was -miserable, and that the good Prince would make them desolate. - -And, thought they, what time so fit to do this in as now, when he -has the bridle of Mansoul in his hand. And this I took special -notice of, that the inhabitants, notwithstanding all this, could not; -no, they could not, when they see him march through the town, but -cringe, bow, bend, and were ready to lick the dust of his feet. -They also wished a thousand times over, that he would become their -Prince and Captain, and would become their protection. They would -also one to another talk of the comeliness of his person, and how -much for glory and valour he outstripped the great ones of the -world. But, poor hearts, as to themselves their thoughts would -chance, and go upon all manner of extremes; yea, through the working -of them backward and forward, Mansoul became as a ball tossed, and -as a rolling thing before the whirlwind[178] (Isa 18:13, 23:18). - -Now when he was come to the castle gates, he commanded Diabolus -to appear, and to surrender himself into his hands. But oh! how -loath was the beast to appear! How he stuck at it! How he shrunk! -aye, how he cringed! Yet out he came to the Prince. Then Emmanuel -commanded, and they took Diabolus and bound him fast in chains, -the better to reserve him to the judgment that he had appointed for -him. But Diabolus stood up to entreat for himself, that Emmanuel -would not send him into the deep, but suffer him to depart out of -Mansoul in peace. - -When Emmanuel had taken him and bound him in chains, he led him -into the marketplace, and there, before Mansoul, stripped him of -his armour in which he boasted so much before. This now was one -of the acts of triumph of Emmanuel over his enemy; and all the -while that the giant was stripping, the trumpets of the golden -Prince did sound amain; the captains also shouted, and the soldiers -did sing for joy. Then was Mansoul called upon to behold the -beginning of Emmanuel's triumph over him in whom they so much had -trusted, and of whom they so much had boasted in the days when he -flattered them. - -Thus having made Diabolus naked in the eyes of Mansoul, and before -the commanders of the Prince, in the next place he commands that -Diabolus should be bound with chains to his chariot wheels. Then -leaving some of his forces, to wit, Captain Boanerges, and Captain -Conviction, as a guard for the castle-gates, that resistance might -be made on his behalf, if any that heretofore followed Diabolus -should make an attempt to possess it, he did ride in triumph over -him quite through the town of Mansoul, and so out at, and before -the gate called Eye-gate, to the plain where his camp did lie (Eph -4). - -But you cannot think unless you had been there, as I was, what a -shout there was in Emmanuel's camp when they saw the tyrant bound -by the hand of their noble Prince, and tied to his chariot wheels! -And they said, He hath led captivity captive; he hath spoiled -principalities and powers; Diabolus is subjected to the power of -his sword, and made the object of all derision![179] - -Those also that rode Reformades, and that came down to see the -battle, they shouted with that greatness of voice, and sung with -such melodious notes, that they caused them that dwell in the -highest orbs to open their windows, put out their heads, and look -down to see the cause of that glory (Luke 15:7-10).[180] - -The townsmen also, so many of them as saw this sight, were as it -were, while they looked, betwixt the earth and the heavens. True, -they could not tell what would be the issue of things as to them, -but all things were done in such excellent methods; and I cannot -tell how, but things in the management of them seemed to cast -a smile towards the town, so that their eyes, their heads, their -hearts, and their minds, and all that they had, were taken and -held, while they observed Emmanuel's order.[181] - -So when the brave Prince had finished this part of his triumph over -Diabolus his foe, he turned him up in the midst of his contempt -and shame, having given him a charge no more to be a possessor of -Mansoul. Then went he from Emmanuel, and out of the midst of his -camp to inherit the parched places in a salt land, seeking rest -but finding none (Matt 12:43). - -Now Captain Boanerges and Captain Conviction were both of them men -of very great majesty, their faces were like the faces of lions -(1 Chron 12:8), and their words like the roaring of the sea; (Isa -5:29-30) and they still quartered in Mr. Conscience's house, of -whom mention was made before. When therefore, the high and mighty -Prince had thus far finished his triumph over Diabolus, the townsmen -had more leisure to view and to behold the actions of these noble -captains. But the captains carried it with that terror and dread -in all that they did, and you may be sure that they had private -instructions so to do, that they kept the town under continual -heart-aching, and caused, in their apprehension, the well-being of -Mansoul for the future, to hang in doubt before them, so that, for -some considerable time, they neither knew what rest, or ease, or -peace, or hope meant.[182] - -Nor did the Prince himself, as yet, abide in the town of Mansoul, -but in his royal pavilion in the camp, and in the midst of his -Father's forces. So at a time convenient, he sent special orders to -Captain Boanerges to summons Mansoul, the whole of the townsmen, -into the castle-yard, and then and there, before their faces, to -take my Lord Understanding, Mr. Conscience, and that notable one, -the Lord Will-be-will, and put them all three in ward, and that -they should set a strong guard upon them there, until his pleasure -concerning them were further known. The which orders, when the -captains had put them in execution, made no small addition to the -fears of the town of Mansoul; for now, to their thinking, were -their former fears of the ruin of Mansoul confirmed. Now, what -death they should die, and how long they should be in dying, was -that which most perplexed their heads and hearts. Yea, they were -afraid that Emmanuel would command them all into the deep, the -place that the prince Diabolus was afraid of; for they knew that -they had deserved it. Also to die by the sword in the face of the -town, and in the open way of disgrace, from the hand of so good -and so holy a prince, that, too, troubled them sore. The town was -also greatly troubled for the men that were committed to ward, -for that they were their stay and their guide, and for that they -believed that if those men were cut off, their execution would -be but the beginning of the ruin of the town of Mansoul.[183] -Wherefore what do they, but together with the men in prison, draw -up a petition to the Prince, and sent it to Emmanuel by the hand -of Mr. Would-live. So he went and came to the Prince's quarters, -and presented the petition; the sum of which was this:-- - -'Great and wonderful Potentate, victor over Diabolus, and conqueror -of the town of Mansoul, We, the miserable inhabitants of that -most woful corporation, do humbly beg that we may find favour in -thy sight, and remember not against us former transgressions, nor -yet the sins of the chief of our town, but spare us according to -the greatness of thy mercy, and let us not die, but live in thy -sight; so shall we be willing to be thy servants, and if thou -shalt think fit, to gather our meat under thy table.[184] Amen.' - -So the petitioner went as was said with his petition to the Prince, -and the Prince took it at his hand, but sent him away with silence. -This still afflicted the town of Mansoul, but yet considering that -now they must either petition, or die--for now they could not do -anything else--therefore they consulted again, and sent another -petition, and this petition was much after the form and method of -the former. - -But when the petition was drawn up, by whom should they send it -was the next question; for they would not send this by him by whom -they sent the first, for they thought that the Prince had taken -some offence at the manner of his deportment before him; so they -attempted to make Captain Conviction their messenger with it, but -he said that he neither durst, nor would petition Emmanuel for -traitors; nor be to the Prince an advocate for rebels. Yet withal, -said he, our Prince is good, and you may adventure to send it by -the hand of one of your town, provided he went with a rope about -his head, and pleaded nothing but mercy.[185] - -Well, they made, through fear, their delays as long as they -could, and longer than delays were good; but fearing at last the -dangerousness of them, they thought, but with many a fainting in -their minds, to send their petition by Mr. Desires-awake; so they -sent for Mr. Desires-awake. Now he dwelt in a very mean cottage in -Mansoul, and he came at his neighbour's request. So they told him -what they had done, and what they would do concerning petitioning, -and that they did desire of him that he would go therewith to the -Prince. - -Then said Mr. Desires-awake, why should not I do the best I can to -save so famous a town as Mansoul from deserved destruction? They -therefore delivered the petition to him, and told him how he must -address himself to the Prince, and wished him ten thousand good -speeds. So he comes to the Prince's pavilion, as the first, and -asked to speak with his Majesty; so word was carried to Emmanuel, -and the Prince came out to the man. When Mr. Desires-awake saw the -Prince, he fell flat with his face to the ground, and cried out, -oh that Mansoul might live before thee! and with that he presented -the petition. The which when the Prince had read, he turned away -for a while and wept, but, refraining himself, he turned again -to the man, who all this while lay crying at his feet as at the -first, and said to him, Go thy way to thy place, and I will consider -of thy requests. - -Now you may think that they of Mansoul that had sent him, what with -guilt, and what with fear, lest their petition should be rejected, -could not but look with many a long look, and that too with strange -workings of heart, to see what would become of their petition. At -last, they saw their messenger coming back; so when he was come, -they asked him how he fared, what Emmanuel said, and what was -become of the petition. But he told them that he would be silent -till he came to the prison to my Lord Mayor, my Lord Will-be-will, -and Mr. Recorder. So he went forwards towards the prison-house, -where the men of Mansoul lay bound. But oh! what a multitude flocked -after to hear what the messenger said. So when he was come and had -shown himself at the grate of the prison, my Lord Mayor himself -looked as white as a clout, the Recorder also did quake; but they -asked and said, Come, good sir, what did the great Prince say to -you? Then said Mr. Desires-awake, when I came to my Lord's pavilion, -I called, and he came forth; so I fell prostrate at his feet, and -delivered to him my petition, for the greatness of his person, and -the glory of his countenance would not suffer me to stand upon my -legs. Now as he received the petition, I cried, oh that Mansoul -might live before thee! So, when for a while he had looked thereon, -he turned him about, and said to his servant, Go thy way to thy -place again, and I will consider of thy requests. The messenger -added, moreover, and said, The Prince to whom you sent me is such -a one for beauty and glory, that whoso sees him must both love -and fear him; I, for my part, can do no less; but I know not what -will be the end of these things.[186] At this answer they were -all at a stand; both they in prison, and they that followed the -messenger thither to hear the news; nor knew they what or what -manner of interpretation to put upon what the Prince had said. Now, -when the prison was cleared of the throng, the prisoners among -themselves began to comment upon Emmanuel's words. My Lord Mayor said -that the answer did not look with a rugged face; but Will-be-will -said that it betokened evil; and the Recorder, that it was -a messenger of death. Now, they that were left, and that stood -behind, and so could not so well hear what the prisoners said, -some of them catched hold of one piece of a sentence, and some on -a bit of another; some took hold of what the messenger said, and -some of the prisoners' judgment thereon; so none had the right -understanding of things; but you cannot imagine what work these -people made, and what a confusion there was in Mansoul now.[187] - -For presently they that had heard what was said, flew about the -town; one crying one thing, and another the quite contrary, and -both were sure enough they told the truth, for they did hear, they -said, with their ears what was said, and therefore could not be -deceived. One would say, We must all be killed; another would say, -We must all be saved; and a third would say that the Prince would -not be concerned with Mansoul; and a fourth that the prisoners -must be suddenly put to death. And as I said, every one stood to -it that he told his tale the rightest, and that all others but he -were out. Wherefore Mansoul had now molestation upon molestation, -nor could any man know on what to rest the sole of his foot; for -one would go by now, and as he went, if he heard his neighbour -tell his tale, to be sure he would tell the quite contrary, and -both would stand in it that he told the truth. Nay, some of them -had got this story by the end, that the Prince did intend to put -Mansoul to the sword. And now it began to be dark; wherefore poor -Mansoul was in sad perplexity all that night until the morning.[188] - -But, so far as I could gather, by the best information that I could -get, all this hubbub came through the words that the Recorder said, -when he told them that in his judgment the Prince's answer was a -messenger of death. It was this that fired the town, and that began -the fright in Mansoul, for Mansoul, in former times, did use to -count that Mr. Recorder was a seer, and that his sentence was equal -to the best of oracles, and thus was Mansoul a terror to itself. - -And now did they begin to feel what was the effects of stubborn -rebellion, and unlawful resistance against their Prince. I say -they now began to feel the effects thereof by guilt and fear, that -now had swallowed them up, and who more involved in the one, but -they who were most in the other; to wit, the chief of the town of -Mansoul. - -To be brief, when the fame[189] of the fright was out of the town, -and the prisoners had a little recovered themselves, they take to -themselves some heart, and think to petition the Prince for life -again. So they did draw up a third petition, the contents whereof -were this:-- - -'Prince Emmanuel the Great, Lord of all worlds, and Master of -mercy, We, thy poor, wretched, miserable, dying town of Mansoul, -do confess unto thy great and glorious Majesty that we have sinned -against thy Father and thee, and are no more worthy to be called -thy Mansoul, but rather to be cast into the pit. If thou wilt slay -us, we have deserved it. If thou wilt condemn us to the deep, we -cannot but say thou art righteous. We cannot complain, whatever -thou dost, or however thou carriest it towards us. But oh! let -mercy reign; and let it be extended to us! Oh let mercy take hold -upon us, and free us from our transgressions, and we will sing of -thy mercy and of thy judgment. Amen.' - -This petition, when drawn up, was designed to be sent to the Prince -as the first, but who should carry it, that was the question. Some -said, Let him do it that went with the first; but others thought not -good to do that, and that because he sped no better. Now there was -an old man in the town, and his name was Mr. Good-deed; a man that -bare only the name, but had nothing of the nature of the thing. -Now some were for sending of him, but the Recorder was by no means -for that, for, said he, we now stand in need of, and are pleading -for mercy, wherefore to send our petition by a man of this name -will seem to cross the petition itself. Should we make Mr. Good-deed -our messenger when our petition cries for mercy? - -'Besides,' quoth the old gentleman, 'should the Prince now, as he -receives the petition, ask him and say, What is thy name? as nobody -knows but he will, and he should say, Old Good-deed, what, think -you, would Emmanuel say but this, Aye! is old Good-deed yet alive -in Mansoul? then let old Good-deed save you from your distresses? -And if he says so, I am sure we are lost; nor can a thousand of -old Good-deeds save Mansoul.'[190] - -After the Recorder had given in his reasons why old Good-deed should -not go with this petition to Emmanuel, the rest of the prisoners -and chief of Mansoul opposed it also, and so old Good-deed was laid -aside, and they agreed to send Mr. Desires-awake again; so they -sent for him, and desired him that he would a second time go with -their petition to the Prince, and he readily told them he would. -But they bid him that in anywise he would take heed that in no -word or carriage he gave offence to the Prince, for by doing so, -for ought we can tell, you may bring Mansoul into utter destruction, -said they. - -Now Mr. Desires-awake, when he saw that he must go of this errand, -besought that they would grant that Mr. Wet-eyes might go with -him. Now this Mr. Wet-eyes was a near neighbour of Mr. Desires, -a poor man, a man of a broken spirit, yet one that could speak -well to a petition. So they granted that he should go with him. -Wherefore they address themselves to their business. Mr. Desires -put a rope upon his head, and Mr. Wet-eyes went with hands wringing -together.[191] Thus they went to the Prince's pavilion. - -Now when they went to petition this third time, they were -not without thoughts that by often coming they might be a burden -to the Prince. Wherefore, when they were come to the door of his -pavilion, they first made their apology for themselves, and for -their coming to trouble Emmanuel so often; and they said that they -came not hither to-day for that they delighted in being troublesome, -or for that they delighted to hear themselves talk, but for that -necessity caused them to come to his Majesty: they could, they -said, have no rest day nor night, because of their transgressions -against Shaddai, and against Emmanuel, his Son. They also thought -that some misbehaviour of Mr. Desires-awake the last time, might -give distaste to his Highness, and so cause that he returned from -so merciful a Prince empty, and without countenance. So when they -had made this apology, Mr. Desires-awake cast himself prostrate -upon the ground as at the first, at the feet of the mighty Prince, -saying, Oh that Mansoul might live before thee! and so he delivered -his petition. The Prince then having read the petition, turned -aside awhile, as before, and, coming again to the place where -the petitioner lay on the ground, he demanded what his name was, -and of what esteem in the account of Mansoul; for that he, above -all the multitude in Mansoul, should be sent to him upon such an -errand. Then said the man to the Prince, 'Oh let not my Lord be -angry; and why inquirest thou after the name of such a dead dog -as I am? Pass by, I pray thee, and take no notice of who I am, -because there is, as thou very well knowest, so great a disproportion -between me and thee. Why the townsmen chose to send me on this -errand to my Lord, is best known to themselves, but it could not -be for that they thought that I had favour with my Lord. For my -part, I am out of charity with myself; who then should be in love -with me? Yet live I would, and so would I that my townsmen should, -and because both they and myself are guilty of great transgressions, -therefore they have sent me, and I am come in their names to beg -of my Lord for mercy. Let it please thee therefore to incline to -mercy, but ask not what thy servants are.' - -Then said the Prince, 'And what is he that is become thy companion -in this so weighty a matter?' So Mr. Desires told Emmanuel that -he was a poor neighbour of his, and one of his most intimate -associates, and his name, said he, may it please your most excellent -Majesty, is Wet-eyes, of the town of Mansoul. I know that there -are many of that name that are naught, but I hope it will be no -offence to my Lord that I have brought my poor neighbour with me. - -Then Mr. Wet-eyes fell on his face to the ground, and made this -apology for his coming with his neighbour to his Lord:-- - -'O my Lord,' quoth he, 'what I am I know not myself, nor whether -my name be feigned or true, especially when I begin to think what -some have said, namely, that this name was given me because Mr. -Repentance was my father. Good men have bad children, and the -sincere do oftentimes beget hypocrites. My mother also called me -by this name from the cradle, but whether because of the moistness -of my brain, or because of the softness of my heart, I cannot tell. -I see dirt in mine own tears, and filthiness in the bottom of my -prayers.[192] But I pray thee'--and all this while the gentleman -wept--'that thou wouldest not remember against us our transgressions, nor -take offence at the unqualifiedness of thy servants, but mercifully -pass by the sin of Mansoul, and refrain from the glorifying of -thy grace no longer.'[193] - -So at his bidding they arose, and both stood trembling before him, -and he spake to them to this purpose:-- - -'The town of Mansoul hath grievously rebelled against my Father, in -that they have rejected him from being their King, and did choose -to themselves for their captain a liar, a murderer, and a runagate -slave. For this Diabolus, and your pretended prince, though once -so highly accounted of by you, made rebellion against my Father -and me, even in our palace and highest court there, thinking to -become a prince and king. But being there timely discovered and -apprehended, and for his wickedness bound in chains, and separated -to the pit with those who were his companions, he offered himself -to you, and you have received him. - -'Now this is, and for a long time hath been an high affront to my -Father, wherefore my Father sent to you a powerful army to reduce -you to your obedience. But you know how those men, their captains, -and their counsels, were esteemed of you, and what they received -at your hand. You rebelled against them, you shut your gates upon -them, you bid them battle, you fought them, and fought for Diabolus -against them. So they sent to my Father for more power, and I with -my men are come to subdue you. But as you treated the servants, -so you treated their Lord. You stood up in hostile manner against -me, you shut up your gates against me, you turned the deaf ear -to me, and resisted as long as you could; but now I have made -a conquest of you. Did you cry me mercy so long as you had hopes -that you might prevail against me?[194] But now I have taken the -town, you cry. But why did you not cry before, when the white -flag of my mercy, the red flag of justice, and the black flag -that threatened execution, were set up to cite you to it? Now I -have conquered your Diabolus, you come to me for favour, but why -did you not help me against the mighty? Yet I will consider your -petition, and will answer it so as will be for my glory. - -'Go, bid Captain Boanerges and Captain Conviction bring the prisoners -out to me into the camp to-morrow, and say you to Captain Judgment -and Captain Execution, Stay you in the castle, and take good heed -to yourselves that you keep all quiet in Mansoul until you hear -further from me.' And with that he turned himself from them, and -went into his royal pavilion again.[195] - -So the petitioners having received this answer from the Prince, -returned as at the first to go to their companions again. But they -had not gone far, but thoughts began to work in their minds that no -mercy as yet was intended by the Prince to Mansoul; so they went -to the place where the prisoners lay bound; but these workings of -mind about what would become of Mansoul, had such strong power -over them, that by that they were come unto them that sent them, -they were scarce able to deliver their message. - -But they came at length to the gates of the town--now the townsmen -with earnestness were waiting for their return--where many met -them, to know what answer was made to the petition. Then they cried -out to those that were sent, What news from the Prince? and what -hath Emmanuel said? But they said that they must, as before, go -up to the prison, and there deliver their message. So away they -went to the prison, with a multitude at their heels. Now, when -they were come to the grates of the prison, they told the first -part of Emmanuel's speech to the prisoners; to wit, how he reflected -upon their disloyalty to his Father and himself, and how they -had chose and closed with Diabolus, had fought for him, hearkened -to him, and been ruled by him, but had despised him and his men. -This made the prisoners look pale; but the messengers proceeded, -and said, He, the Prince, said, moreover, that yet he would consider -your petition, and give such answer thereto as would stand with his -glory. And as these words were spoken, Mr. Wet-eyes gave a great -sigh. At this they were all of them struck into their dumps, and -could not tell what to say. Fear also possessed them in a marvelous -manner; and death seemed to sit upon some of their eyebrows.[196] -Now, there was in the company a notable sharp-witted fellow, -a mean man of estate, and his name was old Inquisitive. This man -asked the petitioners if they had told out every whit of what -Emmanuel said. And they answered, Verily, no. Then said Inquisitive, -I thought so, indeed. Pray, what was it more that he said unto -you? Then they paused awhile; but at last they brought out all, -saying, The Prince did bid us bid Captain Boanerges and Captain -Conviction bring the prisoners down to him to-morrow; and that -Captain Judgment and Captain Execution should take charge of -the castle and town till they should hear further from him. They -said also that when the Prince had commanded them thus to do, he -immediately turned his back upon them, and went into his royal -pavilion. - -But O how this return, and specially this last clause of it, that -the prisoners must go out to the Prince into the camp, brake all -their loins in pieces! Wherefore, with one voice, they set up a -cry that reached up to the heavens.[197] This done, each of the -three prepared himself to die; and the Recorder [conscience] said -unto them, This was the thing that I feared; for they concluded -that to-morrow, by that the sun went down, they should be tumbled -out of the world. The whole town also counted of no other but -that, in their time and order, they must all drink of the same -cup. Wherefore the town of Mansoul spent that night in mourning, -and sackcloth, and ashes. The prisoners also, when the time was -come for them to go down before the Prince, dressed themselves in -mourning attire, with ropes upon their heads.[198] The whole town -of Mansoul also showed themselves upon the wall, all clad in mourning -weeds, if, perhaps, the Prince, with the sight thereof, might be -moved with compassion. But O how the busy-bodies [vain thoughts] -that were in the town of Mansoul did now concern themselves! They -did run here and there through the streets of the town by companies, -crying out as they ran in tumultuous wise, one after one manner, -and another the quite contrary, to the almost utter distraction -of Mansoul. - -Well, the time is come that the prisoners must go down to the camp, -and appear before the Prince. And thus was the manner of their -going down. Captain Boanerges went with a guard before them, and -Captain Conviction came behind, and the prisoners went down bound in -chains in the midst; so, I say, the prisoners went in the midst, -and the guard went with flying colours behind and before, but the -prisoners went with drooping spirits. - -Or, more particularly, thus: - -The prisoners went down all in mourning; they put ropes upon -themselves; they went on smiting themselves on the breasts, but -durst not lift up their eyes to heaven. Thus they went out at the -gate of Mansoul, till they came into the midst of the Prince's -army, the sight and glory of which did greatly heighten their -affliction. Nor could they now longer forbear, but cry out aloud, -O unhappy men! O wretched men of Mansoul! Their chains still mixing -their dolorous notes with the cries of the prisoners, made noise -more lamentable.[199] - -So, when they were come to the door of the Prince's pavilion, they -cast themselves prostrate upon the place. Then one went in and -told his Lord that the prisoners were come down. The Prince then -ascended a throne of state, and sent for the prisoners in; who when -they came, did tremble before him, also they covered their faces -with shame. Now as they drew near to the place where he sat, they -threw themselves down before him. Then said the Prince to the -Captain Boanerges, Bid the prisoners stand upon their feet. Then -they stood trembling before him, and he said, Are you the men that -heretofore were the servants of Shaddai? And they said, Yes, Lord, -yes. Then said the Prince again, Are you the men that did suffer -yourselves to be corrupted and defiled by that abominable one -Diabolus? And they said, We did more than suffer it, Lord; for we -chose it of our own mind. The Prince asked further, saying, Could -you have been content that your slavery should have continued under -his tyranny as long as you had lived? Then said the prisoners, -Yes, Lord, yes; for his ways were pleasing to our flesh, and we -were grown aliens to a better state. And did you, said he, when I -came up against this town of Mansoul, heartily wish that I might -not have the victory over you? Yes, Lord, yes, said they. Then -said the Prince, And what punishment is it, think you, that you -deserve at my hand for these and other your high and mighty sins? -And they said, Both death and the deep,[200] Lord; for we have -deserved no less. He asked again if they had aught to say for -themselves, why the sentence that they confessed that they had -deserved should not be passed upon them? And they said, We can say -nothing, Lord; thou art just, for we have sinned. Then said the -Prince, And for what are those ropes on your heads? The prisoners -answered, These ropes [sins] are to bind us withal to the place of -execution, if mercy be not pleasing in thy sight. So he further -asked, if all the men in the town of Mansoul were in this confession -as they? And they answered, All the natives [powers of the soul], -Lord; but for the Diabolonians [corruptions and lusts] that came -into our town when the tyrant got possession of us, we can say -nothing for them.[201] - -Then the Prince commanded that a herald should be called, and that -he should, in the midst, and throughout the camp of Emmanuel, -proclaim, and that with sound of trumpet, that the Prince, the -Son of Shaddai, had, in his Father's name, and for his Father's -glory, gotten a perfect conquest and victory over Mansoul, and -that the prisoners should follow him, and say, Amen. So this was -done as he had commanded. And presently the music that was in the -upper region sounded melodiously. The captains that were in the -camp shouted, and the soldiers did sing songs of triumph to the -Prince, the colours waved in the wind, and great joy was everywhere, -only it was wanting as yet in the hearts of the men of Mansoul.[202] - -Then the Prince called for the prisoners to come and to stand -again before him, and they came and stood trembling. And he said -unto them, The sins, trespasses, iniquities, that you, with the -whole town of Mansoul, have from time to time committed against -my Father and me, I have power and commandment from my Father to -forgive to the town of Mansoul; and do forgive you accordingly. -And having so said, he gave them written in parchment, and sealed -with seven seals, a large and general pardon, commanding both my -Lord Mayor, my Lord Will-be-will, and Mr. Recorder, to proclaim, -and cause it to be proclaimed to-morrow by that the sun is up, -throughout the whole town of Mansoul. - -Moreover, the Prince stripped the prisoners of their mourning weeds, -and gave them 'beauty for ashes, the oil of joy for mourning, and -the garment of praise for the spirit of heaviness' (Isa 61:3) - -Then he gave to each of the three, jewels of gold, and precious -stones, and took away their ropes, and put chains of gold about -their necks, and ear-rings in their ears. Now the prisoners, when -they did hear the gracious words of Prince Emmanuel, and had beheld -all that was done unto them, fainted almost quite away; for the -grace, the benefit, the pardon, was sudden, glorious, and so big, -that they were not able, without staggering, to stand up under -it.[203] Yea, my Lord Will-be-will swooned outright; but the Prince -stepped to him, put his everlasting arms under him, embraced -him, kissed him, and bid him be of good cheer, for all should be -performed according to his word. He also did kiss, and embrace, -and smile upon the other two that were Will-be-will's companions, -saying, Take these as further tokens of my love, favour, and -compassion to you; and I charge you, that you, Mr. Recorder, tell -in the town of Mansoul what you have heard and seen. - -Then were their fetters broken to pieces before their faces, and -cast into the air, and their steps[204] were enlarged under them. -Then they fell down at the feet of the Prince, and kissed his -feet, and wetted them with tears; also they cried out with a mighty -strong voice, saying, 'Blessed be the glory of the Lord from this -place' (Eze 3:12). So they were bid rise up, and go to the town, -and tell to Mansoul what the Prince had done. He commanded also -that one with a pipe and tabor should go and play before them all -the way into the town of Mansoul. Then was fulfilled what they never -looked for, and they were made to possess that which they never -dreamed of.[205] The Prince also called for the noble Captain -Credence, and commanded that he and some of his officers should -march before the noble men of Mansoul with flying colours into -the town. He gave also unto Captain Credence a charge, that about -that time that the Recorder did read the general pardon in the town -of Mansoul, that at that very time he should with flying colours -march in at Eye-gate with his ten thousands at his feet, and that -he should so go until he came by the high street of the town, -up to the castle gates, and that himself should take possession -thereof against his Lord came thither. He commanded, moreover, -that he should bid Captain Judgment and Captain Execution to leave -the stronghold to him, and to withdraw from Mansoul, and to return -into the camp with speed unto the Prince. - -And now was the town of Mansoul also delivered from the terror of -the first four captains and their men.[206] - -[CHAPTER IX] - -[CONTENTS:--The liberated prisoners return to Mansoul, where they -are received with great joy--The inhabitants request Emmanuel to -take up his residence among them--He consents--Makes a triumphal -entry amid the shouts of the people--The town is new modeled, and -the image of Shaddai erected.] - -Well, I told you before how the prisoners were entertained by the -noble Prince Emmanuel, and how they behaved themselves before him, -and how he sent them away to their home with pipe and tabor going -before them. And now you must think that those of the town that -had all this while waited to hear of their death, could not but -be exercised with sadness of mind, and with thoughts that pricked -like thorns. Nor could their thoughts be kept to any one point; the -wind blew with them all this while at great uncertainties, yea, -their hearts were like a balance that had been disquieted with a -shaking hand. But at last, as they with many a long look looked -over the wall of Mansoul, they thought that they saw some returning -to the town; and thought again, Who should they be too, who should -they be? At last they discerned that they were the prisoners; -but can you imagine how their hearts were surprised with wonder, -especially when they perceived also in what equipage and with what -honour they were sent home? They went down to the camp in black, -but they came back to the town in white; they went down to the -camp in ropes, they came back in chains of gold; they went down -to the camp with their feet in fetters, but came back with their -steps enlarged under them; they went also to the camp looking -for death, but they came back thence with assurance of life; they -went down to the camp with heavy hearts, but came back again with -pipe and tabor playing before them. So, so soon as they were come -to Eye-gate, the poor and tottering town of Mansoul adventured to -give a shout, and they gave such a shout as made the captains in -the Prince's army leap at the sound thereof. - -Alas for them, poor hearts! who could blame them, since their dead -friends were come to life again? for it was to them as life from -the dead, to see the ancients of the town of Mansoul shine in -such splendour. They looked for nothing but the axe and the block; -but behold, joy and gladness, comfort and consolation, and such -melodious notes attending of them that was sufficient to make a -sick man well. So when they came up, they saluted each other with -Welcome! welcome! and blessed be he that has spared you (Isa -33:24). They added also, We see it is well with you, but how must -it go with the town of Mansoul? and, Will it go well with the town -of Mansoul? said they. Then answered them the Recorder and my Lord -Mayor, Oh tidings! glad tidings! good tidings of good and of great -joy to poor Mansoul! Then they gave another shout that made the -earth to ring again. After this they inquired yet more particularly -how things went in the camp, and what message they had from Emmanuel -to the town, So they told them all passages that had happened -to them at the camp, and everything that the Prince did to them. -This made Mansoul wonder at the wisdom and grace of the Prince -Emmanuel. Then they told them what they had received at his hands -for the whole town of Mansoul; and the Recorder delivered it in -these words--PARDON, PARDON, PARDON for Mansoul; and this shall -Mansoul know to-morrow. Then he commanded, and they went and -summoned Mansoul to meet together in the market-place to-morrow, -there to hear their general pardon read. - -But who can think what a turn, what a change, what an alteration -this hint of things did make in the countenance of the town of -Mansoul! No man of Mansoul could sleep that night for joy;[207] -in every house there was joy and music, singing and making merry, -telling and hearing of Mansoul's happiness, was then all that -Mansoul had to do; and this was the burden of all their song--Oh, -more of this at the rising of the sun! more of this to-morrow! Who -thought yesterday, would one say, that this day would have been -such a day to us? And who thought, that saw our prisoners go down -in irons, that they would have returned in chains of gold! yea, they -that judged themselves as they went to be judged of their judge, -were by his mouth acquitted, not for that they were innocent, but -of the Prince's mercy, and sent home with pipe and tabor. But is -this the common custom of princes? do they use to show such kind -of favours to traitors? No! this is only peculiar to Shaddai, and -unto Emmanuel. his Son.[208] - -Now morning drew on apace, wherefore the Lord Mayor, the Lord -Will-be-will, and Mr. Recorder came down to the market-place at -the time that the Prince had appointed, where the townsfolk were -waiting for them; and when they came, they came in that attire and -in that glory that the Prince had put them into the day before, and -the street was lightened with their glory. So the Mayor, Recorder, -and my Lord Will-be-will drew down to Mouth-gate, which was at the -lower end of the market-place, because that of old time was the -place where they used to read public matters. Thither therefore -they came in their robes, and their tabret went before them. Now -the eagerness of the people to know the full of the matter was -great. - -Then the Recorder stood up upon his feet, and first beckoning with -his hand for a silence, he read out with loud voice the pardon. -But when he came to these words, 'The Lord, the Lord God, merciful -and gracious, pardoning iniquity, transgression, and sin'(Exo 34:6); -and to these, 'all manner of sin and blasphemy shall be forgiven,' -&c. (Mark 3:28); they could not forbear but leap for joy. For this -you must know, that there was conjoined herewith every man's name -in Mansoul; also the seals of the pardon made a brave show.[209] - -When the Recorder had made an end of reading the pardon, the townsmen -ran up upon the walls of the town, and leaped and skipped thereon -for joy; and bowed themselves seven times with their faces towards -Emmanuel's pavilion, and shouted out aloud for joy, and said, Let -Emmanuel live for ever! Then order was given to the young men in -Mansoul, that they should ring the bells for joy. So the bells -did ring, and the people sing, and the music go in every house in -Mansoul.[210] - -When the Prince had sent home the three prisoners of Mansoul with -joy, and pipe, and tabor; he commanded his captains, with all the -field-officers and soldiers throughout his army, to be ready in -that morning that the Recorder should read the pardon in Mansoul, -to do his further pleasure. So the morning, as I have showed, being -come, just as the Recorder had made an end of reading the pardon, -Emmanuel commanded that all the trumpets in the camp should sound, -that the colours should be displayed, half of them upon Mount -Gracious, and half of them upon Mount Justice.[211] He commanded -also that all the captains should show themselves in all their -harness, and that the soldiers should shout for joy. Nor was -Captain Credence, though in the castle, silent in such a day, but -he, from the top of the hold, showed himself with sound of trumpet -to Mansoul, and to the Prince's camp. - -Thus have I showed you the manner and way that Emmanuel took to -recover the town of Mansoul from under the hand and power of the -tyrant Diabolus. - -Now when the Prince had completed these, the outward ceremonies of -his joy, he again commanded that his captains and soldiers should -show unto Mansoul some feats of war. So they presently addressed -themselves to this work. But oh, with what agility, nimbleness, -dexterity, and bravery did these military men discover their skill -in feats of war to the now gazing town of Mansoul! - -They marched, they counter-marched, they opened to the right and -left, they divided and subdivided, they closed, they wheeled, made -good their front and rear with their right and left wings, and -twenty things more, with that aptness, and then were all as they -were again, that they took, yea, ravished the hearts that were -in Mansoul to behold it. But add to this, the handling of their -arms, the managing of their weapons of war, were marvellous taking -to Mansoul and me.[212] - -When this action was over, the whole town of Mansoul came out as -one man to the Prince in the camp to thank him, and praise him for -his abundant favour, and to beg that it would please his grace to -come unto Mansoul with his men, and there to take up their quarters -for ever. And this they did in most humble manner, bowing themselves -seven times to the ground before him. Then said he, All peace be -to you. So the town came nigh, and touched with the hand the top -of his golden scepter, and they said, Oh that the Prince Emmanuel, -with his captains and men of war, would dwell in Mansoul for ever; -and that his battering-rams and slings might be lodged in her for -the use and service of the Prince, and for the help and strength -of Mansoul. 'For,' said they, 'we have room for thee, we have -room for thy men, we have also room for thy weapons of war, and a -place to make a magazine for thy carriages. Do it, Emmanuel, and -thou shalt be King and Captain in Mansoul for ever. Yea govern -thou also according to all the desire of thy soul, and make thou -governors and princes under thee of thy captains and men of war, and -we will become thy servants, and thy laws shall be our direction.' - -They added, moreover, and prayed his Majesty to consider thereof; -'for,' said they, 'if now, after all this grace bestowed upon us -thy miserable town of Mansoul, thou shouldest withdraw, thou and -thy captains from us, the town of Mansoul will die.[213] Yea,' said -they, 'our blessed Emmanuel, if thou shouldest depart from us now -thou hast done so much good for us, and showed so much mercy unto -us; what will follow but that our joy will be as if it had not been, -and our enemies will a second time come upon us with more rage -than at the first. Wherefore, we beseech thee, O thou the desire -of our eyes, and the strength and life of our poor town, accept -of this motion that now we have made unto our Lord, and come and -dwell in the midst of us, and let us be thy people. Besides, Lord, -we do not know but that to this day many Diabolonians may be yet -lurking in the town of Mansoul, and they will betray us when thou -shalt leave us, into the hand of Diabolus again; and who knows -what designs, plots, or contrivances have passed betwixt them about -these things already; loth we are to fall again into his horrible -hands. Wherefore, let it please thee to accept of our palace for -thy place of residence, and of the houses of the best men in our -town for the reception of thy soldiers, and their furniture.'[214] - -Then said the Prince, 'If I come to your town, will you suffer -me further to prosecute that which is in mine heart against mine -enemies and yours, yea, will you help me in such undertakings?' - -They answered, 'We know not what we shall do; we did not think -once that we should have been such traitors to Shaddai as we have -proved to be; what then shall we say to our Lord? Let him put no -trust in his saints, let the Prince dwell in our castle, and make -of our town a garrison, let him set his noble captains, and his -warlike soldiers over us. Yea, let him conquer us with his love, -and overcome us with his grace, and then surely shall he be but -with us, and help us, as he was, and did that morning that our -pardon was read unto us, we shall comply with this, our Lord, and -with his ways, and fall in with his word against the mighty. - -'One word more, and thy servants have done, and in this will -trouble our Lord no more. We know not the depth of the wisdom of -thee our Prince. Who could have thought that had been ruled by his -reason, that so much sweet as we do now enjoy should have come -out of those bitter trials wherewith we were tried at the first? -but, Lord, let light go before, and let love come after; yea, take -us by the hand, and lead us by thy counsels, and let this always -abide upon us, that all things shall be for the best for thy -servants, and come to our Mansoul, and do as it pleaseth thee. Or, -Lord, come to our Mansoul, do what thou wilt, so thou keepest us -from sinning, and makest us serviceable to thy Majesty.'[215] - -Then said the Prince to the town of Mansoul again, 'Go, return to -your houses in peace, I will willingly in this comply with your -desires. I will remove my royal pavilion, I will draw up my forces -before Eye-gate to-morrow, and so will march forwards into the -town of Mansoul. I will possess myself of your castle of Mansoul, -and will set my soldiers over you; yea, I will yet do things in -Mansoul that cannot be paralleled in any nation, country or kingdom -under heaven.' - -Then did the men of Mansoul give a shout, and returned unto their -houses in peace; they also told to their kindred and friends the -good that Emmanuel had promised to Mansoul. And to-morrow, said -they, he will march into our town, and take up his dwelling, he -and his men in Mansoul. - -Then went out the inhabitants of the town of Mansoul with haste to -the green trees, and to the meadows, to gather boughs and flowers, -therewith to strew the streets against their Prince, the Son -of Shaddai, should come; they also made garlands, and other fine -works, to betoken how joyful they were, and should be to receive -their Emmanuel into Mansoul; yea, they strewed the street quite from -Eye-gate to the castle-gate, the place where the Prince should be. -They also prepared for his coming what music the town of Mansoul -would afford, that they might play before him to the palace, his -habitation. - -So, at the time appointed, he makes his approach to Mansoul, and the -gates were set open for him, there also the ancients and elders of -Mansoul met him, to salute him with a thousand welcomes. Then he -arose and entered Mansoul, he and all his servants. The elders of -Mansoul did also go dancing before him till he came to the castle -gates. And this was the manner of his going up thither. He was clad -in his golden armour, he rode in his royal chariot, the trumpets -sounded about him, the colours were displayed, his ten thousands -went up at his feet, and the elders of Mansoul danced before -him.[216] And now were the walls of the famous town of Mansoul -filled with the tramplings of the inhabitants thereof, who went up -thither to view the approach of the blessed Prince, and his royal -army. Also the casements, windows, balconies, and tops of the houses -were all now filled with persons of all sorts to behold how their -town was to be filled with good. [217] Now when he was come so far -into the town as to the Recorder's house, he commanded that one -should go to Captain Credence, to know whether the castle of Mansoul -was prepared to entertain his Royal Presence, for the preparation of -that was left to that captain, and word was brought that it was -(Acts 15:9).[218] Then was Captain Credence commanded also to come -forth with his power to meet the Prince, the which was, as he had -commanded, done, and he conducted him into the castle (Eph 3:17). -This done, the Prince that night did lodge in the castle with his -mighty captains and men of war, to the joy of the town of Mansoul. -Now the next care of the townsfolk was how the captains and soldiers -of the Prince's army should be quartered among them, and the care -was not how they should shut their hands of them, but how they -should fill their houses with them; for every man in Mansoul now had -that esteem of Emmanuel and his men, that nothing grieved them more -than because they were not enlarged enough, every one of them to -receive the whole army of the Prince, yea, they counted it their -glory to be waiting upon them, and would in those days run at their -bidding like lackeys. At last they came to this result:--1. That -Captain Innocency should quarter at Mr. Reason's. 2. That Captain -Patience should quarter at Mr. Mind's. This Mr. Mind was formerly -the Lord Will-be-will's clerk, in time of the late rebellion. 3. It -was ordered that Captain Charity should quarter at Mr. Affection's -house. 4. That Captain Good-hope should quarter at my Lord Mayor's. -Now for the house of the Recorder, himself desired, because his -house was next to the castle, and because from him it was ordered by -the Prince, that, if need be, the alarm should be given to Mansoul; -it was, I say, desired by him that Captain Boanerges and Captain -Conviction should take up their quarters with him, even they and all -their men. 5. As for Captain Judgment and Captain Execution, my Lord -Will-be-will took them, and their men to him, because he was to rule -under the Prince for the good of the town of Mansoul now, as he had -before, under the tyrant Diabolus for the hurt and damage thereof -(Rom 6:19; Eph 3:17). 6. And throughout the rest of the town were -quartered Emmanuel's forces, but Captain Credence with his men abode -still in the castle. So the Prince, his captains, and his soldiers -were lodged in the town of Mansoul.[219] Now the ancients and elders -of the town of Mansoul thought that they never should have enough of -the Prince Emmanuel; his person, his actions, his words, and -behaviour, were so pleasing, so taking, so desirable to them. -Wherefore, they prayed him, that though the castle of Mansoul was -his place of residence, and they desired that he might dwell there -for ever, yet that he would often visit the streets, houses, and -people of Mansoul. For, said they, Dread Sovereign, thy presence, -thy looks, thy smiles, thy words, are the life, and strength, and -sinews of the town of Mansoul.[220] Besides this, they craved that -they might have, without difficulty or interruption, continual -access unto him, so for that very purpose he commanded that the -gates should stand open, that they might there see the manner of his -doings, the fortifications of the place, and the royal mansion-house -of the Prince. When he spake they all stopped their mouths and gave -audience; and when he walked, it was their delight to imitate him in -his goings. Now upon a time Emmanuel made a feast for the town of -Mansoul, and upon the feasting-day the townsfolk were come to the -castle to partake of his banquet. And he feasted them with all -manner of outlandish food, food that grew not in the fields of -Mansoul, nor in all the whole Kingdom of Universe. It was food that -came from his Father's court, and so there was dish after dish set -before them, and they were commanded freely to eat. But still when a -fresh dish was set before them, they would whisperingly say to each -other, What is it? (Exo 16:15) [221] For they wist not what to call -it. They drank also of the water that was made wine; and were very -merry with him. There was music also all the while at the table, and -man did eat angels' food, and had honey given him out of the rock. -So Mansoul did eat the food that was peculiar to the court, yea, -they had now thereof to the full (Psa 78:24,25). [222] I must not -forget to tell you that as at this table there were musicians, so -they were not those of the country, nor yet of the town of Mansoul; -but they were the masters of the songs that were sung at the court -of Shaddai.[223] Now after the feast was over, Emmanuel was for -entertaining the town of Mansoul with some curious riddles of -secrets drawn up by his Father's secretary, by the skill and wisdom -of Shaddai; the like to these there is not in any kingdom. These -riddles were made upon the King Shaddai himself, and upon Emmanuel -his Son, and upon his wars and doings with Mansoul. Emmanuel also -expounded unto them some of those riddles himself, but oh how they -were lightened! They saw what they never saw, they could not have -thought that such rarities could have been couched in so few and -such ordinary words. I told you before whom these riddles did -concern; and as they were opened, the people did evidently see it -was so. Yea, they did gather that the things themselves were a kind -of portraiture, and that of Emmanuel himself; for when they read in -the scheme where the riddles were writ, and looked in the face of -the Prince, things looked so like the one to the other that Mansoul -could not forbear but say, This is the Lamb, this is the Sacrifice, -this is the Rock, this is the Red Cow, this is the Door, and this is -the way; with a great many other things more.[224] And thus he -dismissed the town of Mansoul. But can you imagine how the people of -the corporation were taken with this entertainment? Oh they were -transported with joy, they were drowned with wonderment, while they -saw and understood, and considered what their Emmanuel entertained -them withal, and what mysteries he opened to them; and when they -were at home in their houses, and in their most retired places, they -could not but sing of him, and of his actions. Yea, so taken were -the townsmen now with their Prince, that they would sing of him in -their sleep. Now it was in the heart of the Prince Emmanuel to new -model the town of Mansoul, and to put it into such a condition as -might be more pleasing to him, and that might best stand with the -profit and security of the now flourishing town of Mansoul. He -provided also against insurrections at home, and invasions from -abroad; such love had he for the famous town of Mansoul. Wherefore -he first of all commanded that the great slings that were brought -from his Father's court, when he came to the war of Mansoul, should -be mounted, some upon the battlements of the castle, some upon the -towers, for there were towers in the town of Mansoul, towers new -built by Emmanuel since he came thither.[225] There was also an -instrument invented by Emmanuel, that was to throw stones from the -castle of Mansoul, out at Mouth-gate; an instrument that could not -be resisted, nor that would miss of execution; wherefore for the -wonderful exploits that it did when used, it went without a name, -and it was committed to the care of, and to be managed by the brave -captain, the Captain Credence, in case of war.[226] This done, -Emmanuel called the Lord Will-be-will to him, and gave him in -commandment to take care of the gates, the wall, and towers in -Mansoul. Also the Prince gave him the militia into his hand; and a -special charge to withstand all insurrections and tumults that might -be made in Mansoul, against the peace of our Lord the King, and the -peace and tranquillity of the town of Mansoul. He also gave him in -commission, that if he found any of the Diabolonians lurking in any -corner in the famous town of Mansoul, he should forthwith apprehend -them, and stay them, or commit them to safe custody, that they may -be proceeded against according to law. Then he called unto him the -Lord Understanding, who was the old Lord Mayor, he that was put out -of place when Diabolus took the town, and put him into his former -office again, and it became his place for his lifetime. He bid him -also that he should build him a palace near Eye-gate, and that he -should build it in fashion like a tower for defence. He bid him also -that he should read in the Revelation of Mysteries[227] all the days -of his life, that he might know how to perform his office aright. He -also made Mr. Knowledge the Recorder; not of contempt to old Mr. -Conscience, who had been Recorder before; but for that it was in his -princely mind to confer upon Mr. Conscience another employ; of which -he told the old gentleman he should know more hereafter. Then he -commanded that the image of Diabolus should be taken down from the -place where it was set up, and that they should destroy it utterly, -beating of it into powder, and casting it unto the wind, without the -town-wall; and that the image of Shaddai his Father should be set up -again, with his own, upon the castle gates, and that it should be -more fairly drawn than ever; forasmuch as both his Father and -himself were come to Mansoul in more grace and mercy than heretofore -(Rev 22:4). He would also that his name should be fairly engraven -upon the front of the town, and that it should be done in the best -of gold, for the honour of the town of Mansoul.[228] - -*** - -THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO -HEAVEN: - -TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME -DIRECTIONS HOW TO RUN SO AS TO OBTAIN. - -'And it came to pass, when they had brought them forth abroad, -that he said, Escape for thy life; look not behind thee, neither -stay thou in all the plain: escape to the mountain, lest thou be -consumed.'--Genesis 19:17. - -London: Printed for John Marshall, at the Bible in Gracechurch -Street, 1698. - -ADVERTISEMENT BY THE EDITOR. - -About forty years ago a gentleman, in whose company I had commenced -my pilgrimage, and who had joined me in communion with a Baptist -church, about four years previously, came to my house one Monday -morning, greatly delighted with the sermon which our pastor had -preached on the previous day, while I was engaged in superintending -the Sunday school. It had caused a very remarkable sensation, which, -if properly followed up, bid fair to occasion an extraordinary -revival of religion in the neighbourhood. He, with the deacons, -had begged of our minister to fill up his outline, and prepare -the sermon for publication, to which he had consented. He wished -to ascertain from me, as a publisher, the expense of printing -five thousand copies, being sure that the sale of it would be -unprecedented, not only throughout the kingdom, but as far as -the English language was spoken. In about a week, the copy fairly -written was left with me. The text was Hebrews 12:1, 'Let us run -with patience the race that is set before us.' After the introduction -that all men desire heaven, but all do not run for it--the word -run was explained as a flying, pressing, persevering. Then seven -reasons, and nine directions, were followed by nine motives and -nine uses. This, and the striking ideas and language of the sermon, -brought Bunyan to my recollection, and, on comparison, it proved -to be the Heavenly Footman, with very slight alterations. Having -then very recently purchased a neat edition of the book, at a very -low price, my inquiry was, whether they would not prefer having -the book in its genuine state, especially as it was ready for -delivery. I need not add, that all thoughts of circulating the -sermon was at once abandoned. In conversation with my excellent -pastor, who afterwards for many years bore the honour of a D.D., -he acknowledge his obligation to me for detecting the plagiarism -before the sermon was published, and explained to me that, when -very young, he had read Bunyan's Heavenly Footman with intense -interest, and made a full analysis of it, in the shape of notes, -which, having committed to memory, he preached to a very delighted -and deeply impressed congregation; that after a lapse of many -years, looking over the outlines of his early sermons, he was -struck with it, and believing it to be his own composition, had -again used it with such extraordinary success, as led his deacons -and members to request him to print it. Doubtless Bunyan being -dead has often similarly spoken--may his voice never be lost in -silence or be forgotten. - -The title of 'Heavenly Footman' was probably suggested by the words -of the prophet Jeremiah, 'If thou hast run with the footmen, and -they have wearied thee, then how canst thou contend with horses? -And in the land of peace thou trustedst, then how wilt thou do -in the swelling of Jordan?' (12:5), and 'Let us run with patience -the race that is set before us' (Heb 12:1). The word footman does -not refer to that class of servants who are badged and dressed in -livery to gratify the pride of their masters, nor to that description -of foot-soldiers or infantry, whose business is designated by the -blood-stained colour of their clothes. But it refers to those who -are travelling on foot to a distant country, engaged on a pilgrimage -from earth to heaven. It is worthy of remark, that the whole of -the children of God, of every age and clime, class and kindred, -the richest and the poorest, all are upon terms of perfect equality -in running the race set before them. No wealth, nor grade, can -procure a horse to carry them, or a carriage to ride in; all must -run on foot. The only carriage for the foot-sore, weary pilgrim -is the bosom of Christ; he carries the lambs in his bosom, and -there is room enough for all; the poorest labourer and the noblest -aristocrat meet there upon a level with each other; there is no -first class for the rich, and parliamentary train for the poor. -It is all first class. In the varied adventures of Christian and -his associates, and of Christiana, her children, and her lovely -friend Mercy, they never ride. The little one is led by the hand -up the steep and rough hill Difficulty, but his own feet carry him -throughout the wearisome road. The only carriage was the fiery -chariot which carried the soul of the martyred Faithful to the -Celestial City; there is no riding to heaven while in the body. -Wealth may procure many pleasures to clog the soul in its journey. -It may purchase indulgencies; it may incline some disciples to look -at sinful imperfections through the wrong end of the telescope; -it may purchase prayers--but devotional exercises, bought by gold, -will freeze the soul. It is the poor disciple that receives the -faithful admonitions of his equally poor fellow-saints. The rich -have more ceremony, while the labourer enjoys more richly, more -free from restraint, the warm outpourings of a devotional spirit. -Still there is nothing to prevent the greatest nobleman or monarch -from running to heaven in company with the disciples of our lowly -Master. If he refuses this road and this company, he must pursue -his downward course to destruction. - -The order in which the allegorical works of Bunyan were written, -very naturally suggest itself from his own narratives, and from -the dates of their publication. It was thus, while suffering his -tedious and dangerous imprisonment for Christ's sake, he was led -to write an account of the dealings of God with his soul, which -work he published in 1666, under the title of Grace Abounding to -the Chief of Sinners. While engaged in writing this remarkable -narrative, the almost unbounded allegorical powers of his mind -were brought into exercise-- - - -'And thus it was: I writing of the way -And race of saints, in this our gospel-day, -Fell suddenly into an allegory -About their journey, and the way to glory.' - - -Having finished his Grace Abounding, he allowed his fertile imagination -its full scope, and again wrote the result of his experience in -the form of an allegorical narrative, called the Pilgrim's Progress -from this World to that which is to Come. At first the thoughts -pressed upon him as fast as he could write them, yet he says-- - - -'I did not think -To show to all the world my pen and ink -In such a mode.' - - -And it was several years before he ventured to publish his beautiful -allegory. He was released from prison in 1672, having been chosen -in the previous year to be the pastor, or ministering elder of the -church at Bedford. His time was then much occupied in re-organizing -the church, after years of tempest and fiery persecution. At length, -having overcome his own and his friends' reluctance to publish so -solemn a work on the conversion of a sinner and his way to heaven, -in the form of an allegory, the Pilgrim's Progress was printed in -1678. The wonderful popularity of this book, and the great good -it produced, led him again to turn his Grace Abounding into a -different form of narrative, in the more profound allegory of the -Holy War; this was published in 1682, and in two years afterwards -he completed the Pilgrim by a delightful second part. His long -incarceration, followed by sudden and great activity, probably -brought down his robust constitution; and as the end of his course -drew nigh, he was doubly diligent, for in 1688, before his death-day, -which was in August, he published six important treatises, and -had prepared fourteen or fifteen others for the press. Among these -were his final and almost dying instructions to the pilgrim, under -the title of The Heavenly Footman, the man whom he describes in -the poetical apology to the Pilgrim's Progress, as he that - - -'Runs and runs, -Till he unto the gate of glory comes.' - - -This treatise sheds a lustre over the latter days of our immortal -allegorist. It is evidently the production of a mind expanded and -chastened with the rich experience of sanctified age. In it we -are reminded of those important directions to heavenly footmen, -contained in his most admired books. Is there a Slough of Despond -to be passed, and a hill Difficulty to be overcome? Here the footman -is reminded of 'many a dirty step, many a high hill, a long and -tedious journey through a vast howling wilderness'; but he is -encouraged, 'the land of promise is at the end of the way.' Must -the man that would win eternal glory draw his sword, put on his -helmet, and fight his way into the temple--the heavenly footman -must press, crowd, and thrust through all that stand between heaven -and his soul. Did Ignorance, who perished from the way, say to -the pilgrims, 'You go so fast, I must stay awhile behind?' He who -runs to heaven is told that the heavy-heeled, lazy, wanton, and -foolish professor will not attain the prize. The wicket-gate, -at the head of the way, is all-important; none can get to heaven -unless they enter by Christ, the door and way, so the footman is -reminded that it matters not how fast he runs, he can never attain -the prize, if he is in the wrong road. Did the pilgrims so severely -suffer from entering upon Byepath-meadow, and even after that -bitter experience were they again misled into a bye path, by a -black man clothed in white raiment? Our footman is warned--Beware -then of bye and crooked paths that lead to death and damnation; the -way to heaven is one, still there are many well-beaten bye paths -that butt or shoot down upon it, and which lead to destruction. -To prevent vain and foolish company from calling you out of the -path, or from loitering in it, say, I am in haste, I am running -for a prize; if I win I am made, I win ALL; if I lose I lose all, -and am undone. So it was with Faithful when even Christian, who -saw him before, cried Ho ho, so ho. Faithful answered, 'No, I -am upon my life, the avenger of blood is behind me.' In the same -way the pilgrims refused the invitations of Demas with his silver -mine. No, says the heavenly footman, I am running for heaven, for -my soul, for God, for Christ, from hell and everlasting damnation. -Did the poor pilgrims go grunting, puffing, and sighing, one -tumbleth over a bush, another sticks fast in the dirt, one cries -out, I am down, and another, Ho! where are you? Pilgrim's Progress. -So the footman is told that he will 'meet with cross, pain, and -wearisomeness to the flesh, with briars and quagmires, and other -encumbrances,' through all which he must persevere. Did Formalist -and Hypocrite turn off into bye ways at the foot of the hill -Difficulty, and miserably perish? Did Mistrust and Timorous run -back for fear of the persecuting lions, Church and State? So the -man that runs for heaven is cautioned--'Some when they come at -the cross can go no further, but back again to their sins they -go, stumble and break their necks, or turn aside to the left or -to the right, and perish.' Be not ready to halt, nor run hobbling -and halting, but, like my Lord Will-be-will in the Holy War, when -fighting against Diabolus, get thy will tipt with heavenly grace, -and go full speed for heaven. These quotations tend to prove that -this invaluable treatise is a summary of the guide books which Bunyan -had before written. It was doubtless one of the last productions -of his prolific pen. - -Two passages in the Heavenly Footman appear to favour the idea, -that a period in life is, in some cases, fixed, beyond which there -is no repentance; thus in a solemn warning against procrastination -he says, 'Dost thou know whether the day of grace will last a -week longer or no? For the day of grace is past with some before -their life is ended'; and 'sometimes sinners have not heaven gates -open to them so long as they suppose; and if they be once shut -against a man, they are so heavy that all the men in the world, -nor all the angels in heaven, can open them. Francis Spira can -tell thee what it is to stay till the gate of mercy be quite shut.' -It becomes an interesting inquiry as to who Bunyan means by the -'some' of whom he says, 'that the day of grace is past before -their life is ended.' This cannot refer to those who, neglecting -the Saviour, are in a perishing condition. No minister felt a -more ardent desire to rouse them to a sense of their danger and -to guard them against despair than John Bunyan. In his Jerusalem -Sinner Saved he thus argues 'Why despair? thou art yet in the -land of the living.' 'It is a sin to begin to despair before one -sets his foot over the threshold of hell gates.' 'What, despair -of bread in a land that is full of corn? Despair of mercy when -our God is full of mercy, thou scrupulous fool; despair when we -have a redeeming Christ alive. Let them despair that dwell where -there is no God, and that are confined to those chambers of death -which can be reached by no redemption.' In Bunyan's Come and -Welcome, he proves that it would be 'high blasphemy and damnable -wickedness' to imagine that Christ would cast out any that come to -God by him. He cannot mean the backslider, for Bunyan was such. -David also, to an awful extent, and Peter to the denial of his -Lord. No, he may mean those who, while neglecting the Saviour, are -overtaken by madness, or more probably to such as Judas, Spira, and -others who sell their Master, or renounce him. If a man abandons -the Saviour, there is no other name under heaven whereby he can -be saved; 'there remaineth no more sacrifice for sin'; he is a -despiser of God's way of salvation, and tramples under foot the -Son of God. While such a career continues, fiery indignation must -be his wretched destiny. They who contemn the heavenly gift--the -Holy Ghost--the word of God--the powers of the world to come--if -they persevere unto death in such sentiments, the day of grace -is past. There have been some who, like Esau, having sold their -birthright, sought repentance even with tears, but found it not--they -sought it not in God's appointed way. All hope depends upon such -sinners coming unto Christ, humbled and broken-hearted. He is -willing, He is able to save even then to the uttermost, but they -will not. He has promised, and will perform his word, 'him that -cometh to me I will in nowise cast out.' The volume of inspiration -is crowned at its close with the same cheering encouragement, 'And -the Spirit and the bride say, Come. And let him that is athirst -come. And WHOSOEVER WILL, let him take the water of life freely.' -I cannot imagine that any man would have sung with greater pleasure -than Bunyan that hymn of Dr. Watts'-- - - -'Life is the time to serve the Lord, -The time to insure the great reward; -And while the lamp holds out to burn, -The vilest sinner may return.' - - -They only who reject the counsel and mercy of God, shut heaven's -gates against their own souls, and rush upon Jehovah's buckler -like Judas, or Spira, or like one of Bunyan's early friends, John -Childs, who apostatized for fear of persecution, and perished by -his own hand. To such only the day of grace is past; they have set -themselves in the scorner's seat, from which they will be hurled -into unutterable wretchedness. - -Bunyan well knew that idleness engenders poverty and crime, and -is the parent of every evil; and he exhorts his runner to the -greatest diligence, not to 'fool away his soul' in slothfulness, -which induces carelessness, until the sinner is remediless. Our -first care is to get into the right way, and then so to run that -'the devil, who is light of foot,' may not overtake and trip us -up. Running to heaven does not prevent the true, the real enjoyment -of earthly blessings, but sanctifies and heightens them. The great -impetus in our course is love to the prize--to Christ, to heaven; -'having our affections set upon things above.' Looking unto Jesus. -His righteousness imputed unto us by the shedding of his blood, -marks all the road, and while we keep that in sight we cannot err. -In all earthly things we anticipate too much--but in the glories -of heaven, our anticipations are feeble indeed, compared with -eternal realities. Could the saints in glory impart to us a sense -of their indescribable happiness, with what activity and perseverance -we should run. The case of Lot, when flying from destruction, is -put by Bunyan with peculiar force--he dared not to look back even -to see what had become of his wife, lest death should overtake -his own soul. O, my reader, may we be stimulated so to run as to -obtain that crown of glory which is imperishable, immortal, and -eternal. - -Charles Doe, one of Bunyan's personal friends, having purchased -the copyright of this work, kept it for some years, in hope -of publishing it with other treatises, as a second folio volume, -to complete his works; but failing in this object, he printed it -separately in 1698, and appended an interesting list of Bunyan's -works, with thirty cogent reasons why these invaluable labours -should be preserved and handed down, to bless succeeding ages. - -An earnest desire to preserve, in their perfect integrity, all -the treatises as they were originally published, will induce me, -at the end of the works, to reprint those interesting additions. - -GEO. OFFOR. - - - -AN EPISTLE TO ALL THE SLOTHFUL AND CARELESS PEOPLE. - -Friends, - -Solomon saith, that 'The desire of the slothful killeth him'; and -if so, what will slothfulness itself do to those that entertain -it? (Prov 21:25). The proverb is, 'He that sleepeth in harvest is -a son that causeth shame' (Prov 10:5). And this I dare be bold to -say, no greater shame can befall a man, than to see that he hath -fooled away his soul, and sinned away eternal life. And I am sure -this is the next way to do it; namely, to be slothful; slothful, -I say, in the work of salvation. The vineyard of the slothful man, -in reference to the things of this life, is not fuller of briars, -nettles, and stinking weeds, than he that is slothful for heaven, -hath his heart full of heart-choaking and soul-damning sin. - -Slothfulness hath these two evils: First, To neglect the time in -which it should be getting of heaven; and by that means doth, in -the Second place, bring in untimely repentance. I will warrant you, -that he who shall lose his soul in this world through slothfulness, -will have no cause to be glad thereat when he comes to hell. - -Slothfulness is usually accompanied with carelessness, and -carelessness is for the most part begotten by senselessness; and -senselessness doth again put fresh strength into slothfulness, -and by this means the soul is left remediless. - -Slothfulness shutteth out Christ; slothfulness shameth the soul -(Cant 5:2-4; Prov 13:4). - -Slothfulness, it is condemned even by the feeblest of all the -creatures. 'Go to the ant, thou sluggard, consider her ways and -be wise (Prov 6:6). The sluggard will not plow by reason of the -cold' (20:4); that is, he will not break up the fallow ground -of his heart, because there must be some pains taken by him that -will do it; 'therefore shall he beg in harvest,' that is, when -the saints of God shall have their glorious heaven and happiness -given to them; but the sluggard shall 'have nothing,' that is, be -never the better for his crying for mercy, according to that in -Matthew 25:10-12. - -If you would know a sluggard in the things of heaven, compare him -with one that is slothful in the things of this world. As, 1. He -that is slothful is loth to set about the work he should follow: -so is he that is slothful for heaven. 2. He that is slothful is -one that is willing to make delays: so is he that is slothful for -heaven. 3. He that is a sluggard, any small matter that cometh -in between, he will make it a sufficient excuse to keep him off -from plying his work: so it is also with him that is slothful for -heaven. 4. He that is slothful doth his work by the halves; and -so it is with him that is slothful for heaven. He may almost, but -he shall never altogether obtain perfection of deliverance from -hell; he may almost, but he shall never, without he mend, be -altogether a saint. 5. They that are slothful, do usually lose the -season in which things are to be done: and thus it is also with -them that are slothful for heaven, they miss the season of grace. -And therefore, 6. They that are slothful have seldom or never -good fruit: so also it will be with the soul-sluggard. 7. They that -are slothful they are chid for the same: so also will Christ deal -with those that are not active for him. Thou wicked or slothful -servant, out of thine own mouth will I judge thee; thou saidst -I was thus, and thus, wherefore then gavest not thou my money to -the bank? &c. (Luke 19:22). Take the unprofitable servant, and -cast him into utter darkness, where shall be weeping and gnashing -of teeth (Matt 25:26-30). - -WHAT SHALL I SAY? Time runs; and will you be slothful? Much of your -lives are past; and will you be slothful? Your souls are worth a -thousand worlds; and will you be slothful? The day of death and -judgment is at the door; and will you be slothful? The curse of -God hangs over your heads; and will you be slothful? Besides, the -devils are earnest, laborious, and seek by all means every day, by -every sin, to keep you out of heaven, and hinder you of salvation; -and will you be slothful? Also your neighbours are diligent -for things that will perish; and will you be slothful for things -that will endure for ever? Would you be willing to be damned for -slothfulness? Would you be willing the angels of God should neglect -to fetch your souls away to heaven when you lie a-dying, and the -devils stand by ready to scramble for them?[1] Was Christ slothful -in the work of your redemption? Are his ministers slothful in -tendering this unto you? And, lastly, If all this will not move, -I tell you God will not be slothful or negligent to damn you--whose -damnation now of a long time slumbereth not--nor the devils will -not neglect to fetch thee, nor hell neglect to shut its mouth upon -thee. - -Sluggard, art thou asleep still? art thou resolved to sleep the -sleep of death? Wilt neither tidings from heaven or hell awake -thee? Wilt thou say still, 'Yet a little sleep, a little slumber,' -and 'a little folding of the hands to sleep?' (Prov 6:10). Wilt -thou yet turn thyself in thy sloth, as the door is turned upon -the hinges? O that I was one that was skilful in lamentation, and -had but a yearning heart towards thee, how would I pity thee! How -would I bemoan thee! O that I could with Jeremiah let my eyes run -down with rivers of water for thee! Poor soul, lost soul, dying -soul, what a hard heart have I that I cannot mourn for thee! If -thou shouldst lose but a limb, a child, or a friend, it would not -be so much, but poor man it is THY SOUL; if it was to lie in hell -but for a day, but for a year, nay, ten thousand years, it would -(in comparison) be nothing. But O it is for ever! O this cutting -EVER! What a soul-amazing word will that be, which saith, 'Depart -from me, ye cursed, into EVERLASTING fire'! &c.[2] - -Object. But if I should set in, and run as you would have me, then -I must run from all my friends; for none of them are running that -way. - -Answ. And if thou dost, thou wilt run into the bosom of Christ -and of God, and then what harm will that do thee? - -Object. But if I run this way, then I must run from all my sins. - -Answ. That is true indeed; yet if thou dost not, thou wilt run -into hell-fire. - -Object. But if I run this way, then I shall be hated, and lose -the love of my friends and relations, and of those that I expect -benefit from, or have reliance on, and I shall be mocked of all -my neighbours. - -Answ. And if thou dost not, thou art sure to lose the love and -favour of God and Christ, the benefit of heaven and glory, and be -mocked of God for thy folly, 'I also will laugh at your calamity; -I will mock when your fear cometh'; and if thou wouldst not be hated -and mocked, then take heed thou by thy folly dost not procure the -displeasure and mockings of the great God; for his mocks and hatred -will be terrible, because they will fall upon thee in terrible -times, even when tribulation and anguish taketh hold on thee; -which will be when death and judgment comes, when all the men in -the earth, and all the angels in heaven, cannot help thee (Prov -1:26-28). - -Object. But surely I may begin this time enough, a year or two -hence, may I not? - -Answ. 1. Hast thou any lease of thy life? Did ever God tell thee -thou shalt live half a year, or two months longer? nay, it may -be thou mayst not live so long. And therefore, 2. Wilt thou be so -sottish and unwise, as to venture thy soul upon a little uncertain -time? 3. Dost thou know whether the day of grace will last a week -longer or no? For the day of grace is past with some before their -life is ended: and if it should be so with thee, wouldst thou not -say, O that I had begun to run before the day of grace had been -past, and the gates of heaven shut against me. But, 4. If thou -shouldst see any of thy neighbours neglect the making sure of -either house or land to themselves, if they had it proffered to -them, saying, Time enough hereafter, when the time is uncertain; -and besides, they do not know whether ever it will be proffered to -them again, or no: I say, Wouldst thou not then call them fools? -And if so, then dost thou think that thou art a wise man to let -thy immortal soul hang over hell by a thread of uncertain time, -which may soon be cut asunder by death? - -But to speak plainly, all these are the words of a slothful spirit. -Arise man, be slothful no longer; set foot, and heart, and all -into the way of God, and run, the crown is at the end of the race; -there also standeth the loving fore-runner, even Jesus, who hath -prepared heavenly provision to make thy soul welcome, and he will -give it thee with a willinger heart than ever thou canst desire it -of him. O therefore do not delay the time any longer, but put into -practice the words of the men of Dan to their brethren, after they -had seen the goodness of the land of Canaan: 'Arise,' say they, -&c., 'for we have seen the land, and behold it is very good; and -are ye still,' or do you forbear running? 'Be not slothful to go, -and to enter to possess the land' (Judg 18:9). Farewell. - -I wish our souls may meet with comfort at the journey's end. - -JOHN BUNYAN - - - -THE HEAVENLY FOOTMAN - -'So run, that ye may obtain.'--1 Corinthians 9:24. - -Heaven and happiness is that which every one desireth, insomuch that -wicked Balaam could say, 'Let me die the death of the righteous, -and let my last end be like his' (Num 23:10). Yet for all this, -there are but very few that do obtain that ever-to-be-desired glory, -insomuch that many eminent professors drop short of a welcome from -God into his pleasant place. - -The apostle, therefore, because he did desire the salvation of the -souls of the Corinthians, to whom he writes this epistle, layeth -them down in these words, such counsel, which if taken, would be -for their help and advantage. First, Not to be wicked, and sit -still, and wish for heaven; but TO RUN for it. Second, Not to -content themselves with every kind of running; but, saith he, 'So -RUN, that ye may obtain.' As if he should say, Some, because they -would not lose their souls, they begin to run betimes (Eccl 12:1), -they run apace, they run with patience (Heb 12:1), they run the -right way (Matt 14:26). Do you so run? Some run from both father -and mother, friends and companions, and thus, that they may have -the crown. Do you so run? Some run through temptations, afflictions, -good report, evil report, that they may win the pearl (1 Cor 4:13; -2 Cor 6). Do you so run? 'So run that ye may obtain.' - -These words, they are taken from men's running for a wager: a very -apt similitude to set before the eyes of the saints of the Lord. -'Know ye not that they which run in a race run all, but one -receiveth the prize? So run, that ye may obtain.' That is, do not -only run, but be sure you win as well as run. 'So run, that ye -may obtain.' - -I shall not need to make any great ado in opening the words at -this time, but shall rather lay down one doctrine that I do find -in them; and in prosecuting that, I shall show you, in some measure, -the scope of the words. - -[I. THE DOCTRINE OF THE TEXT.] - -The doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR -IT; I say, they that will have heaven, they must run for it. I -beseech you to heed it well. 'Know ye not that they which run in -a race run all, but one receiveth the prize? So run ye.' The prize -is heaven, and if you will have it, you must run for it. You have -another scripture for this in the 12th of the Hebrews, the 1st, -2d, and 3rd verses: 'Wherefore seeing we also,' saith the apostle, -'are compassed about with so great a cloud of witnesses, let us -lay aside every weight, and the sin which doth so easily beset -us, and let us run with patience the race that is set before us.' -And LET US RUN, saith he. Again, saith Paul, 'I therefore so run, -not as uncertainly, so fight I,' &c. - -[II. THE WORD RUN OPENED.] - -But before I go any further, observe, - -First--FLYING--That this running is not an ordinary, or any sort -of running, but it is to be understood of the swiftest sort of -running; and therefore in the 6th of the Hebrews it is called 'a -fleeing'; that 'we might have a strong consolation, who have fled -for refuge, to lay hold upon the hope set before us.' Mark, 'who -have fled.' It is taken from that 20th of Joshua, concerning -the man that was to flee to the city of refuge, when the avenger -of blood was hard at his heels, to take vengeance on him for the -offence he had committed; therefore it is a RUNNING or FLYING for -one's life. A running with all might and main, as we use to say. -So run! - -Second--PRESSING--this running in another place is called a -pressing. 'I press toward the mark' (Phil 3:14); which signifieth, -that they that will have heaven, they must not stick at any -difficulties they meet with; but press, crowd, and thrust through -all that may stand between heaven and their souls. So run! - -Third--CONTINUING--this running is called in another place, 'a -continuing in the way of life. If ye continue in the faith grounded, -and settled, and be not moved away from the hope of the gospel' -of Christ (Col 1:23). Not to run a little now and then, by fits -and starts, or half-way, or almost thither; but to run for my life, -to run through all difficulties, and to continue therein to the -end of the race, which must be to the end of my life. 'So run, -that ye may obtain.' - -[III. SEVERAL REASONS FOR CLEARING THIS DOCTRINE.] - -And the reasons for this point are these, - -First. Because all or every one that runneth doth not obtain the -prize; there be many that do run, yea, and run far too, who yet -miss of the crown that standeth at the end of the race. You know -that all that run in a race do not obtain the victory; they all -run, but one wins. And so it is here; it is not every one that -runneth, nor every one that seeketh, nor every one that striveth -for the mastery, that hath it (Luke 13). Though a man do strive -for the mastery, saith Paul, 'yet he is not crowned, except he -strive lawfully'; that is, unless he so run, and so strive, as to -have God's approbation (2 Tim 2:5). What, do you think that every -heavy-heeled professor will have heaven? What, every lazy one; every -wanton and foolish professor, that will be stopped by anything, -kept back by anything, that scarce runneth so fast heaven-ward -as a snail creepeth on the ground? Nay, there are some professors -do not go on so fast in the way of God as a snail doth go on the -wall; and yet these think, that heaven and happiness is for them. -But stay, there are many more that run than there be that obtain; -therefore he that will have heaven must RUN for it. - -Second, Because you know that though a man do run, yet if he do not -overcome, or win, as well as run, what will he be the better for -his running? He will get nothing. You know the man that runneth, -he doth do it that he may win the prize; but if he doth not obtain, -he doth lose his labour, spend his pains and time, and that to no -purpose; I say, he getteth nothing. And ah! how many such runners -will there be found at the day of judgment! Even multitudes, -multitudes that have run, yea, run so far as to come to heaven -gates, and not able to get any further, but there stand knocking, -when it is too late, crying, Lord, Lord, when they have nothing -but rebukes for their pains. Depart from me, you come not here, -you come too late, you run too lazily; the door is shut.[3] 'When -once the master of the house is risen up,' saith Christ, 'and hath -shut to the door, and ye begin to stand without, and to knock at -the door, saying, Lord, Lord, open unto us, I will say, I know ye -not, Depart,' &c. (Luke 13:25). O sad will the estate of those be -that run and miss; therefore, if you will have heaven, you must -run for it; and 'so run that ye may obtain.' - -Third, Because the way is long (I speak metaphorically), and there -is many a dirty step, many a high hill, much work to do, a wicked -heart, world, and devil, to overcome; I say, there are many steps to -be taken by those that intend to be saved, by running or walking, -in the steps of that faith of our father Abraham. Out of Egypt -thou must go through the Red Sea; thou must run a long and tedious -journey, through the vast howling wilderness, before thou come to -the land of promise. - -Fourth, They that will go to heaven they must run for it; because, -as the way is long, so the time in which they are to get to the -end of it is very uncertain; the time present is the only time; -thou hast no more time allotted thee than that thou now enjoyest. -'Boast not thyself of tomorrow, for thou knowest not what a day -may bring forth' (Prov 27:1). Do not say, I have time enough to -get to heaven seven years hence; for I tell thee, the bell may -toll for thee before seven days more be ended;[4] and when death -comes, away thou must go, whether thou art provided or not; and -therefore look to it; make no delays; it is not good dallying -with things of so great concernment as the salvation or damnation -of thy soul. You know he that hath a great way to go in a little -time, and less by half than he thinks of, he had need RUN for it. - -Fifth, They that will have heaven they must run for it; because the -devil, the law, sin, death, and hell, follow them. There is never -a poor soul that is going to heaven, but the devil, the law, sin, -death, and hell, make after that soul. 'Your adversary, the devil, -as a roaring lion, walketh about, seeking whom he may devour' (1 -Peter 5:8). And I will assure you, the devil is nimble, he can -run apace, he is light of foot, he hath overtaken many, he hath -turned up their heels, and hath given them an everlasting fall. -Also the law, that can shoot a great way, have a care thou keep -out of the reach of those great guns, the ten commandments. Hell -also hath a wide mouth; it can stretch itself further than you are -aware of. And as the angel said to Lot, Take heed, 'look not behind -thee, neither tarry thou in all the plain,' that is, any where -between this and heaven, 'lest thou be consumed' (Gen 19:17).[5] -So say I to thee, Take heed, tarry not, lest either the devil, -hell, death, or the fearful curses of the law of God, do overtake -thee, and throw thee down in the midst of thy sins, so as never to -rise and recover again. If this were well considered, then thou, -as well as I, wouldst say, They that will have heaven must run -for it. - -Sixth, They that will go to heaven must run for it; because perchance -the gates of heaven may be shut shortly. Sometimes sinners have -not heaven-gates open to them so long as they suppose; and if -they be once shut against a man, they are so heavy, that all the -men in the world, nor all the angels in heaven, are not able to -open them. I shut, 'and no man openeth,' saith Christ. And how -if thou shouldst come but one quarter of an hour too late? I tell -thee, it will cost thee an eternity to bewail thy misery in. Francis -Spira can tell thee what it is to stay till the gate of mercy be -quite shut; or to run so lazily, that they be shut before thou -get within them.[6] What, to be shut out! what, out of heaven! -Sinner, rather than lose it, run for it; yea, and 'so run that -thou mayst obtain.' - -Seventh, Lastly, Because if thou lose, thou losest all, thou losest -soul, God, Christ, heaven, ease, peace, &c. Besides, thou layest -thyself open to all the shame, contempt, and reproach, that either -God, Christ, saints, the world, sin, the devil, and all, can lay -upon thee. As Christ saith of the foolish builder, so will I say -of thee, if thou be such a one who runs and missest; I say, even -all that go by will begin to mock at thee, saying, This man began -to run well, but was not able to finish (Luke 14:28-30). But more -of this anon. - -Quest. But how should a poor soul do to run? For this very thing -is that which afflicteth me sore, as you say, to think that I may -run, and yet fall short. Methinks to fall short at last, O, it -fears me greatly. Pray tell me, therefore, how I should run. - -Answ. That thou mightest indeed be satisfied in this particular, -consider these following things. - -[IV. NINE DIRECTIONS HOW TO RUN] - -The First Direction. If thou wouldst so run as to obtain the kingdom -of heaven, then be sure that thou get into the way that leadeth -thither. For it is a vain thing to think that ever thou shalt have -the prize, though thou runnest never so fast, unless thou art in -the way that leads to it. Set the case, that there should be a man -in London that was to run to York for a wager; now, though he run -never so swiftly, yet if he run full south, he might run himself -quickly out of breath, and be never the nearer the prize, but -rather the further off. Just so is it here; it is not simply the -runner, nor yet the hasty runner, that winneth the crown, unless -he be in the way that leadeth thereto.[7] I have observed, that -little time which I have been a professor, that there is a great -running to and fro, some this way, and some that way, yet it is -to be feared most of them are out of the way, and then, though -they run as swift as the eagle can fly, they are benefitted nothing -at all. - -Here is one runs a-quaking, another a-ranting; one again runs after -the Baptism, and another after the Independency. Here is one for -free-will, and another for Presbytery; and yet possibly most of -all these sects run quite the wrong way, and yet every one is for -his life, his soul, either for heaven or hell.[8] - -If thou now say, Which is the way? I tell thee it is CHRIST, THE -SON OF MARY, THE SON OF GOD, Jesus saith, 'I am the way, and the -truth, and the life; no man cometh unto the Father but by me' (John -14:6). So then thy business is, if thou wouldst have salvation, -to see if Christ be thine, with all his benefits; whether he hath -covered thee with his righteousness, whether he hath showed thee -that thy sins are washed away with his heart-blood, whether thou -art planted into him, and whether thou have faith in him, so as -to make a life out of him, and to conform thee to him. That is, -such faith as to conclude that thou art righteous, because Christ -is thy righteousness, and so constrained to walk with him as the -joy of thy heart, because he saveth thy soul. And for the Lord's -sake take heed, and do not deceive thyself, and think thou art -in the way upon too slight grounds; for if thou miss of the way, -thou wilt miss of the prize; and if thou miss of that, I am sure -thou wilt lose thy soul, even that soul which is worth more than -the whole world. - -But I have treated more largely on this in my book of the two -covenants, and therefore shall pass it now; only I beseech thee -to have a care of thy soul, and that thou mayest so do, take this -counsel: Mistrust thy own strength, and throw it away; down on -thy knees in prayer to the Lord for the spirit of truth; search -his word for direction; fly seducers' company; keep company with -the soundest Christians, that have most experience of Christ; and -be sure thou have a care of Quakers, Ranters, Freewillers; also -do not have too much company with some Anabaptists, though I go -under that name myself. I tell thee this is such a serious matter, -and I fear thou wilt so little regard it, that the thoughts of the -worth of the thing, and of thy too light regarding of it, doth -even make my heart ache whilst I am writing to thee. The Lord teach -thee the way by his Spirit, and then I am sure thou wilt know it. -SO RUN. - -Only by the way, let me bid thee have a care of two things, and -so I shall pass to the next thing. - -I. Have a care of relying on the outward obedience to any of God's -commands, or thinking thyself ever the better in the sight of God -for that. 2. Take heed of fetching peace for thy soul from any -inherent righteousness; but if thou canst believe that as thou -art a sinner, so thou art justified freely by the love of God, -through the redemption that is in Christ; and that God for Christ's -sake hath forgiven thee, not because he saw any thing done, or to -be done, in or by thee, to move him thereunto to do it; for that -is the right way; the Lord put thee into it, and keep thee in it. - -The Second Direction. As thou shouldst get into the way so thou -shouldst also be much in studying and musing on the way. You -know men that would be expert in any thing, they are usually much -in studying of that thing, and so likewise is it with those that -quickly grow expert in any way. This therefore thou shouldst do; -let thy study be much exercised about Christ, which is the way; -what he is, what he hath done, and why he is what he is, and why -he hath done what is done; as, why 'He took upon him the form of -a servant,' why he 'was made in the likeness of men' (Phil 2:7). -Why he cried; why he died; why he bear the sin of the world; why -he was made sin, and why he was made righteousness; why he is in -heaven in the nature of man, and what he doth there? (2 Cor 5:21). -Be much in musing and considering of these things; be thinking -also enough of those places which thou must not come near, but -leave some on this hand, and some on that hand; as it is with those -that travel into other countries, they must leave such a gate on -this hand, and such a bush on that hand, and go by such a place, -where standeth such a thing. Thus, therefore, thou must do: Avoid -such things which are expressly forbidden in the Word of God. -'Withdraw thy foot far from her, and come not nigh the door of her -house, for her steps take hold on hell, going down to the chambers -of death' (Prov 5, 7). And so of every thing that is not in the -way, have a care of it, that thou go not by it; come not near it, -have nothing to do with it. SO RUN. - -The Third Direction. Not only thus, but, in the next place, thou -must strip thyself of those things that may hang upon thee to the -hindering of thee in the way to the kingdom of heaven, as covetousness, -pride, lust, or whatever else thy heart may be inclining unto, -which may hinder thee in this heavenly race. Men that run for a -wager, if they intend to win as well as run, they do not use to -encumber themselves, or carry those things about them that may -be a hindrance to them in their running. 'Every man that striveth -for the mastery is temperate in all things' (1 Cor 9:25), that is, -he layeth aside every thing that would be any ways a disadvantage -to him; as saith the apostle, 'Let us lay aside every weight, and -the sin which doth so easily beset us, and let us run with patience -the race that is set before us' (Heb 12:1). It is but a vain thing -to talk of going to heaven, if thou let thy heart be encumbered -with those things that would hinder. Would you not say that such -a man would be in danger of losing, though he run, if he fill his -pockets with stones, hang heavy garments on his shoulders, and -great lumpish shoes on his feet?[9] So it is here; thou talkest of -going to heaven, and yet fillest thy pocket with stones, i.e., -fillest thy heart with this world, lettest that hang on thy -shoulders, with its profits and pleasures. Alas, alas, thou art -widely mistaken! If thou intendest to win, thou must strip, thou -must lay aside every weight, thou must be temperate in all things. -Thou must SO RUN. - -The Fourth Direction. Beware of by-paths; take heed thou dost not -turn into those lanes which lead out of the way. There are crooked -paths, paths in which men go astray, paths that lead to death and -damnation, but take heed of all those (Isa 59:8). Some of them -are dangerous because of practice (Prov 7:25); some because of -opinion, but mind them not; mind the path before thee, look right -before thee, turn neither to the right hand nor to the left, but -let thine eyes look right on, even right before thee (Prov 3:17). -'Ponder the path of thy feet, and let all thy ways be established. -Turn not to the right hand nor to the left. Remove thy foot far -from evil' (Prov 4:26,27). This counsel being not so seriously taken -as given, is the reason of that starting from opinion to opinion, -reeling this way and that way, out of this lane into that lane, -and so missing the way to the kingdom. Though the way to heaven -be but one, yet there are many crooked lanes and by-paths shoot -down upon it, as I may say. And again, notwithstanding the kingdom -of heaven be the biggest city, yet usually those by-paths are most -beaten, most travellers go those ways; and therefore the way to -heaven is hard to be found, and as hard to be kept in, by reason -of these. Yet, nevertheless, it is in this case as it was with the -harlot of Jericho; she had one scarlet thread tied in her window, -by which her house was known (John 2:18). So it is here, the -scarlet streams of Christ's blood run throughout the way to the -kingdom of heaven;[10] therefore mind that, see if thou do find -the besprinkling of the blood of Christ in the way, and if thou -do, be of good cheer, thou art in the right way; but have a care -thou beguile not thyself with a fancy, for then thou mayst light -into any lane or way; but that thou mayst not be mistaken, consider, -though it seem never so pleasant, yet if thou do not find that in -the very middle of the road there is writing with the heart-blood -of Christ, that he came into the world to save sinners, and that -we are justified, though we are ungodly; shun that way; for this -it is which the apostle meaneth when he saith, We have 'boldness -to enter into the holiest by the blood of Jesus, by a new and -living way which he hath consecrated for us, through the vail, that -is to say, his flesh' (Heb 10:19,20). How easy a matter is it in -this our day, for the devil to be too cunning for poor souls, by -calling his by-paths the way to the kingdom! If such an opinion -or fancy be but cried up by one or more, this inscription being -set upon it by the devil, 'This is the way of God,' how speedily, -greedily, and by heaps, do poor simple souls throw away themselves -upon it; especially if it be daubed over with a few external acts -of morality, if so good.[11] But this is because men do not know -painted by-paths from the plain way to the kingdom of heaven. They -have not yet learned the true Christ, and what his righteousness -is, neither have they a sense of their own insufficiency; but are -bold, proud, presumptuous, self-conceited. And therefore. - -The Fifth Direction. Do not thou be too much in looking too high -in thy journey heavenwards. You know men that run in a race do -not use to stare and gaze this way and that, neither do they use -to cast up their eyes too high, lest happily,[12] through their -too too much gazing with their eyes after other things, they in -the meantime stumble and catch a fall. The very same case is this; -if thou gaze and stare after every opinion and way that comes -into the world; also if thou be prying overmuch into God's secret -decrees, or let thy heart too much entertain questions about some -nice foolish curiosities, thou mayst stumble and fall, as many -hundreds in England have done, both in Ranting and Quakery, to -their own eternal overthrow; without the marvellous operation of -God's grace be suddenly stretched forth to bring them back again. -Take heed therefore, follow not that proud and lofty spirit, that, -devil-like, cannot be content with his own station. David was of -an excellent spirit where he saith, 'Lord, my heart is not haughty, -nor mine eyes lofty, neither do I exercise myself in great matters, -or in things too high for me. Surely I have behaved and quieted -myself as a child that is weaned of his mother: my soul is even -as a weaned child' (Psa 131:1,2). Do thou SO RUN. - -The Sixth Direction. Take heed that you have not an ear open to -every one that calleth after you as you are in your journey. Men -that run, you know, if any do call after them, saying, I would -speak with you, or go not too fast, and you shall have my company -with you, if they run for some great matter, they use to say, Alas, -I cannot stay, I am in haste, pray talk not to me now; neither can -I stay for you, I am running for a wager: if I win I am made, if -I lose I am undone, and therefore hinder me not. Thus wise are -men when they run for corruptible things, and thus should thou -do, and thou hast more cause to do so than they, forasmuch as they -run but for things that last not, but thou for an incorruptible -glory. I give thee notice of this betimes, knowing that thou shalt -have enough call after thee, even the devil, sin, this world, vain -company, pleasures, profits, esteem among men, ease, pomp, pride, -together with an innumerable company of such companions; one -crying, Stay for me; the other saying, Do not leave me behind; a -third saying, And take me along with you. What, will you go, saith -the devil, without your sins, pleasures, and profits? Are you so -hasty? Can you not stay and take these along with you? Will you -leave your friends and companions behind you? Can you not do as -your neighbours do, carry the world, sin, lust, pleasure, profit, -esteem among men, along with you? Have a care thou do not let -thine ear now be open to the tempting, enticing, alluring, and -soul-entangling flatteries of such sink-souls[13] as these are. -'My son,' saith Solomon, 'if sinners entice thee, consent thou -not' (Prov 1:10). - -You know what it cost the young man which Solomon speaks of in -the 7th of the Proverbs, that was enticed by a harlot, 'With her -much fair speech she' won him, and 'caused him to yield, with the -flattering of her lips she forced him,' till he went after her -'as an ox to the slaughter, or as a fool to the correction of the -stocks'; even so far, 'till the dart struck through his liver, and -knew not that it was for his life. Hearken unto me now therefore,' -saith he, 'O ye children, and attend to the words of my mouth, let -not thine heart decline to her ways, go not astray in her paths, -for she hath cast down many wounded, yea, many strong men have been -slain by her,' that is, kept out of heaven by her, 'her house is -the way to hell, going down to the chambers of death.' Soul, take -this counsel and say, Satan, sin, lust, pleasure, profit, pride, -friends, companions, and everything else, let me alone, stand -off, come not nigh me, for I am running for heaven, for my soul, -for God, for Christ, from hell and everlasting damnation: if -I win, I win all, and if I lose, I lose all; let me alone, for I -will not hear. SO RUN. - -The Seventh Direction. In the next place, be not daunted though -thou meetest with never so many discouragements in thy journey -thither. That man that is resolved for heaven, if Satan cannot win -him by flatteries, he will endeavour to weaken him by discouragements; -saying, thou art a sinner, thou hast broke God's law, thou art -not elected, thou comest too late, the day of grace is past, God -doth not care for thee, thy heart is naught, thou art lazy, with -a hundred other discouraging suggestions. And thus it was with -David, where he said, 'I had fainted, unless I had believed to see -the goodness of the Lord in the land of the living' (Psa 27:13,14). -As if he should say, the devil did so rage and my heart was so -base, that had I judged according to my own sense and feeling, -I had been absolutely distracted; but I trusted to Christ in the -promise, and looked that God would be as good as his promise, in -having mercy upon me, an unworthy sinner; and this is that which -encouraged me, and kept me from fainting. And thus must thou -do when Satan, or the law, or thy own conscience, do go about to -dishearten thee, either by the greatness of thy sins, the wickedness -of thy heart, the tediousness of the way, the loss of outward -enjoyments, the hatred that thou wilt procure from the world, or -the like; then thou must encourage thyself with the freeness of -the promises, the tender-heartedness of Christ, the merits of his -blood, the freeness of his invitations to come in, the greatness -of the sin of others that have been pardoned, and that the same -God, through the same Christ, holdeth forth the same grace free -as ever. If these be not thy meditations, thou wilt draw very -heavily in the way to heaven, if thou do not give up all for lost, -and so knock off from following any farther; therefore, I say, take -heart in thy journey, and say to them that seek thy destruction, -'Rejoice not against me, O mine enemy, when I fall I shall arise, -when I sit in darkness the Lord shall be a light unto me' (Micah -7:8). SO RUN. - -The Eighth Direction. Take heed of being offended at the cross that -thou must go by, before thou come to heaven. You must understand, -as I have already touched, that there is no man that goeth to heaven -but he must go by the cross. The cross is the standing way-mark -by which all they that go to glory must pass by. 'We must through -much tribulation enter into the kingdom of God' (Acts 14:22). -'Yea, and all that will live godly in Christ Jesus shall suffer -persecution' (2 Tim 3:12). If thou art in the way to the kingdom, -my life for thine thou wilt come at the cross shortly--the Lord -grant thou dost not shrink at it, so as to turn thee back again. -'If any man will come after me,' saith Christ, 'let him deny -himself, and take up his cross daily, and follow me' (Luke 9:23). -The cross it stands, and hath stood, from the beginning, as -a way-mark to the kingdom of heaven.[14] You know if one ask you -the way to such and such a place, you, for the better direction, -do not only say, this is the way, but then also say, you must go -by such a gate, by such a style, such a bush, tree, bridge, or such -like. Why, so it is here; art thou inquiring the way to heaven? -Why, I tell thee, Christ is the way; into him thou must get, into -his righteousness, to be justified; and if thou art in him, thou -wilt presently see the cross, thou must go close by it, thou must -touch it, nay, thou must take it up, or else thou wilt quickly -go out of the way that leads to heaven, and turn up some of those -crooked lanes that lead down to the chambers of death. - -How thou mayest know the cross by these six things. 1. It -is known in the doctrine of justification. 2. In the doctrine of -mortification. 3. In the doctrine of perseverance. 4. In self-denial. -5. Patience. 6. Communion with poor saints. - -1. In the doctrine of justification; there is a great deal of the -cross in that: a man is forced to suffer the destruction of his -own righteousness for the righteousness of another. This is no -easy matter for a man to do; I assure to you it stretcheth every -vein in his heart before he will be brought to yield to it. What, -for a man to deny, reject, abhor, and throw away all his prayers, -tears, alms, keeping of sabbaths, hearing, reading, with the rest, -in the point of justification, and to count them accursed;[15] -and to be willing, in the very midst of the sense of his sins, -to throw himself wholly upon the righteousness and obedience of -another man, abhorring his own, counting it as deadly sin, as the -open breach of the law; I say, to do this in deed and in truth, -is the biggest piece of the cross; and therefore Paul calleth this -very thing a suffering; where he saith, 'And I have SUFFERED the -loss of all things,' which principally was his righteousness, -'that I might win Christ, and be found in him, not having,' but -rejecting, 'mine own righteousness' (Phil 3:8,9). That is the -first. - -2. In the doctrine of mortification is also much of the cross. Is -it nothing for a man to lay hands on his vile opinions, on his -vile sins, of his bosom sins, of his beloved, pleasant, darling -sins, that stick as close to him, as the flesh sticketh to the -bones? What, to lose all these brave things that my eyes behold, -for that which I never saw with my eyes? What, to lose my pride, -my covetousness, my vain company, sports, and pleasures, and the -rest? I tell you this is no easy matter; if it were, what need -all those prayers, sighs, watchings? What need we be so backward -to it? Nay, do you not see, that some men, before they will set -about this work, they will even venture the loss of their souls, -heaven, God, Christ, and all? What means else all those delays -and put-offs, saying, Stay a little longer, I am loth to leave my -sins while I am so young, and in health? Again, what is the reason -else, that others do it so by the halves, coldly and seldom, -notwithstanding they are convinced over and over; nay, and also -promise to amend, and yet all's in vain? I will assure you, to -cut off right hands, and to pluck out right eyes, is no pleasure -to the flesh. - -3. The doctrine of perseverance is also cross to the flesh; which -is not only to begin, but for to hold out, not only to bid fair, -and to say, Would I had heaven, but so to know Christ, to put on -Christ, and walk with Christ as to come to heaven. Indeed, it is -no great matter to begin to look for heaven, to begin to seek the -Lord, to begin to shun sin. O but it is a very great matter to -continue with God's approbation! 'My servant Caleb,' saith God, -is a man of 'another spirit, he hath followed me,' followed me -always, he hath continually followed me, 'fully, he shall possess the -land' (Num 14:24). Almost all the many thousands of the children -of Israel in their generation, fell short of perseverance when -they walked from Egypt towards the land of Canaan. Indeed they -went to the work at first pretty willingly, but they were very -short-winded, they were quickly out of breath, and in their hearts -they turned back again into Egypt. - -It is an easy matter for a man to run hard for a spurt, for a -furlong, for a mile or two; O, but to hold out for a hundred, for -a thousand, for ten thousand miles: that man that doth this, he -must look to meet with cross, pain, and wearisomeness to the flesh, -especially if as he goeth he meeteth with briars and quagmires, -and other incumbrances, that make his journey so much the more -painfuller. - -Nay, do you not see with your eyes daily, that perseverance is a -very great part of the cross? why else do men so soon grow weary? -I could point out a many, that after they have followed the ways -of God about a twelvemonth, others it may be two, three, or four, -some more, and some less years, they have been beat out of wind, -have taken up their lodging and rest before they have got half-way -to heaven, some in this, and some in that sin; and have secretly, -nay, sometimes openly said, that the way is too strait, the race -too long, the religion too holy, and cannot hold out, I can go no -farther. - -4, 5, 6. And so likewise of the other three, to wit, patience, -self-denial, communion, and communication with and to the poor -saints. How hard are these things? It is an easy matter to deny -another man, but it is not so easy a matter to deny one's self; -to deny myself out of love to God, to his gospel, to his saints, -of this advantage, and of that gain; nay, of that which otherwise -I might lawfully do, were it not for offending them. That scripture -is but seldom read, and seldomer put in practice, which saith, 'I -will eat no flesh while the world standeth, if it make my brother -to offend' (1 Cor 8:13). Again, 'We that are strong ought to bear -the infirmities of the weak, and not to please ourselves' (Rom -15:1). But how froward, how hasty, how peevish, and self-resolved -are the generality of professors at this day! Also, how little -considering the poor, unless it be to say, Be thou warmed and -filled! But to give is a seldom work; also especially to give to -any poor (Gal 6:10). I tell you all things are cross to flesh and -blood; and that man that hath but a watchful eye over the flesh, -and also some considerable measure of strength against it, he -shall find his heart in these things like unto a starting horse, -that is rid without a curbing bridle, ready to start at everything -that is offensive to him; yea, and ready to run away too, do what -the rider can. - -It is the cross which keepeth those that are kept from heaven. I -am persuaded, were it not for the cross, where we have one professor, -we should have twenty; but this cross, that is it which spoileth -all. - -Some men, as I said before, when they come at the cross they can -go no farther, but back again to their sins they must go. Others -they stumble at it, and break their necks; others again, when they -see the cross is approaching, they turn aside to the left hand, -or to the right hand, and so think to get to heaven another way; -but they will be deceived. 'Yea, and all that will live godly in -Christ Jesus SHALL,' mark, shall be sure to 'suffer persecution' -(2 Tim 3:12). There are but few when they come at the cross, cry, -'Welcome cross,' as some of the martyrs did to the stake they were -burned at. Therefore, if thou meet with the cross in thy journey, -in what manner soever it be, be not daunted, and say, Alas, what -shall I do now! But rather take courage, knowing, that by the -cross is the way to the kingdom. Can a man believe in Christ and -not be hated by the devil? Can he make a profession of this Christ, -and that sweetly and convincingly, and the children of Satan hold -their tongue? Can darkness agree with light? or the devil endure -that Christ Jesus should be honoured both by faith and a heavenly -conversation, and let that soul alone at quiet? Did you never read, -that 'the dragon persecuteth the woman?' (Rev 12). And that Christ -saith, 'In the world ye shall have tribulation' (John 16:33). - -The Ninth Direction. Beg of God that he would do these two things -for thee: First, Enlighten thine understanding. And, Second, -Inflame thy will. If these two be but effectually done, there is -no fear but thou wilt go safe to heaven. - -[First, Enlighten thine understanding.] One of the great reasons -why men and women do so little regard the other world, it is -because they see so little of it.[16] And the reason why they see -so little of it is because they have their understandings darkened. -And therefore, saith Paul, do not you believers 'walk as do other -Gentiles, even in the vanity of their minds, having the understanding -darkened, being alienated from the life of God through the ignorance,' -or foolishness 'that is in them, because of the blindness of their -heart' (Eph 4:17,18). Walk not as those, run not with them: alas, -poor souls, they have their understandings darkened, their hearts -blinded, and that is the reason they have such undervaluing thoughts -of the Lord Jesus Christ, and the salvation of their souls. For -when men do come to see the things of another world, what a God, -what a Christ, what a heaven, and what an eternal glory there is -to be enjoyed; also when they see that it is possible for them -to have a share in it, I tell you it will make them run through -thick and thin to enjoy it. Moses, having a sight of this, because -his understanding was enlightened, he feared not the wrath of the -king, but chose 'rather to suffer affliction with the people of -God, than to enjoy the pleasures of sin for a season.' He refused -to be called the son of the king's daughter; accounting it wonderful -riches to be counted worthy of so much as to suffer for Christ, -with the poor despised saints; and that was because he saw him -who was invisible, and 'had respect unto the recompence of the -reward' (Heb 11:24-27). And this is that which the apostle usually -prayeth for in his epistles for the saints, namely, 'That they -might know what is the hope of God's calling, and the riches of -the glory of his inheritance in the saints' (Eph 1:18). And that -they might 'be able to comprehend with all saints, what is the -breadth, and length, and depth, and height, and to know the love -of Christ which passeth knowledge' (Eph 3:18,19). Pray therefore -that God would enlighten thy understanding: that will be very -great help unto thee. It will make thee endure many a hard brunt -for Christ; as Paul saith, 'After ye were illuminated, ye endured -a great fight of afflictions. You took joyfully the spoiling of -your goods, knowing in yourselves that ye have in heaven a better -and an enduring substance' (Heb 10:32-34). If there be never such -a rare jewel lie just in a man's way, yet if he sees it not, he -will rather trample upon it than stoop for it, and it is because -he sees it not. Why, so it is here, though heaven be worth never -so much, and thou hast never so much need of it, yet if thou see -it not, that is, have not thy understanding opened or enlightened -to see it, thou wilt not regard at all: therefore cry to the Lord -for enlightening grace, and say, Lord, open my blind eyes: Lord, -take the vail off my dark heart, show me the things of the other -world, and let me see the sweetness, glory, and excellency of them -for Christ his sake. This is the first. - -[Second, Inflame thy will.] Cry to God that he would inflame thy -will also with the things of the other world. For when a man's -will is fully set to do such or such a thing, then it must be a -very hard matter that shall hinder that man from bringing about -his end. When Paul's will was set resolvedly to go up to Jerusalem, -though it was signified to him before what he should there suffer, -he was not daunted at all; nay, saith he, 'I am ready,' or willing, -'not to be bound only, but also to die at Jerusalem for the name -of the Lord Jesus' (Acts 21:13). His will was inflamed with love -to Christ; and therefore all the persuasions that could be used -wrought nothing at all. Your self-willed people nobody knows what -to do with them; we used to say, He will have his own will, do -all what you can. Indeed to have such a will for heaven, is an -admirable advantage to a man that undertaketh the race thither; -a man that is resolved, and hath his will fixed, saith he, I will -do my best to advantage myself; I will do my worst to hinder my -enemies; I will not give out as long as I can stand; I will have -it or I will lose my life; 'though he slay me yet will I trust -in him' (Job 13:15). 'I will not let thee go except thou bless -me' (Gen 32:26). I WILL, I WILL, I WILL, O this blessed inflamed -will for heaven! What is like it? If a man be willing, then any -argument shall be matter of encouragement; but if unwilling, then -any argument shall give discouragement; this is seen both in saints -and sinners; in them that are the children of God, and also those -that are the children of the devil. As, - -1. The saints of old, they being willing and resolved for heaven, -what could stop them? Could fire or faggot, sword or halter, -stinking dungeons, whips, bears, bulls, lions, cruel rackings, -stoning, starving, nakedness, &c. (Heb 11). 'Nay, in all these -things they were more than conquerors, through him that loved -them' (Rom 8:37); who had also made them 'willing in the day of -his power.' - -2. See again, on the other side, the children of the devil, -because they are not willing [to run to heaven], how many shifts -and starting-holes they will have. I have married a wife, I have -a farm, I shall offend my landlord, I shall offend my master, -I shall lose my trading, I shall lose my pride, my pleasures, I -shall be mocked and scoffed, therefore I dare not come. I, saith -another, will stay till I am older, till my children are out of -sight, till I am got a little aforehand in the world, till I have -done this and that, and the other business; but alas, the thing -is, they are not willing; for were they but soundly willing, these, -and a thousand such as these, would hold them no faster than the -cords held Samson when he broke them like burned flax (Judg 15:14). -I tell you the will is all: that is one of the chief things which -turns the wheel either backwards or forwards; and God knoweth -that full well, and so likewise doth the devil; and therefore they -both endeavour very much to strengthen the will of their servants. -God, he is for making of his a willing people to serve him; and -the devil, he doth what he can to possess the will and affection -of those that are his, with love to sin; and therefore when Christ -comes close to the matter, indeed, saith he, 'Ye will not come -to me' (John 5:40). 'How often would I have gathered you as a hen -doth her chickens, and ye would not' (Luke 13:34). The devil had -possessed their wills, and so long he was sure enough of them. -O therefore cry hard to God to inflame thy will for heaven and -Christ: thy will, I say, if that be rightly set for heaven, thou -wilt not be beat off with discouragements; and this was the reason -that, when Jacob wrestled with the angel, though he lost a limb, -as it were, and the hollow of his thigh was put out of joint, as -he wrestled with him, yet, saith he, 'I will not,' mark, 'I WILL -NOT let thee go except thou bless me' (Gen 32:24-26). Get thy -will tipt with the heavenly grace, and resolution against all -discouragements, and then thou goest full speed for heaven; but -if thou falter in thy will, and be not found there, thou wilt -run hobbling and halting all the way thou runnest, and also to be -sure thou wilt fall short at the last. The Lord give thee a will -and courage! - -Thus have I done with directing thee how to run to the kingdom; -be sure thou keep in memory what I have said unto thee, lest thou -lose thy way. But because I would have thee think of them, take -all in short in this little bit of paper. - -1. Get into the way. 2. Then study on it. 3. Then strip, and lay -aside everything that would hinder. 4. Beware of bye-paths. 5. Do -not gaze and stare too much about thee, and be sure to ponder the -path of thy feet. 6. Do not stop for any that call after thee, -whether it be the world, the flesh, or the devil; for all these -will hinder thy journey, if possible. 7. Be not daunted with any -discouragements thou meetest with as thou goest. 8. Take heed -of stumbling at the cross. 9. Cry hard to God for an enlightened -heart, and a willing mind, and God give thee a prosperous journey. -Yet before I do quite take my leave of thee, let me give thee a -few motives along with thee. It may be they will be as good as a -pair of spurs to prick on thy lumpish heart in this rich voyage.[17] - -[V. NINE MOTIVES TO URGE US ON IN THE WAY.] - -The First Motive. Consider there is no way but this, thou must -either win or lose. If thou winnest, then heaven, God, Christ, -glory, ease, peace, life, yea, life eternal, is thine; thou must -be made equal to the angels in heaven; thou shalt sorrow no more, -sigh no more, feel no more pain; thou shalt be out of the reach -of sin, hell, death, the devil, the grave, and whatever else may -endeavour thy hurt. But contrariwise, and if thou lose, then thy -loss is heaven, glory, God, Christ, ease, peace, and whatever else -which tendeth to make eternity comfortable to the saints; besides, -thou procurest eternal death, sorrow, pain, blackness, and darkness, -fellowship with devils, together with the everlasting damnation -of thy own soul. - -The Second Motive. Consider that this devil, this hell, death and -damnation, followeth after thee as hard as they can drive, and -have their commission so to do by the law, against which thou hast -sinned; and therefore for the Lord's sake make haste. - -The Third Motive. If they seize upon thee before thou get to the -city of Refuge, they will put an everlasting stop to thy journey. -This also cries, Run for it. - -The Fourth Motive. Know also, that now heaven gates, the heart of -Christ, with his arms, are wide open to receive thee. O methinks -that this consideration, that the devil followeth after to destroy, -and that Christ standeth open-armed to receive, should make thee -reach out and fly with all haste and speed! And therefore, - -The Fifth Motive. Keep thine eye upon the prize; be sure that -thy eyes be continually upon the profit thou art like to get. The -reason why men are so apt to faint in their race for heaven, it -lieth chiefly in either of these two things: - -1. They do not seriously consider the worth of the prize; or else -if they do, they are afraid it is too good for them; but most lose -heaven for want of considering the price and the worth of it. And -therefore, that thou mayst not do the like, keep thine eye much -upon the excellency, the sweetness, the beauty, the comfort, the -peace, that is to be had there by those that win the prize. This -was that which made the apostle run through anything; good report, -evil report, persecution, affliction, hunger, nakedness, peril -by sea, and peril by land, bonds and imprisonments. Also it made -others endure to be stoned, sawn asunder, to have their eyes bored -out with augurs, their bodies broiled on gridirons, their tongues -cut out of their mouths, boiled in cauldrons, thrown to the wild -beasts, burned at the stakes, whipped at posts, and a thousand -other fearful torments, 'while they looked not at the things which -are seen,' as the things of this world, 'but at the things which -are not seen; for the things which are seen are temporal; but the -things which are not seen are eternal' (2 Cor 4:18). O this word -'eternal,' that was it that made them, that when they might have -had deliverance, they would not accept of it; for they knew in the -world to come they should have a better resurrection (Heb 11:35). - -2. And do not let the thoughts of the rareness of the place make -thee say in thy heart, This is too good for me; for I tell thee, -heaven is prepared for whosoever will accept of it, and they shall -be entertained with hearty good welcome. Consider, therefore, -that as bad as thou have got thither; thither went scrubbed,[18] -beggarly Lazarus, &c. Nay, it is prepared for the poor: 'Hearken, -my beloved brethren,' saith James, take notice of it, 'Hath not -God chosen the poor of this world rich in faith, and heirs of the -kingdom?' (James 2:5). Therefore take heart and RUN, man. And, - -The Sixth Motive. Think much of them that are gone before. First, -How really they got into the kingdom. Secondly, How safe they -are in the arms of Jesus; would they be here again for a thousand -worlds? Or if they were, would they be afraid that God would not -make them welcome? Thirdly, What would they judge of thee if they -knew thy heart began to fail thee in thy journey, or thy sins began -to allure thee, and to persuade thee to stop thy race? would they -not call thee a thousand fools? and say, O, that he did but see -what we see, feel what we feel, and taste of the dainties that we -taste of! O, if he were here one quarter of an hour, to behold, to -see, to feel, to taste and enjoy but the thousandth part of what -we enjoy, what would he do? What would he suffer? What would he -leave undone? Would he favour sin? Would he love this world below? -Would he be afraid of friends, or shrink at the most fearful -threatenings that the greatest tyrants could invent to give him? -Nay, those who have had but a sight of these things by faith, -when they have been as far off from them as heaven from earth, yet -they have been able to say with a comfortable and merry heart, as -the bird that sings in the spring, that this and more shall not -keep them from running to heaven. Sometimes, when my base heart -hath been inclining to this world, and to loiter in my journey -towards heaven, the very consideration of the glorious saints -and angels in heaven, what they enjoy, and what low thoughts they -have of the things of this world together, how they would befool -me if they did but know that my heart was drawing back; [this] -hath caused me to rush forward, to disdain these poor, low, empty, -beggarly things, and to say to my soul, Come, soul, let us not -be weary; let us see what this heaven is; let us even venture all -for it, and try if that will quit the cost. Surely Abraham, David, -Paul, and the rest of the saints of God, were as wise as any are -now, and yet they lost all for this glorious kingdom. O! therefore, -throw away stinking lusts, follow after righteousness, love the -Lord Jesus, devote thyself unto his fear, I'll warrant thee he -will give thee a goodly recompense. Reader, what sayst thou to -this? Art [thou] resolved to follow me? Nay, resolve if thou canst -to get before me. 'So run, that ye may obtain.' - -The Seventh Motive. To encourage thee a little farther, set to the -work, and when thou hast run thyself down weary, then the Lord -Jesus will take thee up, and carry thee. Is not this enough to -make any poor soul begin his race? Thou, perhaps, criest, O but I -am feeble, I am lame, &c.: well, but Christ hath a bosom; consider, -therefore, when thou hast run thyself down weary, he will put -thee in his bosom: 'He shall gather the lambs with his arms, and -carry them in his bosom, and shall gently lead those that are with -young' (Isa 40:11). This is the way that fathers take to encourage -their children, saying: Run, sweet babe, while thou art weary, -and then I will take thee up and carry thee. 'He will gather his -lambs with his arm, and carry them in his bosom.' When they are -weary they shall ride.[19] The Eighth Motive. Or else he will convey -new strength from heaven into thy soul, which will be as well--'The -youths shall faint and be weary, and the young men shall utterly -fall; but they that wait upon the Lord shall renew their strength; -they shall mount up with wings as eagles; they shall run and not -be weary, they shall walk and not faint' (Isa 40:30,31). What -shall I say besides what hath already been said? Thou shalt have -good and easy lodging, good and wholesome diet, the bosom of -Christ to lie in, the joys of heaven to feed on. Shall I speak of -the satiety and of the duration of all these? Verily to describe -them to the height it is a work too hard for me to do.[20] - -The Ninth Motive. Again methinks the very industry of the devil, -and the industry of his servants, &c., should make you that have -a desire to heaven and happiness to run apace. Why, the devil, he -will lose no time, spare no pains, also neither will his servants, -both to seek the destruction of themselves and others: and shall -not we be as industrious for our own salvation? Shall the world -venture the damnation of their souls for a poor corruptible crown; -and shall not we venture the loss of a few trifles for an eternal -crown? Shall they venture the loss of eternal friends, as God to -love, Christ to redeem, the Holy Spirit to comfort, heaven for -habitation, saints and angels for company, and all this to get and -hold communion with sin, and this world, and a few base, drunken, -swearing, lying, covetous wretches, like themselves? And shall -not we labour as hard, run as fast, seek as diligently, nay, a -hundred times more diligently, for the company of these glorious -eternal friends, though with the loss of such as these, nay, with -the loss of ten thousand times better than these poor, low, base, -contemptible things? Shall it be said at the last day, that wicked -men made more haste to hell than you did make to heaven?[21] That -they spent more hours, days, and that early and late, for hell, -than you spent for that which is ten thousand thousand of thousands -times better? O let it not be so, but run with all might and main. - -Thus you see I have here spoken something, though but little. Now -I shall come to make some use and application of what hath been -said, and so conclude. - -[VI. NINE USES OF THIS SUBJECT.] - -The first use. You see here, that he that will go to heaven, he -must run for it; yea, and not only run, but so run, that is, as -I have said, to run earnestly, to run continually, to strip off -every thing that would hinder in his race with the rest. Well -then, do you so run? And now let us examine a little. - -1. Art thou got into the right way? Art thou in Christ's -righteousness? Do not say yes in thy heart, when in truth there -is no such matter. It is a dangerous thing, you know, for a man -to think he is in the right way, when he is in the wrong. It is -the next way for him to lose his way, and not only so, but if he -run for heaven, as thou sayst thou dost, even to lose that too. O -this is the misery of most men, to persuade themselves that they -run right, when they never had one foot in the way! The Lord -give thee understanding here, or else thou art undone for ever. -Prithee, soul, search when was it thou turned out of thy sins and -righteousness into the righteousness of Jesus Christ. I say, dost -thou see thyself in him? and is he more precious to thee than the -whole world? Is thy mind always musing on him? Dost thou love -to be talking of him--and also to be walking with him? Dost thou -count his company more precious than the whole world? Dost thou -count all things but poor, lifeless, empty, vain things, without -communion with him? Doth his company sweeten all things--and his -absence embitter all things? Soul, I beseech thee, be serious, and -lay it to heart, and do not take things of such weighty concernment -as the salvation or damnation of thy soul, without good ground. - -2. Art thou unladen of the things of this world, as pride, pleasures, -profits, lusts, vanities? What! dost thou think to run fast enough -with the world, thy sins and lusts in thy heart? I tell thee, -soul, they that have laid all aside, every weight, every sin, and -are got into the nimblest posture, they find work enough to run; -so to run as to hold out. To run through all that opposition, all -these jostles, all these rubs, over all these stumbling-blocks, -over all the snares from all these entanglements, that the devil, -sin, the world, and their own hearts, lay before them; I tell -thee, if thou art agoing heavenward, thou wilt find it no small -or easy matter. Art thou therefore discharged and unladen of these -things? Never talk of going to heaven if thou art not. It is to be -feared thou wilt be found among the many that 'will seek to enter -in, and shall not be able' (Luke 13:24). - -The second use. If so, then, in the next place, what will become -of them that are grown weary before they are got half way thither? -Why, man, it is he that holdeth out to the end that must be saved; -it is he that overcometh that shall inherit all things; it is -not every one that begins. Agrippa gave a fair step for a sudden, -he steps almost into the bosom of Christ in less than half an -hour. Thou, saith he to Paul, hast 'almost persuaded me to be a -Christian' (Acts 26:26). Ah! but it was but almost; and so he had -as good have been never a whit; he stept fair indeed, but yet he -stept short; he was hot while he was at it, but he was quickly out -of wind. O this but almost! I tell you, this but almost, it lost -his soul. Methinks I have seen sometimes how these poor wretches -that get but almost to heaven, how fearfully their almost, and their -but almost, will torment them in hell; when they shall cry out in -the bitterness of their souls, saying, I was almost a Christian. -I was almost got into the kingdom, almost out of the hands of -the devil, almost out of my sins, almost from under the curse of -God; almost, and that was all; almost, but not altogether. O that -I should be almost at heaven, and should not go quite through! -Friend, it is a sad thing to sit down before we are in heaven, -and to grow weary before we come to the place of rest; and if it -should be thy case, I am sure thou dost not so run as to obtain. -But again, - -The third use. In the next place, What then will become of them -that some time since were running post-haste to heaven, insomuch -that they seemed to outstrip many, but now are running as fast -back again? Do you think those will ever come thither? What, to -run back again, back again to sin, to the world, to the devil, back -again to the lusts of the flesh? O! 'It had been better for them -not to have known the way of righteousness, than after they have -known it, to turn,' to turn back again, 'from the holy commandment' -(2 Peter 2:22). Those men shall not only be damned for sin, but -for professing to all the world that sin is better than Christ; -for the man that runs back again, he doth as good as say, 'I have -tried Christ, and I have tried sin, and I do not find so much -profit in Christ as in sin.'[22] I say, this man declareth this, -even by his running back again. O sad! what a doom they will have, -who were almost at heaven-gates, and then run back again. 'If any -draw back,' saith Christ [by his apostle], 'my soul shall have no -pleasure in him' (Heb 10:38). Again, 'No man having put his hand -to the plough,' that is, set forward, in the ways of God, 'and -looking back,' turning back again, 'is fit for the kingdom of -God' (Luke 9:62). And if not fit for the kingdom of heaven, then -for certain he must needs be fit for the fire of hell. And therefore, -saith the apostle, those that 'bring forth' these apostatizing -fruits, as 'briars and thorns, are rejected, and nigh unto cursing, -whose end is to be burned' (Heb 6:8). O there is never another -Christ to save them by bleeding and dying for them! And if they -shall not escape that neglect, then how shall they escape that -reject and turn their back upon 'so great a salvation?' (Heb -2:3). And if the righteous, that is, they that run for it, will -find work enough to get to heaven, 'then where will the ungodly' -backsliding 'sinner appear?' or if Judas the traitor, or Francis -Spira the backslider, were but now alive in the world to whisper -these men in the ear a little, and tell them what it hath cost -their souls for backsliding, surely it would stick by them and -make them afraid of running back again, so long as they had one -day to live in this world. - -The fourth use. So again, fourthly, how unlike to these men's -passions[23] will those be that have all this while sat still, -and have not so much as set one foot forward to the kingdom of -heaven. Surely he that backslideth, and he that sitteth still in -sin, they are both of one mind; the one he will not stir, because -he loveth his sins, and the things of this world; the other he -runs back again, because he loveth his sins, and the things of -this world: is it not one and the same thing? They are all one -here, and shall not one and the same hell hold them hereafter! -He is an ungodly one that never looked after Christ, and he is an -ungodly one that did once look after him and then ran quite back -again; and therefore that word must certainly drop out of the -mouth of Christ against them both, 'Depart from me, ye cursed, -into everlasting fire, prepared for the devil and his angels' -(Matt 25:41). - -The fifth use. Again, here you may see, in the next place, that -is, they that will have heaven must run for it; then this calls -aloud to those who began but a while since to run, I say, for -them to mend their pace if they intend to win; you know that they -which come hindmost, had need run fastest. Friend, I tell thee, -there be those that have run ten years to thy one, nay, twenty -to thy five, and yet if thou talk with them, sometimes they will -say they doubt they shall come late enough. How then will it be -with thee? Look to it therefore that thou delay no time, not an -hour's time, but speedily part with all, with everything that is -an hindrance to thee in thy journey, and run; yea, and so run that -thou mayest obtain. - -The sixth use. Again, sixthly, You that are old professors, take -you heed that the young striplings of Jesus, that began to strip -but the other day, do not outrun you, so as to have that scripture -fulfilled on you, 'The first shall be last, and the last first'; -which will be a shame to you, and a credit for them. What, for a -young soldier to be more courageous than he that hath been used -to wars! To you that are hindmost, I say, strive to outrun them -that are before you; and you that are foremost, I say, hold your -ground, and keep before them in faith and love, if possible; -for indeed that is the right running, for one to strive to outrun -another; even for the hindmost to endeavour to overtake the -foremost, and he that is before should be sure to lay out himself -to keep his ground, even to the very utmost. But then, - -The seventh use. Again, How basely do they behave themselves, how -unlike are they to win, that think it enough to keep company with -the hindmost? There are some men that profess themselves such -as run for heaven as well as any; yet if there be but any lazy, -slothful, cold, half-hearted professors in the country, they will -be sure to take example by them; they think if they can but keep -pace with them they shall do fair; but these do not consider that -the hindmost lose the prize. You may know it, if you will, that -it cost the foolish virgins dear for their coming too late--'They -that were ready went in with him, and the door was shut. Afterward,' -mark, 'afterward came the other,' the foolish, 'virgins, saying, -Lord, Lord, open to us; but he answered, and said,' Depart, 'I know -you not' (Matt 25:10-12). Depart, lazy professors, cold professors, -slothful professors. O! methinks the Word of God is so plain for -the overthrow of you lazy professors, that it is to be wondered -men do take no more notice of it. How was Lot's wife served for -running lazily, and for giving but one look behind her, after the -things she left in Sodom? How was Esau served for staying too long -before he came for the blessing? And how were they served that -are mentioned in the 13th of Luke, 'for staying till the door was -shut?' Also the foolish virgins; a heavy after-groan will they -give that have thus staid too long. It turned Lot's wife into a -pillar of salt (Gen 19:26). It made Esau weep with an exceeding -loud and bitter cry (Heb 12:17). It made Judas hang himself: yea, -and it will make thee curse the day in which thou wast born, if -thou miss of the kingdom, as thou wilt certainly do, if this be -thy course. But, - -The eighth use. Again, How, and if thou by thy lazy running -shouldst not only destroy thyself, but also thereby be the cause -of the damnation of some others, for thou being a professor thou -must think that others will take notice of thee; and because thou -art but a poor, cold, lazy runner, and one that seeks to drive -the world and pleasure along with thee: why, thereby others will -think of doing so too. Nay, say they, why may not we as well as -he? He is a professor, and yet he seeks for pleasures, riches, -profits; he loveth vain company, and he is proud, and he is so -and so, and professeth that he is going for heaven; yea, and he -saith also he doth not fear but he shall have entertainment; let -us therefore keep pace with him, we shall fare no worse than he. -O how fearful a thing will it be, if that thou shalt be instrumental -of the ruin of others by thy halting in the way of righteousness! -Look to it, thou wilt have strength little enough to appear before -God, to give an account of the loss of thy own soul; thou needest -not have to give an account for others; why, thou didst stop them -from entering in. How wilt thou answer that saying, You would -not enter in yourselves, and them that would you hinder; for that -saying will be eminently fulfilled on them that through their -own idleness do keep themselves out of heaven, and by giving of -others the same example, hinder them also. - -The ninth use. Therefore, now to speak a word to both of you, and -so I shall conclude. - -1. I beseech you, in the name of our Lord Jesus Christ, that none -of you do run so lazily in the way to heaven as to hinder either -yourselves or others. I know that even he which runs laziest, if -he should see a man running for a temporal life, if he should so -much neglect his own well-being in this world as to venture, when -he is a-running for his life, to pick up here and there a lock of -wool that hangeth by the way-side, or to step now and then aside -out of the way for to gather up a straw or two, or any rotten -stick, I say, if he should do this when he is a-running for his -life, thou wouldst condemn him; and dost thou not condemn thyself -that dost the very same in effect, nay worse, that loiterest -in thy race, notwithstanding thy soul, heaven, glory, and all is -at stake. Have a care, have a care, poor wretched sinner, have a -care. - -2. If yet there shall be any that, notwithstanding this advice, -will still be flaggering and loitering in the way to the kingdom -of glory, be thou so wise as not to take example by them. Learn -of no man further than he followeth Christ. But look unto Jesus, -who is not only 'the author and finisher of faith,' but who did, -'for the joy that was set before him, endured the cross, despising -the shame, and is now set down at the right hand of God' (Heb -12:2). I say, look to no man to learn of him no further than he -followeth Christ. 'Be ye followers of me,' saith Paul, 'even as -I also am of Christ' (1 Cor 11:1). Though he was an eminent man, -yet his exhortation was, that none should follow him any further -than he followed Christ. - -VII. PROVOCATION. [TO RUN WITH THE FOREMOST.] - -Now that you may be provoked to run with the foremost, take notice -of this. When Lot and his wife were running from cursed Sodom -to the mountains, to save their lives, it is said that his wife -looked back from behind him, and she became a pillar of salt; and -yet you see that neither her practice, nor the judgment of God -that fell upon her for the same, would cause Lot to look behind -him. I have sometimes wondered at Lot in this particular; his -wife looked behind her, and died immediately, but let what would -become of her, Lot would not so much as look behind him to see -her. We do not read that he did so much as once look where she was, -or what was become of her; his heart was indeed upon his journey, -and well it might: there was the mountain before him, and the -fire and brimstone behind him; his life lay at stake and he had -lost it if he had but looked behind him. Do thou so run: and in -thy race remember Lot's wife, and remember her doom; and remember -for what that doom did overtake her; and remember that God made -her an example for all lazy runners, to the end of the world: and -take heed thou fall not after the same example. But, if this will -not provoke thee, consider thus, - -1. Thy soul is thy own soul, that is either to be saved or lost; -thou shalt not lose my soul by thy laziness. It is thy own soul, -thy own ease, thy own peace, thy own advantage, or disadvantage. -If it were my soul that thou art desired to be good unto, methinks -reason should move thee somewhat to pity it. But alas, it is thy -own, thy own soul. 'What shall it profit a man if he shall gain -the whole world, and lose his own soul?' (Mark 8:36). God's people -wish well to the souls of others, and wilt not thou wish well to -thy own? And if this will not provoke thee, then think again, - -2. If thou lose thy soul, it is thou also that must bear the blame. -It made Cain stark mad to consider that he had not looked to his -brother Abel's soul. How much more will it perplex thee to think, -that thou hadst not a care of thy own? And if this will not provoke -thee to bestir thyself, think again, - -3. That if thou wilt not run, the people of God are resolved to -deal with thee even as Lot dealt with his wife, that is, leave -thee behind them. It may be thou hast a father, mother, brother, -&c., going post-haste to heaven, wouldst thou be willing to be -left behind them? Surely no. Again, - -4. Will it not be a dishonour to thee to see the very boys and -girls in the country to have more wit than thyself? It may be the -servants of some men, as the horsekeeper, ploughman, scullion, -&c., are more looking after heaven than their masters. I am apt -to think sometimes, that more servants than masters, that more -tenants than landlords, will inherit the kingdom of heaven. But -is not this a shame for them that are such? I am persuaded you -scorn, that your servants should say that they are wiser than you -in the things of this world; and yet I am bold to say, that many -of them are wiser than you in the things of the world to come, -which are of great concernment. - -VIII. A SHORT EXPOSTULATION. - -Well then, sinner, what sayest thou? Where is thy heart? Wilt thou -run? Art thou resolved to strip? Or art thou not? Think quickly, -man, it is no dallying in this matter. Confer not with flesh and -blood; look up to heaven, and see how thou likest it; also to -hell--of which thou mayst understand something by my book, called, -A few Sighs from Hell; or the Groans of a damned Soul; which I -wish thee to read seriously over--and accordingly devote thyself. -If thou dost not know the way, inquire at the Word of God. If thou -wantest company, cry for God's Spirit. If thou wantest encouragement, -entertain the promises. But be sure thou begin by times; get into -the way; run apace and hold out to the end; and the Lord give thee -a prosperous journey. Farewell. - - - -FOOTNOTES: - -[1] It was the commonly received opinion that, at the moment -of death, the angels and devils strove to carry away the soul. -If the dying man had received the consecrated wafer, the devils -were scared at it, and lost their victim. Hence the prayer--'From -lightning, battle, murder, and sudden death, good Lord, deliver -us'; a curious contrast to, 'Thy will be done'! Were they sinners -above all men upon whom the tower in Siloam fell and slew them? -(Luke 13:4). O that men would rely upon the righteousness of Christ -stimulating them to run for glory, as heavenly footmen, and not -upon the nostrums of Antichrist!--Ed. - -[2] In a very beautifully ornamented Liturgy of the Church of -England, prior to the Reformation, after the Salisbury use, printed -in 1526 (in the Editor's library), is this direction--'These iii. -prayers be wrytten in the chapel of the holy crosse in Rome, who -that deuoutly say them they shall obteyne ten hundred thousand -years of pardon for deadly sins graunted of oure holy father Jhon -xxii pope of Rome.' The three prayers only occupy twenty-six short -lines, and may be gravely repeated in two minutes. Such was and IS -Popery!! But at the end of all this promised pardon for a million -of years--what then? Will eternal torments commence?--Ed. - -[3] How awfully is this pictured to the soul in that solemn account -of the day of death and judgment in Matthew 25; and how strikingly -applied in the Pilgrim's Progress in the character of Ignorance.--Ed. - - -[4] 'When the bell begins to toll, -Lord have mercy on the soul.' - - -The Papists imagine that there is an extraordinary power in the -bell hallowed by baptism to drive away the spirits of darkness, so -that the departing soul may take its journey without molestation!! -It was also intended to rouse the faithful to pray for the -dead person's soul. This, and other superstitious practices, were -suspended during the Protectorate in some parishes, if not generally, -but were revived at the Restoration, because the omission injured -the revenues of the church.--See Brand's Popular Antiquities.--Ed. - -[5] This quotation, probably made from memory, is a mixture of -the Genevan and the present version.--Ed. - -[6] Francis Spira, in 1548, being a lawyer in great repute in -Italy, professed gospel principles, but afterwards relapsed into -Popery, and became a victim of black despair. The man in the iron -cage, at the Interpreter's house, probably referred to Spira. The -narrative of his fearful state is preceded by a poem:-- - - -'Here see a soul that's all despair, a man -All hell, a spirit all wounds. Who can -A wounded spirit bear? -Reader, wouldst see what you may never feel, -Despair, racks, torments, whips of burning steel? -Behold this man, this furnace, in whose heart -Sin hath created hell. O! in each part -What flames appear? -His thoughts all stings; words, swords; -Brimstone his breath; -His eyes, flames; wishes, curses; life, a death, -A thousand deaths live in him, he not dead-- -A breathing corpse in living scalding lead.'--Ed. - - -[7] How plain and important is this direction. Saul the persecutor -ran fast, but the faster he ran in his murderous zeal the further -he ran from the prize. Let every staunch sectarian examine prayerfully -his way, especially if the sect he belongs to is patronized by -princes, popes, or potentates, and endowed with worldly honours. -He may be running from and not to heaven.--Ed. - -[8] He that trusts in the sect to which he belongs is assuredly -in the wrong way, whether it be the Church of Rome or England, -Quaking, Ranting, Baptists, or Independents. Trust in Christ must -be all in all. First be IN Christ, then run for heaven, looking -unto Christ. Keep fellowship with those who are the purest, and -run fastest in the ordinances of the gospel which are revealed in -the Word. Follow no human authority nor craft, seek the influence -of the Holy Spirit for yourself, that you may be led into all -truth, then you will so run as to obtain.--Ed. - -[9] How plain is this direction, and how does it commend itself to -our common-sense; lumpish shoes, and pockets filled with stones, -how absurd for a man who is running a race!! Stop, my dear reader, -have you cast away all useless encumbrances, and all easily besetting -sins? Is your heart full of mammon, or pride, or debauchery? if -so, you have no particle of strength to run for heaven, but are -running upon swift perdition.--Ed. - -[10] This is one of those beautiful ideas which so abound in all -Bunyan's works. Our way to the kingdom is consecrated by the cross -of Christ, and may be known throughout by the sprinkling of his -blood, his groans, his agonies. All the doctrines that put us in -the way are sanctified by the atonement; all the spurs to a diligent -running in that way are powerful as motives, by our being bought -with that precious price, the death of Emmanuel. O! my soul, -be thou found looking unto Jesus, he is THE WAY, the only way to -heaven.--Ed. - -[11] Strange infatuation, desperate pride, that man should reject -the humbling simplicity of Divine truth, and run so anxiously, -greedily, and in hosts, in the road to ruin, because priestcraft -calls it 'the way of God'; preferring the miserable sophistry of -Satan and his emissaries to the plain directions of Holy Writ. -O! reader, put not your trust in man, but, while God is ready to -direct you, rely solely on his Holy Word.--Ed. - -[12] 'Happily,' or haply, were formerly used to express the same -meaning.--Ed. - -[13] 'Sink-souls' is one of Bunyan's strong Saxonisms, full of -meaning, 'Sink' is that in which filth or foulness is deposited. - - -'She poured forth out of her hellish sink, -Her fruitful cursed spawn.'--Spencer.--Ed. - - -[14] This is one of Bunyan's most deeply expressive directions to -the heaven-ward pilgrim; may it sink into our hearts. Christ is -the way, the cross is the standing way-mark throughout the road, -never out of sight. In embracing the humbling doctrines of grace, -in sorrow for sin, in crucifying self, in bearing each other's -burdens, in passing through the river that will absorb our -mortality--from the new birth to our inheritance--the cross is -the way-mark.--Ed. - -[15] Our holiest, happiest duties, IF they interfere with a simple -and exclusive reliance upon Christ for justification, must be -accursed in our esteem; while, if they are fulfilled in a proper -spirit of love to him, they become our most blessed privileges. -Reader, be jealous of your motives.--Ed. - -[16] This is very solemn warning. But is it asked how are we -to see that that is invisible, or to imagine bliss that is past -our understanding? The reply is, treasure up in your heart those -glimpses of glory contained in the Word. Be daily in communion -with the world of spirits, and it may be your lot, with Paul, to -have so soul-ravishing a sense of eternal realities, as scarcely -to know whether you are in the body or not.--Ed. - -[17] How characteristic of Bunyan is this sentence, 'the rich -voyage.' God environing us about with his presence in time, and -eternal felicity in the desired haven: 'the lumpish heart' at -times apparently indifferent to the glorious harvest: 'a pair of -spurs' to prick us on in the course. The word voyage (from via, -a way) was in Bunyan's time equally used for a journey by sea or -land, it is now limited to travelling by sea.--Ed. - -[18] 'Scrubbed'; worthless, vile, insignificant in the sight of -man, who judges from the outward, temporal condition; but, in the -case of Lazarus, precious in the sight of God.--Ed. - -[19] What an inexhaustible source of comfort is contained in -this passage. Blessed carriage, in which the poorest, weakest of -Christ's flock shall ride. Millions of gold could not purchase the -privilege thus to ride in ease and safety, supported and guarded -by Omnipotence, and guided by Omniscience.--Ed. - -[20] Summed up by the Psalmist, 'Happy is that people that is -in such a case. Happy is that people whose God is the Lord' (Psa -144:15).--Ed. - -[21] How severe and cutting, but how just, is this reflection -upon many, that wicked men, for the gratification of destructive -propensities, should evince greater zeal and perseverance to light -up the fire of hell in their consciences, than some professing -Christians do in following after peace and holiness, 'Go to the -ant, thou sluggard, consider her ways and be wise.'--Ed. - -[22] How awful a warning is this to the backslider. A wicked -professor is a practical atheist and a contemptible hypocrite. -But the backslider is worse, he proclaims, in his downward course, -the awful blasphemy that 'sin is better than Christ'; 'hell is -preferable to heaven.' O! that some poor bewildered backslider -may, by a Divine blessing upon the voice of Bunyan, be arrested -in his mad career.--Ed. - -[23] 'Passions'; the old English term for sufferings. It is used -in Acts 1 emphatically, to express the last sufferings of the -Saviour; as also in what is called 'passion week.'--Ed. - -*** - -THE HOLY CITY; OR, THE NEW JERUSALEM: - -WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER -OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, -TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY -OF ALL UNFOLDED. - -AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND -WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. - -'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 - -'And the name of the city from that day shall be, THE LORD IS -THERE.'-Ezekiel 48:35 - -London: Printed in the year 1665 - -ADVERTISEMENT BY THE EDITOR - -Reader, it will require the utmost effort of your powers of faith -in perfectly well authenticated history to believe an almost -incredible fact, but which certainly took place in England, under -the reformed church in 1665. It is, however, true, that a number -of eminently pious, loyal, sober, industrious citizens were immured, -by the forms of law, within the walls of a small prison on Bedford -Bridge, over the river Ouse, for refusing to attend the parish -church or join in the service prescribed by Acts of Parliament, -according to the Book of Common Prayer. The Ruler of the universe -deigned to approve their conduct, and to visit these prisoners -with his peculiar approbation. He made their prison a Bethel, the -house of God, and the very gate of heaven-thus richly blessing their -souls for refusing to render unto man the things that are God's. - -On the Lord's day they were in the habit of uniting in Divine worship. -Their prison chamber had received no prelatic consecration, but -God was in their midst to bless them. It happened one morning that -it came to the turn of a poor itinerant tinker, of extraordinary -ability, to address his fellow-prisoners-he had neither written -nor even prepared a sermon, and felt, for a time, at a loss for -a text or subject. At length, while turning over the sacred pages, -his eye was directed to the description of the Holy City-New -Jerusalem, which in the latter day will gloriously descend from -heaven. His soul was enlarged and enlightened with the dazzling -splendour of that sacred city-his heart, which had felt 'empty, -spiritless, and barren,' was baptized into his subject-'with a few -groans, he carried his meditations to the Lord Jesus for a blessing, -which he did forthwith grant according to his grace, and then the -preacher did set before his brethren the spiritual meat, and they -did all eat and were well refreshed. While distributing the truth, -it did so increase in his hand, that of the fragments he gathered -up a basket full, and furnished this heavenly treatise.' Such, in -substance, is the author's interesting account of the circumstances -under which he wrote this book. He adds, with humility, that -the men of this world would laugh, in conceit, that one so low, -contemptible, and inconsiderable should busy himself with so hard -and knotty a subject, but humbly hopes, that though but a babe in -Christ, these truths were revealed to him. To the real followers -of the lowly Jesus, the poor carpenter's son, 'who had not where -to lay his head'-of whom the Jews said, 'How knoweth this man -letters, having never learned?' (John 7:15)-despised by princes, -prelates, scribes, and Pharisees-to such, the poverty, the -occupation, and the want of book-learning of our author needs no -apology. It is all-sufficient to know that he was mighty in the -Scriptures, and deeply taught of the Holy Spirit. These are the -only sources of information relative to the New Jerusalem; and -in this treatise the author has richly developed the treasures of -the Bible in reference to this solemn subject. To the same prison -discipline to which we are indebted for the Pilgrim's Progress, -we owe this, and other of the labours of that eminent servant -of Christ, John Bunyan. Little did the poor tyrants who sent him -to jail think that, in such a place, he would have this blessed -vision of the heavenly city, or that his severe sufferings would -materially aid in destroying their wicked craft. - -The subject is one of pure revelation. The philosopher-the -theologian-the philologist-the historian, and the antiquarian, -are utterly unable to grapple with that which is here so admirably -handled by a poor unlettered prisoner for Christ, who, from the -inexhaustible storehouse of God's Word, brings forth things new -and old to comfort the pilgrim, whether in a prison or a palace, -and to enliven his prospects on his way to this celestial city. -The New Jerusalem is a sublime object, and we are bound humbly to -adore that majestic mercy which has condescended to give us such -a glimpse of the glory which, in its unbounded extent, passeth -all the powers of our earth-bound souls to conceive. - -It is a city whose builder and maker is God-perfect as his infinite -wisdom-strong as his omnipotence-eternal as his existence. Who by -searching can find out the perfections of the Almighty-they can -only be traced by his revealed will, and with our poor powers, even -then but faintly. No man ever possessed a more intimate knowledge -of the Bible, nor greater aptitude in quoting it than Bunyan: he -must have meditated in it day and night; and in this treatise his -biblical treasures are wisely used. He begins with the foundation -of the walls, and shows that they are based upon the truths taught -to the twelve tribes, and by the twelve apostles of the Lamb. All -these truths are perfectly handed down to us in holy Writ, alike -immutable and unalterable. Cursed are they that add to that book, -either by tradition or by the imposition of creeds, rites, and -ceremonies, and not less cursed are they that take from it. These -solid foundations support walls and gates through which nothing -can enter that defileth. It is a pattern to the church on earth, -into which none should be admitted but saints, known from their -conversation as living epistles. 'Not common stuff, not raked out -of the dunghills and muck heaps of this world, and from among the -toys of antichrist, but spiritual, heavenly and glorious precious -stones.' This city has but one street, showing the perfect unity -among all its inhabitants, and it is only under the personal reign -of Christ that uniformity can exist. The divisions among Christians -arise, as Bunyan justly concludes, from 'antichristian rubbish, -darkness, and trumpery.' The cause of all the confusion is the lust -of man for domination over conscience, the government of which is -the sole prerogative of God, and this is strengthened by the hope -of passing through time in idleness, luxury, and honour, under the -false pretence of apostolic descent transmitted through ceremonies -worse than childish. In our Lord's days there was union among his -disciples, as there must be under his personal reign in the New -Jerusalem. But in the times of the apostles the disciples were -divided-one was of Paul-another of Apollos, and others of Cephas. -The Holy Ghost issued laws to regulate the church in their disputes-not -an act of uniformity, but an injunction to the exercise of mutual -forbearance, 'Who art thou that judges another man's servant.' -'Let every man be fully persuaded in his own mind' (Rom 14:4,5). - -After viewing the spiritual unity of the inhabitants of this wonderful -city, we are introduced to its temple. How vast the edifice, to -contain the millions on millions of worshippers-every inhabitant -being present in the general assembly and church of the first-born! -Utterly beneath our notice are the most magnificent temples -raised by human ingenuity and vanity, when compared with that of -the Holy City. Its foundation, the immutability of God-its extent, -his divine immensity-its walls, the omnipotence of Jehovah-its -treasury, the unsearchable riches of Christ-its worshippers, -the countless myriads of the nations of those that are saved-its -duration, ETERNITY. It is the inheritance of the Son of God, -Jehovah Jesus, and is worthy of HIS inconceivable majesty. In all -the multitude not one hypocrite will be found-not one sleeping -worshipper-no wandering thought-no fear of sin or of Satan and his -persecuting agents-death itself will be dead and swallowed up in -life and immortality-all are pure-clothed in white robes-the palm -of victory in their hands-singing the glorious anthems of heaven. -O my soul! who are they that are thus unspeakably blessed? Shall I -be a citizen of that city? God has told us who they are-not those -who have been cherished by the state-clothed with honour, who -have eaten the bread of idleness. No. 'These are they which came -out of great tribulation' (Rev 7:14). From all kindreds, nations, -sects, and parties-they who obeyed God and not man in all matters -of faith and holiness-those who submitted to the Saviour, and have -washed their robes and made them white in the blood of the Lamb. -How vile is that sectarian spirit which in cold blood consigns all -but its own sect to eternal misery. How strange the calculation -of that Jewish Rabbi,[1] who, dooming to miserable and eternal -slavery all but his own little party, gives to every Jew two -thousand eight hundred souls to be tormented and tyrannically used -as slaves. The bitter sectarian who thus judges that all not of -his own party shall be destroyed, will do well to listen to the -voice of truth, 'With what judgment ye judge ye shall be judged.' -All these absurd and wicked feelings are fast wearing away before -the advancing spirit of Christianity. When the leaven of Divine -truth shall have spread over the whole earth, antichrist will -finally fall-then shall this New Jerusalem descend from heaven, -and become the glory of the earth. How distant soever that period -may seem, it is irresistibly hastening on. Since Bunyan's days, -persecution has hid its ugly head-North America, which was then a -land of darkness, is now widely covered with gospel blessings-slavery -is coming to an end-India, the islands of the Pacific, and the vast -territories of Australia, are yielding their increase. A few more -centuries of progression, increasing in its ratio as time draws -to a close, will hasten on the coming of our Lord. - -The growth in grace of every Christian goes on thus gradually. Bunyan -draws a beautiful picture of this from Ezekiel 47:3-12. It is so -slow as scarcely to be perceptible, and one proof of its growth -in our hearts is a doubt as to whether we are progressing at all. -The more the light of heaven breaks in upon us, the more clearly -it displays our sinful follies. According to the prophet, the waters -rise higher and higher, but so slowly as to elude observation, -until we find that they have risen from the ancles to the knees, -and at length they rise and leave no standing for the feet-the -earth recedes with time, and the soul enters upon the ocean of -eternal grace and glory. The time is coming when we shall no longer -worship in temples made with hands, neither in the mountains of -Samaria, nor in the temples of Jerusalem, or Rome, or London. 'The -cloud-capt towers-the gorgeous palaces-the solemn temples-yea, the -great globe itself, shall dissolve, and, like the baseless fabric -of a vision, leave not a wreck behind.' Or in language far more -solemn and striking, because they are the unerring words of truth, -'The heavens shall pass away with a great noise, and the elements -shall melt with fervent heat; the earth also, and the works that -are therein, shall be burned up.' Then shall the Holy City-the New -Jerusalem-descend from heaven, and all the ransomed of the Lord -shall find in it a glorious and everlasting habitation. - -Bunyan published this Book in a very small 8vo of 294 pages. It was -never reprinted separately from his other works, and even in them -it suffered from serious omissions and errors. It is now accurately -printed from his original edition. The copy in Dr. Williams' -Library, Redcross Street, is remarkably fine and clean, a present, -most probably, in the first instance, from the author, having -an inscription on the fly leaf, apparently in Bunyan's autograph, -'This for my good and dearly beloved frend mistris Backcraft.' -It has a false title, bearing the imprint of 'London, Printed for -Francis Smith, at the Elephant and Castle without Temple Barr, -1669.' The editor's copy, soiled and tattered, cost him twenty -shillings, a striking proof of its rarity. This has the original -title, with the real date, 1665, but without a printer's or publisher's -name-from which it may be inferred that no one dared to patronize -the labours of the poor prisoner-a circumstance tending to make -the book more prized by the lovers of Christian liberty. The four -dedications are singular, and truly Bunyanish. - -GEO OFFOR. - - -THE EPISTLE TO FOUR SORTS OF READERS - -I. TO THE GODLY READER. - -Friend,-Though the men of this world, at the sight of this book, -will not only deride, but laugh in conceit, to consider that one -so low, contemptible, and inconsiderable as I, should busy myself -in such sort, as to meddle with the exposition of so hard and -knotty a Scripture as here they find the subject matter of this -little book; yet do thou remember that 'God hath chosen the foolish -things of the world to confound the wise, and things which are -not, to bring to nought things that are' (1 Cor 1:27,28). Consider -also, that even of old it hath been his pleasure to 'hide these -things from the wise and prudent, and to reveal them unto babes' -(Matt 11:25, 21:15,16). I tell you that the operation of the Word -and Spirit of God, without depending upon that idol,[2] so much -adored, is sufficient of itself to search out 'all things, even -the deep things of God' (1 Cor 2:10). - -The occasion of my first meddling with this matter was -as followeth:-Upon a certain first-day, I being together with my -brethren in our prison chamber, they expected that, according to -our custom, something should be spoken out of the Word for our -mutual edification; but at that time I felt myself, it being my -turn to speak, so empty, spiritless, and barren, that I thought -I should not have been able to speak among them so much as five -words of truth with life and evidence; but at last it so fell out -that providentially I cast mine eye upon the eleventh verse of -the one and twentieth chapter of this prophecy; upon which, when -I had considered a while, methought I perceived something of that -jasper in whose light you there find this holy city is said to come -or descend; wherefore having got in my eye some dim glimmerings -thereof, and finding also in my heart a desire to see farther -thereinto, I with a few groans did carry my meditations to the -Lord Jesus for a blessing, which he did forthwith grant according -to his grace; and helping me to set before my brethren, we did all -eat, and were well refreshed; and behold also, that while I was in -the distributing of it, it so increased in my hand, that of the -fragments that we left, after we had well dined, I gathered up -this basketful. Methought the more I cast mine eye upon the whole -discourse, the more I saw lie in it. Wherefore setting myself to -a more narrow search, through frequent prayer to God, what first -with doing, and then with undoing, and after that with doing again, -I thus did finish it. - -But yet, notwithstanding all my labour and travel in this matter, -I do not, neither can I expect that every godly heart should in -every thing see the truth and excellency of what is here discoursed; -neither would I have them imagine that I have so thoroughly viewed -this holy city, but that much more than I do here crush out is yet -left in the cluster. Alas! I shall only say thus, I have crushed -out a little juice to sweeten their lips withal, not doubting but -in a little time more large measures of the excellency of this -city, and of its sweetness and glory, will by others be opened -and unfolded; yea, if not by the servants of the Lord Jesus, yet -by the Lord himself, who will have this city builded and set in -its own place. - -But, I say, for this discourse, if any of the saints that read -herein think they find nought at all but words, as many times it -falleth out even in their reading the Scriptures of God themselves, -I beg, I say, of such, that they read charitably, judge modestly, -and also that they would take heed of concluding that because they -for the present see nothing in this or that passage, that therefore -there is nothing in it: possibly from that which thou mayest cast -away as an empty bone, others may pick both good and wholesome -bits, yea, and also out of that suck much nourishing marrow. You -find by experience, that that very bit that will not down with one, -may yet not only down, but be healthful and nourishing to another. -Babes are more for milk than strong meat, though meat will well -digest with those that are of riper years. Wherefore that which -thy weakness will not suffer thee to feed on, leave; and go to -the milk and nourishment that in other places thou shalt find. - -II. TO THE LEARNED READER. - -My second word is to my wise and learned reader. - -Sir,-I suppose, in your reading of this discourse, you will be apt -to blame me for two things: First, Because I have not so beautified -my matter with acuteness of language as you could wish or desire. -Secondly, Because also I have not given you, either in the line -or in the margent, a cloud of sentences from the learned fathers, -that have, according to their wisdom, possibly, handled these -matters long before me. - -To the first I say, the matter indeed is excellent and high; but -for my part I am weak and low; it also deserveth a more full and -profound discourse than my small pats will help me to make upon -the matter. But yet seeing the Lord looketh not at the outward -appearance, but on the heart, neither regardeth high-swelling -words of vanity, but pure and naked truth; and seeing also that a -widow's mite being all, even heart as well as substance, is counted -more, and better, than to cast in little out of much, and that -little too perhaps the worst, I hope my little, being all, my -farthing, seeing I have no more, may be accepted and counted for -a great deal in the Lord's treasury. Besides, Sir, words easy to -be understood do often hit the mark, when high and learned ones -do only pierce the air. He also that speaks to the weakest, may -make the learned understand him; when he that striveth to be high, -is not only for the most part understood but of a sort, but also -many times is neither understood by them nor by himself. - -Secondly, The reason why you find me empty of the language of the -learned, I mean their sentences and words which others use, is -because I have them not, nor have not read them: had it not been -for the Bible, I had not only not thus done it, but not at all. - -Lastly. I do find in most such a spirit of whoredom and idolatry -concerning the learning of this world, and wisdom of the flesh, -and God's glory so much stained and diminished thereby; that had -I all their aid and assistance at command, I durst not make use of -ought thereof, and that for fear lest that grace, and these gifts -that the Lord hath given me, should be attributed to their wits, -rather than the light of the Word and Spirit of God: Wherefore 'I -will not take' of them 'from a thread even to a shoe-latchet,--lest -they should say, We have made Abram rich' (Gen 14:23). - -Sir, What you find suiting with the Scriptures take, though it -should not suit with authors; but that which you find against the -Scriptures, slight, though it should be confirmed by multitudes of -them. Yea, further, where you find the Scriptures and your authors -jump,[3] yet believe it for the sake of Scripture's authority. I -honour the godly as Christians, but I prefer the Bible before them; -and having that still with me, I count myself far better furnished -than if I had without it all the libraries of the two universities. -Besides, I am for drinking water out of my own cistern;[4] what -God makes mine by the evidence of his Word and Spirit, that I -dare make bold with. Wherefore seeing, though I am without their -learned lines, yet well furnished with the words of God, I mean -the Bible, I have contented myself with what I there have found, -and having set it before your eyes, - - -I pray read and take, Sir, what you like best; -And that which you like not, leave for the rest. - - -III. TO THE CAPTIOUS READER. - -My third word is to the captious and wrangling reader. - -Friend,-However thou camest by this book, I will assure thee thou -wast least in my thoughts when I writ it; I tell thee, I intended -this book as little for thee as the goldsmith intendeth his jewels -and rings for the snout of a sow. Wherefore put on reason, and -lay aside thy frenzy; be sober, or lay by the book (Matt 7:6). - -IV. TO THE MOTHER OF HARLOTS, &c. - -My fourth word is to the lady of kingdoms, the well-favoured harlot, -the mistress of witchcrafts, and the abominations of the earth. - -Mistress,-I suppose I have nothing here that will either please -your wanton eye or go down with your voluptuous palate. Here is -bread indeed, as also milk and meat; but here is neither paint -to adorn thy wrinkled face, nor crutch to uphold or undershore -thy shaking, tottering, staggering kingdom of Rome; but rather a -certain presage of thy sudden and fearful final downfall, and of -the exaltation of that holy matron, whose chastity thou dost abhor, -because by it she reproveth and condemneth thy lewd and stubborn -life. Wherefore, lady, smell thou mayest of this, but taste thou -wilt not: I know that both thy wanton eye, with all thy mincing -brats that are intoxicated with thy cup and enchanted with thy -fornications, will, at the sight of so homely and plain a dish as -this, cry, Foh! snuff, put the branch to the nose,[5] and say, -Contemptible! (Mal 1:12,13; Eze 8:17). 'But wisdom is justified of -all her children' (Matt 11:19). 'The virgin the daughter of Zion -hath despised thee, and laughed thee to scorn; Jerusalem hath -shaken her head at thee' (Isa 37:22), yea, her God hath smitten -his hands at thy dishonest gain and freaks (Eze 22:7-11, &c.). -'Rejoice ye with Jerusalem, and be glad for her, all ye that love -her; rejoice for joy with her, all ye that mourn for her; that ye -may suck and be satisfied with the breasts of her consolations, -that ye may milk out and be delighted with the abundance of her -glory' (Isa 66:10,11). - -JOHN BUNYAN - - - -FOOTNOTES: - -1. Solomon Jarchi. See Allen's Modern Judaism, p. 275. - -2. By 'idol' is here meant human wisdom and school learning, which -the men of this world adore, and laugh in conceit at the attempt -of one who did not possess it to expound the mysteries of the -Revelations-forgetting that they can only be spiritually discerned.-Ed. - -3. Where the Bible and uninspired authors agree, believe the truth -simply for the Bible's sake. How properly jealous was Bunyan as -to the supremacy of God's authority.-Ed. - -4. See Isaiah 36:16. The fountain of living waters, and not the -broken cisterns alluded to in Jeremiah 2:13.-Ed. - -5. Commentators differ as to the meaning of 'put the branch to the -nose,' Ezekiel 8:17, but all agree it was some well known mode of -expressing contempt for God and his worship.-Ed. - - - -THE HOLY CITY; OR, THE NEW JERUSALEM - -By John Bunyan - -Revelation 21:10-27; 22:1-4 "And he carried me away in the spirit -to a great and high mountain, and showed me that great city, the -holy Jerusalem, descending out of heaven from God, Having the -glory of God: and her light was like unto a stone most precious, -even like a jasper stone, clear as crystal: And had a wall great -and high, and had twelve gates, and at the gates twelve angels -and names written thereon, which are the names of the twelve tribes -of the children of Israel. On the east three gates, on the north -three gates, on the south three gates, and on the west three gates. -And the wall of the city had twelve foundations, and in them the -names of the twelve apostles of the Lamb. And he that talked with -me had a golden reed to measure the city, and the gates thereof -and the wall thereof. And the city lieth four-square, and the -length is as large as the breadth: and he measured the city with -the reed, twelve thousand furlongs: the length and the breadth and -the height of it are equal. And he measured the wall thereof, an -hundred and forty and four cubits, according to the measure of a -man, that is of the angel. And the building of the wall of it was -of jasper, and the city was pure gold, like unto clear glass. And -the foundations of the wall of the city were garnished with all -manner of precious stones. The first foundation was jasper; the -second, sapphire; the third, a chalcedony; the fourth, an emerald; -The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; -the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; -the eleventh, a jacinth; the twelfth, an amethyst. And the twelve -gates were twelve pearls, every several gate was of one pearl; -and the street of the city was pure gold, as it were transparent -glass. And I saw no temple therein: for the Lord God Almighty, -and the Lamb, are the temple of it. And the city had no need of -the sun, neither of the moon to shine in it: for the glory of God -did lighten it, and the Lamb is the light thereof. And the nations -of them which are saved, shall walk in the light of it: and the -kings of the earth do bring their glory and honour into it. And -the gates of it shall not be shut at all day by day: for there -shall be no night there. And they shall bring the glory and honour -of the nations into it. And there shall in no wise enter into it -any thing that defileth, neither whatsoever worketh abomination, -or maketh a lie: but they which are written in the Lamb's book of -life. And he showed me a pure river of water of life, clear as -crystal, proceeding out of the throne of God and of the Lamb. In -the midst of the street of it, and on either side of the river, -was there the tree of life, which bare twelve manner of fruits, -and yielded her fruit every month: and the leaves of the tree were -for the healing of the nations. And there shall be no more curse: -but the throne of God and of the Lamb shall be in it; and his -servants shall serve him. And they shall see his face, and his -name shall be in their foreheads." - - -In my dealing with this mystery, I shall not meddle where I see -nothing, neither shall I hide from you that which at present I -conceive to be wrapt up therein; only you must not from me look -for much enlargement, though I shall endeavour to speak as much -in few words, as my understanding and capacity will enable me, -through the help of Christ. - -In this description of this holy city, you have these five general -heads: - -FIRST, The vision of this city in general. SECOND, A discovery of -its defence, entrances, and fashion, in particular. THIRD, A relation -of the glory of each. FOURTH, A discovery of its inhabitants, their -quality and numerousness. FIFTH, A relation of its maintenance, -by which it continueth in life, ease, peace, tranquility, and -sweetness for ever. To all which I shall speak something in their -proper places, and shall open them before you. - -But before I begin with any of them, I must speak a word or two -concerning John's qualification, whereby he was enabled to behold -and take a view of this city; which qualification he relateth in -these words following: - -Verse 10. And he carried me away in the spirit to a great and -high mountain, and showed me that great city, the holy Jerusalem, -descending out of heaven from God. - -The angel being to show this holy man this great and glorious -vision, he first, by qualifying of him, puts him into a suitable -capacity to behold and take the view thereof; 'He carried me away -in the spirit.' When he saith, He carried me away in the Spirit, -he means he was taken up into the Spirit, his soul was greatly -spiritualized. Whence take notice, that an ordinary frame of spirit -is not able to comprehend, nor yet to apprehend extraordinary -things. Much of the Spirit discerneth much of God's matters; but -little of the Spirit discerneth but little of them: 'I could not -speak unto you as unto spiritual, but as unto carnal, even as unto -babes in Christ; I have fed you with milk, and not with meat; for -hitherto ye were not able to bear it, neither yet now are ye able' -(1 Cor 3:2). - -'And he carried me away in the spirit,' &c. Thus it was with the -saints of old, when God had either special work for them to do, -or great things for them to see. Ezekiel, when he had the vision -of this city in the old law, in the captivity at Babylon, he must -be first forefitted with a competent measure of the Spirit (Eze -40:2). John also, when he had the whole matter of this prophecy -revealed unto him, he must be in the Spirit; 'I was (saith he) in -the Spirit on the Lord's day, and heard behind me a great voice, -as of a trumpet' talking with me, &c (Rev 1:10,11). Whence note -again, that when God calls a man to this or that work for him, -he first fits him with a suitable spirit. Ezekiel saith, when God -bid him stand upon his feet, that the Spirit entered into him, and -set him upon his feet (Eze 2:1,2). - -'And he carried me away,' &c. Mark, And he carried me [away] &c. -As a man must have much of the Spirit that sees much of God, and -his goodly matters; so he must be also carried away with it; he -must by it be taken off from things carnal and earthly, and taken -up into the glory of things that are spiritual and heavenly. The -Spirit loveth to do what it doth in private; that man to whom God -intendeth to reveal great things, he takes him aside from the lumber -and cumber of this world, and carrieth him away in the solace and -contemplation of the things of another world; 'And when they were -alone, he expounded all things to his disciples' (Mark 4:34). -Mark, and when they were ALONE; according to that of the prophet, -'Whom shall he teach knowledge, and whom shall he make to understand -doctrine? them that are weaned from the milk, and drawn from the -breasts' (Isa 28:9). Whence observe also, he is the man that is -like to know most of God, that is oftenest in private with him -(Luke 2:25-38). He that obeyeth when God saith, Come up hither, -he shall see the bride, the Lamb's wife. For 'through desire a -man having separated himself, seeketh and intermeddleth with all -wisdom' (Pro 18:1). - -'And he carried me away in the spirit to a great and high mountain.' -Thus having showed his frame, and inward disposition of spirit, -he now comes to tell us also of the place or stage on which he was -set; to the end that now being fitted by illumination, he might -not be hindered of his vision by ought that might intercept. He -carried me away in the Spirit to a great and high mountain. Thus -did God of old also; for when he showed to Moses the patterns of -the heavenly things, he must ascend to the Mount Sinai (Exo 19:3). -He must into the mount also, when he hath the view of the Holy -Land, and of that goodly mountain Lebanon (Deu 32:49). Whence we may -learn that the things of God are far from man, as he is natural; -and also that there are very great things between us and the -sight of them: none can see them but such as are carried away in -the Spirit and set on high. - -'...To a great and high mountain.' This mountain therefore signifieth -the Lord Christ, on which the soul must be placed, as on a mighty -hill, whereby he may be able his eyes being anointed with spiritual -eye salve, to see over the tops of those mighty corruptions, -temptations, and spiritual enemies, that like high and mighty towers -are built by the wicked one, to keep the view of God's things from -the sight of our souls (2 Cor 10:5,6). Wherefore Christ is called -the Mountain of the Lord's house, or that on which the house of -God is placed; he is also called the Rock of ages, and the Rock -that is higher than we. 'The hill of God is' an high hill, as -Bashan; 'an high hill, as the hill of Bashan' (Psa 68:15). This -is the hill from whence the prophet Ezekiel had the vision of this -city (Eze 40:2); 'And upon this rock [saith Christ] I will build -my church, and the gates of hell shall not prevail against it' -(Matt 16:18). - -[FIRST. The Vision of the Holy City in General.] - -'And he carried me away in the spirit to a great and high mountain, -and showed me that great city, the holy Jerusalem.' Having thus -told us how, and with what he was qualified, he next makes relation -of what he saw, which was that great city, the holy Jerusalem. - -Jerusalem, in the language of the Scripture, is to be acknowledged -for the church and spouse of the Lord Jesus; and is to be considered -either generally or more particularly. Now as she is to be taken -generally, so she is to be understood as being 'the whole family -in heaven and earth,' (Eph 3:15); and as she is thus looked upon, -so she is not considered with respect to this or that state and -condition of the church here in the world, but simply as she is the -church: therefore it is said, when at any time any are converted -from Satan to God, that they 'are come unto Mount Zion, and unto -the city of the living God, the heavenly Jerusalem; and to an -innumerable company of angels; to the general assembly and church -of the first-born which are written in heaven; to God the judge of -all, and to the spirits of just men made perfect; and to Jesus,--and -to the blood of sprinkling' (Heb 12:22,24). - -But again, as Jerusalem is thus generally to be understood, so -also she is to be considered more particularly: 1. Either as she -relates to her first and purest state; or, 2. As she relates to -her declined and captivated state; or, 3. With reference to her -being recovered again from her apostatized and captivated condition. -Thus it was with Jerusalem in the letter; which threefold state of -this city shall be most exactly answered by our gospel Jerusalem, -by our New Testament church. Her first state was in the days of -Christ and his apostles, and answereth to Jerusalem in the days -of Solomon; her second state is in the days of antichrist, and -answereth to the carrying away of the Jews from their city into -Babylon; and her third state is this in the text, and answereth to -their return from captivity, and rebuilding their city and walls -again: all which will be fully manifest in this discourse following. - -[This city is the gospel church returning out of antichristian -captivity.] - -Besides, that this holy city that here you read of is the church, -the gospel church, returning out of her long and antichristian -captivity; consider, - -First, She is here called a city, the very name that our primitive -church went under (Eph 2:19); which name she loseth all the while -of her apostatizing and captivity under antichrist; for observe, -I say, all the while she is under the scourge of the dragon, beast, -and the woman in scarlet, &c. (Rev 13), she goeth under the name -of a woman, a woman in travail, a woman flying before the dragon, -a woman flying into the wilderness, there to continue in an afflicted -and tempted condition, and to be glad of wilderness nourishment, -until the time of her enemies were come to an end (Rev 12). - -Now the reason why she lost the title of city at her going into -captivity is, because then she lost her situation and strength; -she followed others than Christ, wherefore he suffered her enemies -to scale her walls, to break down her battlements; he suffered, -as you see here, the great red dragon, and beast with seven heads -and ten horns, to get into her vineyard, who made most fearful work -both with her and all her friends; her gates also were now either -broken down or shut up, so that none could, according to her laws -and statutes, enter into her; her charter also, even the Bible -itself, was most grossly abused and corrupted, yea, sometimes -burned and destroyed almost utterly; wherefore the Spirit of God -doth take away from her the title of city, and leaveth her to be -termed a wandering woman, as aforesaid. 'The court which is without -the temple [saith the angel] leave out, and measure it not, for -it is given unto the Gentiles; and the holy city shall they tread -under foot forty and two months' (Rev 11:2). 'The holy city shall -they tread under foot'; that is, all the city constitutions, her -forts and strength, her laws and privileges for a long time, shall -be laid aside and slighted, shall become a hissing, a taunt, and -a byword among the nations. And truly thus it was in the letter, -in the destruction of Jerusalem by the king of Babylon and his -wicked instruments, by whose hands the city was broken up, the -walls pulled down, the gates burned, the houses rifled, the virgins -ravished, and the children laid dead in the top of every street -(2 Chron 36:17-21; Jer 52; Lam 1; 2; 3; 4). Now was Zion become a -ploughed field, and Jerusalem turned to heaps; a place of briars -and thorns, and of wasteness and desolation (Micah 3:12; Isa -7:23,24). - -Second, The phrase also that is joined with this of city doth much -concern the point; she is here called 'the new and holy city,' -which words are explained by these, 'prepared as a bride and -adorned for her husband.' The meaning is, that she is now got into -her form, fashion, order, and privileges again; she is now ready, -adorned, prepared, and put into her primitive state; mark, though -she was in her state of affliction called a woman, yet she was not -then either called a city or a woman adorned; but rather a woman -robbed and spoiled, rent and torn among the briars and thorns of -the wilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is -nothing else but the church returned out of captivity from under -the reign of antichrist, as is yet farther manifest, because, - -Third. We find no city to answer that which was built after the -Jews' return from captivity but this; for this, and only this, is -the city that you find in this prophecy that is nominated as the -antitype of that second of the Jews; wherefore John hath no relation -of her while towards the doom of antichrist, and no description of -her in particular until antichrist is utterly overthrown; as all -may see that wisely read (Rev 17-20). - -[Why the church is called a city.] - -'And showed me that great city.' The Holy Ghost is pleased at -this time to give the church the name of a city, rather than any -other name, rather than the name of spouse, woman, temple, and -the like-though he giveth us her under the name of a woman also, -to help us to understand what he means; but, I say, the name of a -city is now the name in special, under which the church must go, -and that for special reasons. - -First. To show us how great and numerous a people will then be in -the church; the church may be a woman, a temple, a spouse, when -she is but few, a handful, but two or three; but to be a city, and -that in her glory, it bespeaks great store of members, inhabitants, -and citizens; especially when she goeth under the name of a great -city, as here she does. He 'showed me that great city.' - -Second. She goeth rather under the name of a city, than temple or -spouse, to show us also how plentifully the nations and kingdoms -of men shall at that day traffic with her, and in her, for her -goodly merchandize of grace and life; to show us, I say, what -wonderful custom the church of God at this day shall have among -all sorts of people, for her heavenly treasures. It is said of Tyrus -and Babylon, that their merchandize went unto all the world, and -men from all quarters under heaven came to trade and to deal with -them for their wares (Eze 27; Rev 18:2,3). Why thus it will be -in the latter day with the church of God; the nations shall come -from far, from Tarshish, Pul, Lud, Tubal, Javan, and the isles -afar off. They shall come, saith God, out of all nations upon horses -and mules, and upon swift beasts, to my holy mountain Jerusalem. -'And it shall come to pass, that from one new moon to another, -and from one sabbath to another, shall all flesh come to worship -before me, saith the Lord' (Isa 66:19-23). Alas, the church at that -day when she is a woman only, or a temple either, may be without -that beauty, treasure, amiableness, and affecting glory that she -will be endowed with when she is a prosperous city. His marvellous -kindness is seen 'in a strong city' (Psa 31:21). In cities, you -know, are the treasures, beauty, and glory of kingdoms; and it is -thither men go that are desirous to solace themselves therewith. -'Out of Zion, the perfection of beauty, God hath shined' (Psa -50:2). - -Third. It is called a city, rather than a woman or temple, to show -us how strongly and securely it will keep its inhabitants at that -day. 'In that day shall this song be sung,--We have a strong city, -salvation will God appoint for walls and bulwarks' (Isa 26:1). And -verily if the cities of the Gentiles, and the strength of their -bars, and gates, and walls did so shake the hearts, yea, the very -faith of the children of God themselves, how secure and safe will -the inhabitants of this city be, even the inhabitants of that city -which God himself will build,' &c. (Deu 9:1,2; Num 13:28). - -Fourth. But lastly, and more especially, the church is called here -a city, chiefly to show us that now she shall be undermost no -longer. Babylon reigned, and so shall Jerusalem at that day. 'And -thou, O tower of the flock, the stronghold of the daughter of -Zion, unto thee shall it come, even the first dominion, the kingdom -shall come to the daughter of Jerusalem' (Micah 4:8). Now shall -she, when she is built and complete, have a complete conquest and -victory over all her enemies; she shall reign over them; the law -shall go forth of her that rules them, and the governors of all -the world at that day shall be Jerusalem men. 'And the captivity -of this host of the children of Israel shall possess that of the -Canaanites, even unto Zarephath; and the captivity of Jerusalem -which is in Sepharad shall possess the cities of the south. And -saviours shall come up on mount Zion, to judge the mount of Esau, -and the kingdom shall be the Lord's' (Obad 20,21).[1] 'For the law -shall go forth of Zion, and the word of the Lord from Jerusalem.--And -he shall judge among many people, and rebuke strong nations afar -off, and they shall beat their swords into plough-shares, and -their spears into pruning-hooks: nation shall not lift up a sword -against nation, neither shall they learn war any more' (Micah -4:1-3). There brake he 'the ships of Tarshish with an east wind. As -we have heard, so have we seen in the city of the Lord of hosts, -in the city of our God; God will establish it for ever' (Psa -48:1-8). For observe it, Christ hath not only obtained the kingdom -of heaven for those that are his, when this world is ended, but -hath also, as a reward for his sufferings, the whole world given -into his hand; wherefore, as all the kings, and princes, and -powers of this world have had their time to reign, and have glory -in this world in the face of all, so Christ will have his time at -this day, to show who is 'the only Potentate--and Lord of lords' -(1 Tim 6:15). At which day he will not only set up his kingdom in -the midst of their kingdoms, as he doth now, but will set it up -even upon the top of their kingdoms; at which day there will not -be a nation in the world but must bend to Jerusalem or perish -(Isa 60:12). For 'the kingdom and dominion, and the greatness of -the kingdom under the whole heaven, shall be given to the people -of the saints of the Most High, whose kingdom is an everlasting -kingdom, and all dominions shall serve and obey him' (Dan 7:27). -'And his dominion shall be from sea to sea, and from the river -to the ends of the earth' (Zech 9:10). O holiness, how shall it -shine in kings and nations, when God doth this! - -[This city descends out of heaven from God.] - -'He showed me that great city, the holy Jerusalem, descending out -of heaven from God.' In these words we are to inquire into three -things. First. What he here should mean by heaven. Second. What -it is for this city to descend out of it. Third. And why she is -said to descend out of it from God. - -First. For the word heaven, in Scripture it is variously to be -understood, but generally either materially or metaphorically; now -not materially here, but metaphorically; and so is generally, if -not always, taken in this book. - -Now that it is not to be taken for the material heavens where Christ -in person is, consider, that the descending of this city is not -the coming of glorified saints with their Lord; because that even -after the descending, yea and building of this city, there shall -be sinners converted to God; but at the coming of the Lord Jesus -from heaven with his saints, the door shall be shut; that is, the -door of grace, against all unbelievers (Luke 13:25; Matt 25:10). - -Therefore heaven here is to be taken metaphorically, for the church; -which, as I said before, is frequently so taken in this prophecy, -as also in many others of the holy scriptures (Rev 11:15; -12:1-3,7,8,10,13; 13:6; 19:1,14; Jer 51:48; Matt 25:1, &c.). -And observe it, though the church of Christ under the tyranny of -antichrist, loseth the title of a standing city, yet in the worst -of times she loseth not the title of heaven. She is heaven when -the great red dragon is in her, and heaven when the third part -of her stars are cast unto the earth; she is heaven also when the -beast doth open his throat against her, to blaspheme her God, his -tabernacle, and those that dwell in her. - -Second. Now, then, to show you what we are to understand by this, -that she is said to descend out of heaven; for indeed to speak -properly, Jerusalem is always in the Scriptures set in the highest -ground, and men are said to descend, when they go down from her, -but to ascend, or go up when they are going thitherwards (Eze 3:1; -Neh 12:1; Matt 20:17,18; Luke 19:28; 10:30). But yet though this -be true, there must also be something significant in this word -descending; wherefore when he saith, he saw this city to descend -out of heaven, he would have us understand, - -1. That though the church under antichrist be never so low, yet out -of her loins shall they come that yet shall be a reigning city -(Heb 7:6,13,14). Generation is a descending from the loins of -our friends; he therefore speaks of the generation of the church. -Wherefore the meaning is, That out of the church that is now in -captivity, there shall come a complete city, so exact in all things, -according to the laws and liberties, privileges and riches of a -city, that she shall lie level with the great charter of heaven. -Thus it was in the type, the city after the captivity was builded, -even by those that once were in captivity, especially by their seed -and offspring (Isa 45); and thus it shall be in our New Testament -New Jerusalem; 'They that shall be of thee,' saith the prophet, that -is, of the church of affliction, they 'shall build the old waste -places; thou shalt raise up the foundations of many generations; -and thou shalt be called, The repairer of the breach, The restorer -of paths to dwell in' (Isa 58:12); and again, they that sometimes -had ashes for gladness, and the spirit of heaviness instead of -the garment of praise, 'they shall build the old wastes, they shall -raise up the former desolations, and they shall repair the waste -cities, the desolations of many generations; for your shame ye -shall have double, and for confusion they shall rejoice in their -portion,' &c. (Isa 61:3,4,7). Thus therefore by descending we may -understand that the church's generation shall be this holy city, -and shall build up themselves the tower of the flock (Micah 4:8). - -2. When he saith, This holy city descended out of heaven, he would -have us understand also what a blessing and happiness this city -at her rebuilding will be to the whole world. Never were kind and -seasonable showers more profitable to the tender new-mown grass -than will this city at this day be, to the inhabitants of the -world; they will come as a blessing from heaven upon them. As the -prophet saith, 'The remnant of Jacob shall be in the midst of many -people, as a dew from the Lord; as the showers upon the grass, -that tarrieth not for man, nor waiteth for the sons of men' (Micah -5:7). O the grace, the light and glory that will strike with -spangling beams from this city, as from a sun, into the farthest -parts of the world! 'Thus saith the Lord, as the new wine is found -in the cluster, and one saith, Destroy it not, for a blessing is -in it: so will I do for my servants' sake, that I may not destroy -them all: I will bring forth a seed out of Jacob, and out of Judah -an inheritor of my' holy 'mountains: and mine elect shall inherit -it, and my servants shall dwell there. And Sharon [where the -sweet roses grew, (Cant 2:1)], shall be a fold for flocks, and the -valley of Achor a place for the herds to lie down in, for my people -that have sought me' (Isa 65:8-10). 'In that day shall Israel -be the third with Egypt and with Assyria, even a blessing in the -midst of the land' (Isa 19:24). 'And it shall come to pass, that -as ye were a curse among the heathen, O house of Judah, and house -of Israel; so will I save you, and ye shall be a blessing. Fear -not, but let your hands be strong' (Zech 8:13). 'As the dew of -Hermon that descended upon the mountains of Zion, for there the -Lord commanded the blessing, even life for evermore' (Psa 133:3). - -Third. And now for the third particular, namely, What it is to -descend out of heaven from God. - -1. To descend out of heaven, that is, out of the church in captivity, -'from God,' is this: The church is the place in which God doth -beget all those that are the children of him; wherefore in that -they are said to descend out of heaven 'from God,' it is as if -he had said, the children of the church are heaven-born, begotten -of God, and brought forth in the church of Christ. For 'Jerusalem -which is above is the mother of us all' (Gal 4:26). 'The Lord shall -count when he writeth up the people, that this man was born there' -(Psa 87:5,6). - -2. When he saith he saw this Jerusalem come out of heaven from God, -he means that those of the church in captivity that shall build -this city, they shall be a people peculiarly fitted and qualified -for this work of God. It was not all the children of Israel that -had their hand in building Jerusalem after the captivity of old; -'their nobles put not their necks to the work of the Lord' (Neh -3:5). Also there were many of Judah that were sworn to Tobiah, the -arch-opposer of the building of the city, because of some kindred -and relation that then was between them and him (Neh 6:17-19). And -as it was then, so we do expect it will be now; some will be even -at the beginning of this work, in Babylon, at that time also some -will be cowardly and fearful, yea, and even men hired to hinder -the work (Neh 6:10-12). Wherefore I say, those of the church that -at that day builded the city, they were men of a particular and -peculiar spirit, which also will so be at the building of New -Jerusalem. They whose light breaks forth as the morning, they that -are mighty for a spirit of prayer, they that take away the yoke, -and speaking vanity, and that draw out their soul to the hungry; -they that the Lord shall guide continually, that shall have fat -bones, and that shall be as a watered garden, whose waters fail -not, &c. (Isa 58:8-14). Of them shall they be that build the old -wastes, and that raise up the foundations of many generations, &c. -It was thus in all ages, in every work of God, some of his people, -some of his saints in special in all ages, have been used to promote, -and advance, and perfect the work of their generations. - -3. This city descends or comes out of heaven from God, that is, -by his special working and bringing to pass; it was God that gave -them the pattern even when they were in Babylon; it was God that -put it into their hearts while there, to pray for deliverance; -it was God that put it into the hearts of the kings of the Medes -and Persians to give them liberty to return and build; and it was -God that quailed the hearts of those that by opposing did endeavour -to hinder the bringing the work to perfection; yea, it was God -that did indeed bring the work to perfection; wherefore she may -well be said to descend 'out of heaven from God': as he also saith -himself by the prophet, I will cause the captivity of Judah, and -the captivity of Israel to return, and I will build them as at -the first (Ezra 4:1-4; 7:27; Neh 2:8-18; 4:15; 6:15,16; Jer 33:7; -32:44; Eze 36:33-37; 37:11-15; Amos 9:11). - -Lastly, When he saith he saw her descend from God out of heaven, -he may refer to her glory, which at her declining departed from -her, and ascended to God, as the sap returns into the root at the -fall of the leaf; which glory doth again at her return descend, -or come into the church, and branches of the same, as the sap doth -arise at the spring of the year, for indeed the church's beauty -is from heaven, and it either goeth up thither from her, or else -comes from thence to her, according to the natures of both fall -and spring (Cant 2).Thus you see what this heaven is, and what it -is for this city to descend out of it; also what it is for this -city to descend out of it from God. - -[This city has the glory of God.] - -Ver. 11. 'Having the glory of God.' These last words do put the -whole matter out of doubt, and do most clearly show unto us that -the descending of this city is the perfect return of the church -out of captivity; the church, when she began at first to go into -captivity, her glory began to depart from her; and now she is -returning again, she receiveth therewith her former glory, 'having -the glory of God.' Thus it was in the type, when Jerusalem went -into captivity under the King of Babylon, which was a figure of -the captivity of our New Testament church under Antichrist, it is -said that then the glory of God departed from them, and went, by -degrees, first out of the temple to the threshold of the house, -and from thence with the cherubims of glory, for that time, quite -away from the city (Eze 10:4-18; 11:22,23 &c.). - -Again, As the glory of God departed from this city at her going into -captivity, so when she returned again, she had also then returned -to her the glory of God; whereupon this very prophet that saw the -glory of God go from her at her going into captivity, did see it, -the very same; and that according as it departed, so return at -her deliverance. 'He brought me to the gate,' saith he-that is, -when by a vision he saw all the frame and patterns of the city and -temple, in the state in which it was to be after the captivity. -'He brought me to the gate--that looketh toward the east, and behold -the glory of the God of Israel came from the way of the east'-the -very same way that it went when it was departed from the city (Eze -11:23). 'His voice was like a noise of many waters, and the earth -shined with is glory. It was according to the appearance of the -vision which I saw, even according to the vision which I saw when -I came to destroy the city, and the visions were like the vision -that I saw by the river Chebar; and I fell upon my face, and the -glory of the Lord came into the house by the way of the gate whose -prospect is toward the east; so the Spirit took me up, and brought -me into the inner court, and behold, the glory of the Lord filled -the house' (Eze 43:1-5). - -Thus you see it was in the destruction and restoration of the Jews' -Jerusalem, by which God doth plainly show us how things will be -in our gospel church; she was to decline and lose her glory, she -was to be trampled-as she was a city-for a long time under the -feet of the unconverted and wicked world. Again, she was after -this to be builded, and to be put into her former glory; at which -time she was to have her glory, her former glory, even the glory -of God, returned to her again. 'He showed me,' saith John, 'that -great city, the holy Jerusalem, descending out of heaven from -God, having the glory of God.' As he saith by the prophet, 'I am -returned to Jerusalem with mercies, my house shall be built in it' -(Zech 1:16). And again, 'I am returned unto Zion, and will dwell -in the midst of Jerusalem' (Zech 8:3). - -'Having the glory of God.' There is the grace of God, and the glory -of that grace; there is the power of God, and the glory of that -power; and there is the majesty of God, and the glory of that -majesty (Eph 1:6; 2 Thess 1:9; Isa 2:19). - -It is true God doth not leave his people in some sense, even in the -worst of times, and in their most forlorn condition (John 14:18), -as he showeth by his being with them in their sad state in Egypt -and Babylon, and other of their states of calamity (Dan 3:25). As -he saith, 'Although I have cast them far off among the heathen, -and although I have scattered them among the countries, yet will -I be to them a little sanctuary in the countries where they shall -come' (Eze 2:16). God is with his church, even in her greatest -adversity, both to limit, bound, measure, and to point out to her -quantity and quality, her beginning and duration of distress and -temptation (Isa 27:7-9; Rev 2:10). But yet I say the glory of -God, in the notion of Ezekiel and John, when they speak of the -restoration of this city, that is not always upon his people, though -always they are beloved and counted for his peculiar treasure. She -may then have his grace, but not at the same time the glory of -his grace; his power, but not the glory of his power; she may also -have his majesty, but not the glory thereof; God may be with his -church, even then when the glory is departed from Israel. - -The difference that is between her having his grace, power, and -majesty, and the glory of each, is manifest in these following -particulars;-grace, power, and majesty, when they are in the church -in their own proper acts, only as we are considered saints before -God, so they're invisible, and that not only altogether to the -world, but often to the very children of God themselves; but now -when the glory of these do rest upon the church, according to -Ezekiel and John; why then it will be visible and apparent to all -beholders. 'When the Lord shall build up Zion, he shall APPEAR in -his glory' (Psa 102:16), as he saith also in another place, 'The -Lord shall arise upon thee, and his glory shall be seen upon thee' -(Isa 60:1-2). - -Now, then, to speak a word or two, in particular to the glory of -God, that at this day will be found to settle upon this city. - -First. Therefore, at her returning, she shall not only have his -grace upon her, but the very glory of his grace shall be seen -upon her; the glory of pardoning grace shall now shine in her own -soul, and grace in the glory of it shall appear in all her doings. -Now shall both our inward and outward man be most famously adorned -and beautified with salvation; the golden pipes that are on the -head of the golden candlestick, shall at this day convey, with -all freeness, the golden oil thereout, into our golden hearts and -lamps (Zech 4:2). Our wine shall be mixed with gall no longer, we -shall now drink the pure blood of the grape; the glory of pardoning -and forgiving mercy shall so show itself at this day in this city, -and shall so visibly abide there in the eyes of all spectators, -that all shall be enflamed with it. 'For Zion's sake will I not -hold my peace, and for Jerusalem's sake I will not rest, until the -righteousness thereof go forth as brightness, and the salvation -thereof as a lamp that burneth. And the Gentiles shall see thy -righteousness, and all kings thy glory; and thou shalt be called by -a new name, which the mouth of the Lord shall name' (Isa 62:1,2). -And again, 'The Lord hath made bare his holy arm in the eyes -of all the nations, and all the ends of the earth shall see the -salvation of our God' (Isa 52:10; Psa 98:2). At that day, the -prophet tells us, there shall be holiness upon the very horses' -bridles, and that the pots in the Lord's house shall be like -the bowls before the altar, and every pot in Jerusalem shall be -holiness unto the Lord (Zech 14:20,21). The meaning of all these -places is, that in the day that the Lord doth turn his church and -people into the frame and fashion of a city, and when he shall -build them up to answer the first state of the church, there will -such grace and plenty of mercy be extended unto her, begetting -such faith and holiness and grace in her soul, and all her actions, -that she shall convince all that are about her that she is the -city, the beloved city, the city that the Lord hath chosen; for -after that he had said before, he would return to Zion, and dwell -in the midst of Jerusalem (Zech 8:3), he saith, moreover, that -Jerusalem shall be called a city of truth, and the mountain of -the Lord of hosts, the holy mountain. 'And all the people of the -earth shall see that thou art called by the name of the Lord, and -they shall be afraid of thee' (Deu 28:10). - -Second. As the glory of the grace of God will, at this day, be -wonderfully manifest in and over his city; so also at that day -will be seen the glory of his power. 'O my people,' saith God, -'that dwellest in Zion, be not afraid of the Assyrian; he shall -smite thee with a rock, and shall lift up his staff against thee, -after the manner of Egypt,' that is, shall persecute and afflict -thee, as Pharaoh served thy friends of old; but be not afraid, -'For yet a very little while, and the indignation shall cease, -and mine anger in their destruction: and the Lord of hosts shall -stir up a scourge for him, according to the slaughter of Midian -at the rock of Oreb: and as his rod was upon the sea, so shall he -lift it up after the manner of Egypt' (Isa 7; 10:24-26). The sum -is, God will, at the day of his rebuilding the New Jerusalem, so -visibly make bare his arm, and be so exalted before all by his -power towards his people, that no people shall dare to oppose-or -stand, if they do make the least attempt to hinder-the stability -of this city. 'I will surely [gather, or] assemble, O Jacob, all -of thee,' saith God: 'I will surely gather the remnant of Israel--as -the sheep of Bozrah, as the flock in the midst of the fold; they -shall make great noise by reason of the multitude of men. The breaker -is come up before them, they have broken up [the antichristian -siege that hath been laid against them], they have passed through -the gate, and are gone out by it, and their king shall pass before -them, and the Lord on the head of them' (Micah 2:12,13). 'Like as -the lion and the young lion roaring on his prey, when a multitude -of shepherds are called forth against him, he will not be afraid -of their voice, nor abase himself for the noise of them: so shall -the Lord of hosts come down to fight for Mount Zion, and for the -hill thereof' (Isa 31:4). 'The Lord shall go forth as a mighty -man, he shall stir up jealousy like a man of war; he shall cry, -yea, roar; he shall prevail against his enemies' (Isa 42:13). But -'not by might, nor yet by power,' that is, the power and arm of -flesh, but by the power of the Word and Spirit of God, which will -prevail, and must prevail, to quash and overturn all opposition -(Zech 12:8; Zeph 3:8; Joel 3:16; Zech 4:6). - -Third. [The glory of his majesty.] When God hath thus appeared in -the glory of his grace, and the glory of his power, to deliver -his chosen, then shall the implacable enemies of God shrink and -creep into holes like the locusts and frogs of the hedges, at the -appearance of the glory of the majesty of God. Now the high ones, -lofty ones, haughty ones, and the proud, shall see so evidently the -hand of the Lord towards his servants, and his indignation towards -his enemies, that 'they shall go into the holes of the rocks, -and into the caves of the earth,--and into the tops of the ragged -rocks, for the fear of the Lord, and for the glory of his majesty, -when he ariseth to shake terribly the earth' (Isa 2:19,21). - -Where the presence of the Lord doth so appear upon a people, that -those that are spectators perceive and understand it, it must need -work on those spectators one of these two things;-either first -a trembling and astonishment, and quailing of heart, as it doth -among the implacable enemies (Josh 2:8-13), or else a buckling -and bending of heart, and submission to his people and ways (Josh -9:22-25). As saith the prophet, 'The sons also of them that -afflicted thee shall come bending unto thee, and all they that -despised thee shall fall[2] down at the soles of thy feet; and they -shall call thee The city of the Lord, the Zion of the Holy One of -Israel' (Isa 60:14). As Moses said to the children of Israel, 'The -Lord your God shall lay the fear of you, and the dread of you, -upon all the land that ye shall tread upon, as he hath said unto -you' (Deu 11:25). - -At this day the footsteps of the Lord will be so apparent and -visible in all his actions and dispensations in and towards his -people, this holy city, that all shall see, as I have said, how -gracious, loving, kind, and good the Lord is now towards his own -children; such glory, I say, will be over them, and upon them, -that they all will shine before the world; and such tender bowels -in God towards them, that no sooner can an adversary peep, or lift -up his head against his servants, but his hand will be in the neck -of them; so that in short time he will have brought his church -into that safety, and her neighbours into that fear and submission, -that they shall not again so much as dare to hold up a hand against -her, no, not for a thousand years (Rev 20:3). 'Thus saith the Lord, -Behold I will bring again the captivity of Jacob's tents, and have -mercy on his dwelling-places; and the city shall be builded on her -own heap, and the palace shall remain after the manner thereof. -And out of them shall proceed thanksgiving, and the voice of them -that make merry; and I will multiply them, and they shall not be -few; and I will also glorify them, and they shall not be small: -Their children also shall be as aforetime, and their congregation -shall be established before me, and I will punish all that oppress -them' (Jer 30:18-20). - -[The light of this city.] - -Having the glory of God. 'And her light was like unto a stone most -precious, even like a jasper stone, clear as crystal.' Having thus -told us of her glory, even of 'the glory of God,' how it at this -day will rest upon this city, he now comes to touch a second -thing, to wit, 'her light,' and that in which she descends, and -by which, as with the light of the sun, she seeth before her, and -behind her, and on every side. This therefore is another branch of -her duty; she in her descending hath 'the glory of God,' and also -'the light of a stone most precious.' - -Ezekiel tells us, that in the vision which he saw when he came to -destroy the city-which vision was the very same that he saw again -at the restoring of it-he saith, I say, that in this vision, -among many other wonders, he saw a fire enfolding itself, and a -brightness about it, and that 'the fire also was bright, and that -out of it went forth lightning'; that 'the likeness of the firmament -upon the--living creatures, was as the colour of the terrible -crystal'; that the throne also, upon which was placed the likeness -of a man, was like, or 'as the appearance of a sapphire-stone' -(Eze 1:4,13,14,22,26). All which words, with the nature of their -light and colour, the Holy Ghost doth in the vision of John comprise, -and placeth within the colour of the jasper and the crystal-stone. -And indeed, though the vision of John and Ezekiel, touching the -end of the matter, be but one and the same, yet they do very much -vary and differ in terms and manner of language; Ezekiel tells -us that the man that he saw come to measure the city and temple, -had in his hand 'a line of flax' (40:3), which line John calls a -golden reed; Ezekiel tells us that the river came out of, or 'from -under the threshold of the house' (47:1); but John saith it came -out of the throne of God and of the Lamb. Ezekiel tells us that -on either side of this river grew ALL trees for food (v 12); John -calls these ALL trees but ONE tree, and tells us that it stood -on both sides of this river. The like might also be showed you in -many other particulars; as here you see they differ as touching the -terms of the light and brightness that appears upon this city at -her rebuilding, which the Holy Ghost represents to John under the -light and glory of the jasper and crystal-stone; for indeed the -end of Ezekiel's vision was to show us, that as when the glory of -God departed from the city, it signified that he would take away -from them the light of his Word, and their clearness of worship, -suffering them to mourn for the loss of the one, and to grope -for the want of the other; so at his return again he would give -them both their former light of truth, and also the clearness of -spirit to understand it, which also John doth show us shall last -for ever. - -'...And her light was like unto a stone most precious...' This -stone it is to represent unto us the Lord Jesus Christ, in whose -light and clearness this city comes out of Babylon; for, as he -saith, she hath the glory of God, that is, his visible hand of -grace, power, and majesty, to bring her forth; so she comes in the -light of this precious stone, which terms, I say, both the prophet -Isaiah and the apostle Peter do apply to the Lord Jesus, and none -else; the one calling him 'a precious corner-stone,' the other -calling him the 'chief corner-stone, elect and precious' (Isa 28:16; -1 Peter 2:6). Now then when he saith this city hath the light of -this stone to descend in, he means that she comes in the shining -wisdom, knowledge, understanding, and influences of Christ, out of -her afflicted and captivated state; and observe it, she is rather -said to descend in the light of this stone, than in the light of -God, though both be true, because it is the man Christ, the stone -which the builders rejected, 'in whom are hid all the treasures -of wisdom and knowledge,' of whose fulness we do all receive, and -grace for grace; 'for it pleased the Father that in him should all -fulness dwell' (Col 2:3; John 1:16; Col 1:19. See also Acts 2:33 -and Eph 4:10-13). - -This showeth us, then, these two things- - -First. That the time of the return of the saints to build the -ruinous city is near, yea, very near, when the light of the Lord -Jesus begins to shine unto perfect day in her. God will not bring -forth his people out of Babylon, especially those that are to be -the chief in the building of this city, without their own judgments. -'They shall see eye to eye, when the Lord shall bring again Zion' -(Isa 52:8). As he saith also in another place, 'The light of the -moon shall be as the light of the sun, and the light of the sun -shall be sevenfold, as the light of seven days, in the day that -the Lord bindeth up the breach of his people, and health the stroke -of their wound' (Isa 30:26). 'And the eyes of them that see shall -not be dim, and the ears of them that hear shall hearken. The -heart also of the rash shall understand knowledge, and the tongue -of the stammerers shall be ready to speak plainly' (Isa 32:3,4). -The Lord shall be now exalted, and be very high, for he will fill -Zion with judgment and righteousness, and wisdom and knowledge -shall be the stability of thy times (Isa 33:5,6). When Israel went -out of Egypt, they wanted much of this, they went out blindfolded, -as it were, they went they knew not whither; wherefore they went -not in the glory of that which this city descendeth in; as Moses -said, 'The Lord hath not given you an heart to perceive, nor eyes -to see, nor ears to hear, unto this day' (Deu 29:4). But these -shall see every step they take; they shall be like the beasts that -had eyes both before and behind: they shall see how far they are -come out of Antichrist, and shall see also how far yet they have -to go, to the complete rebuilding and finishing of this city. - -Second. This showeth us how sweet and pleasant the way of this church -will be at this day before them. Light, knowledge, and judgment -in God's matters doth not only give men to see and behold all the -things with which they are concerned, but the things themselves -being good, they do also by this means convey very great sweetness -and pleasantness into the hearts of those that have the knowledge -of them. Every step, I say, that now they take, it shall be as it -were in honey and butter. 'The ransomed of the Lord shall return, -and come to Zion with songs, and everlasting joy [see v 2] upon -their heads; they shall obtain joy and gladness, and sorrow and -sighing shall flee away' (Isa 35:10). As he saith, 'Again I will -build thee, and thou shalt be built; O virgin of Israel, thou shalt -again be adorned with tabrets, and shall go forth in the dances of -them that make merry.-For thus saith the Lord, Sing with gladness -for Jacob, and shout among the chief of the nations: publish ye, -praise ye, and say, O Lord, save thy people, the remnant of Israel. -Behold, I will bring them from the north country, and gather them -from the coasts of the earth, and with them the blind and the lame, -the woman with child, and her that travaileth with child together; -a great company shall return thither' (Jer 31:4,7,8). - -By these words, the blind and the lame, the woman with child, and -her that travaileth, he would have us understand thus much- - -1. That the way of God shall, by the illuminating grace of Christ, -be made so pleasant, so sweet, and so beautiful in the souls of -all at that day, that even the blindest shall not stumble therein, -neither shall the lame refuse it for fear of hurt; yea, the blind, -the lame, the woman with child, and her that travaileth shall, -though they be of all in most evil case to travel, and go the -journey, yet, at this day, by reason of the glorious light and -sweetness that now will possess them, even forget their impediments, -and dance, as after musical tabrets. - -2. This city, upon the time of her rebuilding, shall have her blind -men see, her halt and lame made strong; she also that is with -child, and her that travaileth, shall jointly see the city-work -that at this day will be on foot, and put into form and order, yet -before the end. 'Behold, at that time I will undo all that afflict -thee,' saith the Lord to his people, 'and I will save her that -halteth, and gather her that was driven out, and I will get them -praise and fame in every land where they have been put to shame. -At that time will I bring you again, even in the time that I gather -you, for I will make you a name and a praise among all people of -the earth, when I turn back your captivity before your eyes, saith -the Lord' (Zeph 3:19,20). - -'And her light was like unto a stone most precious.' In that he -saith her light is like unto 'A STONE MOST PRECIOUS,' he showeth -us how welcome, and with what eagerness of spirit this light will -at this day be embraced by the Lord's people. 'Truly the light is -sweet,' saith Solomon, 'and a pleasant thing it is for the eyes -to behold the sun' (Eccl 11:7). And if so, then how beautiful, -desirable, and precious will that light be, that is not only heavenly, -and from Christ, but that will be universal among all saints, to -show them the same thing, and to direct them to and in the same -work. The want of this hath, to this day, been one great reason -of that crossness of judgment and persuasion that hath been found -among the saints, and that hath caused that lingering and disputing -about the glorious state of the church in the latter days; some -being for its excellency to consist chiefly in outward glory; and -others, swerving on the other side, conclude she shall not have -any of this: some conceiving that this city will not be built -until the Lord comes from heaven in person; others again concluding -that when he comes, then there shall be no longer tarrying here, -but that all shall forthwith, even all the godly, be taken up into -heaven: with divers other opinions in these matters. And thus -many 'run to and fro,' but yet, God be thanked, knowledge does -increase, though the vision will be sealed, even to the time of -the end (Dan 12:4). But now, I say, at the time of the end, the -Spirit shall be poured down upon us from on high (Isa 32:15); -now 'they also that erred in spirit shall come to understanding' -(Isa 29;24); the city shall descend in the light of a stone most -precious. The sun will be risen upon the earth, when Lot goeth -from Sodom unto Zoar (Gen 19:23). - -Now there shall be an oneness of judgment and understanding in the -hearts of all saints; they shall be now no more two, but one in -the Lord's hand (Eze 37:19-21). Alas! the saints are yet but as -an army routed, and are apt sometimes through fear, and sometimes -through forgetfulness, to mistake the word of their captain-general, -the Son of God, and are also too prone to shoot and kill even their -very right-hand man; but at that day all such doing shall be laid -aside, for the knowledge of the glory of the Lord shall cover the -earth as the waters cover the sea (Isa 11:9,13). Which knowledge -shall then strike through the heart and liver of all swerving and -unsound opinions in Christ's matters; for then shall every one of -the Christians call upon the name of the Lord, and that with one -pure lip or language, 'to serve him with one consent' (Zeph 3:9). -It is darkness, and not light, that keepeth God's people from knowing -one another, both in their faith and language; and it is darkness -that makes them stand at so great a distance both in judgment and -affections, as in these and other days they have done. But then, -saith God, 'I will plant in the wilderness,' that is, in the church -that is now bewildered, 'the cedar, the shittah tree, the myrtle, -and the oil tree; I will set in the desert the fir tree, the pine, -and the box tree together; that they may see and know, and consider -and understand together, that the hand of the Lord hath done this, -and the holy One of Israel hath created it' (Isa 41:19,20). And -again, 'The glory of Lebanon shall come unto thee, the fir tree, -and the pine tree, and the box together,' to beautify the house of -my glory, and to 'make the place of my feet glorious' (Isa 60:13). - -Never was fair weather after foul-nor warm weather after cold-nor -a sweet and beautiful spring after a heavy, and nipping, and -terrible winter, so comfortable, sweet, desirable, and welcome -to the poor birds and beasts of the field, as this day will be to -the church of God. Darkness! it was the plague of Egypt: it is -an empty, forlorn, desolate, solitary, and discomforting state; -wherefore light, even the illuminating grace of God, especially in -the measure that it shall be communicated unto us at this day, it -must needs be precious. In light there is warmth and pleasure; it -is by the light of the sun that the whole universe appears unto us -distinctly, and it is by the heat thereof that everything groweth -and flourisheth; all which will now be gloriously and spiritually -answered in this holy and new Jerusalem (2 Thess 2). O how clearly -will all the spiders, and dragons, and owls, and foul spirits of -Antichrist at that day be discovered by the light hereof! (Rev -18:1-4). Now also will all the pretty robins and little birds in -the Lord's field most sweetly send forth their pleasant notes, and -all the flowers and herbs of his garden spring. Then will it be -said to the church by her Husband and Saviour, 'Rise up, my love, -my fair one, and come away; for lo, the winter is past the rain -is over and gone, the flowers appear on the earth, the time of -the singing of birds is come, and the voice of the turtle is heard -in our land; the fig tree putteth forth her green figs, and the -vines with the tender grape give a good smell' (Cant 2:10-13). -You know how pleasant this is, even to be fulfilled in the letter -of it, not only to birds and beasts, but men; especially it is -pleasant to such men that have for several years been held in the -chains of affliction. It must needs, therefore, be most pleasant -and desirable to the afflicted church of Christ, who hath lain -now in the dungeon of Antichrist for above a thousand years. But, -Lord, how will this lady, when she gets her liberty, and when -she is returned to her own city, how will she then take pleasure -in the warm and spangling beams of thy shining grace! and solace -herself with thee in the garden, among the nuts and the pomegranates, -among the lilies and flowers, and all the chief spices (Cant -7:11-13). - -'Even like a jasper stone, clear as crystal.' These words are the -metaphor by which the Holy Ghost is pleased to illustrate the -whole business. Indeed similitudes, if fitly spoke and applied, do -much set off and out[3] any point that either in the doctrines of -faith or manners, is handled in the churches. Wherefore, because -he would illustrate, as well as affirm, the glory of this Jerusalem -to the life, therefore he concludes his general description of this -city with these comparisons:-I saw, saith he, the holy city, the -Lamb's wife; I saw her in her spangles, and in all her adorning, -but verily she was most excellent. She was shining as the jasper, -and as pure and clear as crystal. The jasper, it seems, is a -very beautiful and costly stone, inasmuch as that, above all the -precious stones, is made use of by the Holy Ghost to show us the -glory and shining virtues of the Lord Jesus in this New Jerusalem; -and yet, behold, the jasper is too short and slender to do the -business, there must another stone be added, even like a jasper -stone, clear as crystal. Yea, saith the Lord Jesus, her checks are -like rows of jewels, and so are the joints of her thighs; even like -the jewels that are 'the work of the hands of a cunning workman' -(Cant 1:9,10; 7:1). - -The crystal is a stone so clear and spotless, that even her greatest -adversaries, in the midst of all their rage, are not able justly -to charge her with the least mote or spot imaginable; wherefore -when he saith, that this city in her descending is even like the -jasper for light, and like the crystal for clearness; he would -have us further learn, that at the day of the descending of this -Jerusalem, she shall be every way so accomplished with innocency, -sincerity, and clearness in all her actions, that none shall have -from her, or her ways, any just occasion given unto them to slight, -contemn, or oppose her. For, - -First, As she descends, she meddleth not with any man's matters -but her own; she comes all along by the King's highway; that is, -alone by the rules that her Lord hath prescribed for her in his -testament. The governors of this world need not at all to fear -a disturbance from her, or a diminishing of ought they have. She -will not meddle with their fields nor vineyards, neither will she -drink of the water of their wells: only let her go by the King's -highway, and she will not turn to the right hand or to the left, -until she hath passed all their borders (Num 20:18,19: 21:22). -It is a false report then that the governors of the nations have -received against the city, this New Jerusalem, if they believe, -that according to the tale that is told them, she is and hath been -of old a rebellious city, and destructive to kings, and a diminisher -of their revenues. I say, these things are lying words, and forged -even in the heart of 'Bishlam, Mithredath, Tabeel, and the rest -of their companions' (Eze 4:7). For verily this city, in her -descending, is clear from such things, even as clear as crystal. -She is not for meddling with anything that is theirs, from a thread -even to a shoe-latchet. Her glory is spiritual and heavenly, and -she is satisfied with what is her own.[4] It is true, the kings and -nations of this world shall one day bring their glory and honour -to this city; but yet not by outward force or compulsion; none -shall constrain them but the love of Christ and the beauty of this -city. 'The Gentiles shall come to thy light, and kings to the -brightness of thy rising' (Isa 60:3). The light and beauty of -this city, that only shall engage their hearts and overcome them. -Indeed, if any shall, out of mistrust or enmity against this city -and her prosperity, bend themselves to disappoint the designs of -the eternal God concerning her building and glory, then they must -take what followeth. Her God in the midst of her is mighty, he -will rest in his love, and rejoice over her with singing, and will -UNDO all that afflict her (Zeph 3:17-19). Wherefore, 'associate -yourselves, O ye people, and ye shall be broken in pieces; and -give ear, all ye of far countries; gird yourselves, and ye shall -be broken in pieces; gird yourselves, and ye shall be broken in -pieces. Take counsel together, and it shall come to naught; speak -the word and it shall not stand; for God is with us' (Isa 8:9,10). - -What work did he make with Og the king of Bashan, and with Sihon, -king of the Amorites, for refusing to let his people go peaceably -by them, when they were going to their own inheritance (Num -21:22-35). God is harmless, gentle, and pitiful; but woe be to -that people that shall oppose or gainsay him. He is gentle, yet -a lion; he is loth to hurt, yet he will not be crossed; 'Fury is -not in me,' saith he; yet if you set the briars and thorns against -him, He 'will go through them, and burn them together' (Isa -27:4). Jerusalem also, this beloved city, it will be beautiful -and profitable to them that love her; but a cup of trembling, and -a burthensome stone to all that burden themselves with her; 'all -that burthen themselves with it, shall be cut in pieces, though all -the people of the earth be gathered together against her' (Zech -12:2,3). - -Again, she will be clear as crystal in the observation of all her -turns and stops, in her journeying from Egypt to Canaan, from -Babylon to this Jerusalem state. She will, I say, observe both -time and order, and will go only as her God doth go before her; -now one step in this truth, and then another in that, according -to the dispensation of God, and the light of day she lives in. As -the cloud goes, so will she; and when the cloud stays, so will -she (Rev 14:4; Exo 40:36-38). She comes in perfect rank and file, -'terrible as an army with banners' (Cant 6:10). No Balaam can -enchant her; she comes 'out of the wilderness like pillars of -smoke, perfumed with myrrh and frankincense, with all spices[5] of -the merchants' (Cant 3:6). Still 'leaning upon her beloved' (Cant -8:5). The return of Zion from under the tyranny of her afflictors, and -her recovery to her primitive purity, is no headstrong brain-sick -rashness of her own, but the gracious and merciful hand and -goodness of God unto her, therefrom to give her deliverance. 'For -thus saith the Lord, That after seventy years be accomplished -at Babylon [that is, the time of the reign of Antichrist, and his -tyranny over his church] I will visit you, and perform my good word -toward you, in causing you to return to this place' (Jer 29:10). -'Therefore they shall come and sing in the height of Zion, and -shall flow together to the goodness of the Lord, for [spiritual] -wheat, and for wine, and for oil, and for the young of the flock -and of the herd; and their soul shall be as a watered garden; and -they shall not sorrow any more at all' (Isa 57:11; Jer 31:12). - - -[SECOND. A Discovery of its Defence, Entrances, and Fashion in -Particular.] - -Verse 12. 'And had a wall great and high, and had twelve gates, -and at the gates twelve angels, and names written thereon, which -are the names of the twelve tribes of the children of Israel.' -These words do give us to understand, that this holy city is now -built, and in all her parts complete, they give us also to understand -the manner of her strength, &c. - -'And had a wall.' Having thus, I say, given us a description of -this city in general, he now descends to her strength and frame -in particular: her frame and strength, I say, as she is a city -compact together: as also of her splendour and beauty. - -And observe it, that of all the particulars that you read of, touching -the fence, fashion, or frame of this city, and of all her glory, -the firs thing that he presenteth to our view is her safety and -security; she 'had a wall.' A wall, you know, is for the safety, -security, defence, and preservation of a place, city, or town; -therefore it is much to the purpose that in the first place after -this general description, he should fall upon a discovery of -her security and fortification; for what of all this glory and -goodness, if there be no way to defend and preserve it in its high -and glorious state? If a man had in his possession even mountains -of pearl and golden mines, yet if he had not wherewith to secure -and preserve them to himself, from those that with all their might -endeavour to get them from him, he might not only quickly lose -his treasure, and become a beggar, but also through the very fear -of losing them, even lose the comfort of them, while yet in his -possession. To speak nothing of the angels that fell, and of the -glory that they then did lose. I may instance to you the state -of Adam in his excellency; Adam, you know, was once so rich and -wealthy, that he had the garden of Eden, the paradise of pleasure, -yea, and also the whole world to boot, for his inheritance; but -mark, in all his glory, he was without a wall; wherefore presently, -even at the very first assault of the adversary, he was not only -worsted as touching his person and standing, but even stripped of -all his treasure, his paradise taken from him, and he in a manner -left so poor, that forthwith he was glad of an apron of fig-leaves -to cover his nakedness, and to hide his shame form the face of -the sun (Gen 3:7). Wherefore, I say, John speaks to the purpose in -saying she had a wall; a wall for defence and safety, for security -and preservation. Now then she shall lie no longer like blasted -bones in an open field or valley; that was her portion in the days -of her affliction (Eze 37:1,2). - -[The wall of the city.] - -'And had a wall.' It is said of old Jerusalem, that she had a wall -and a wall, two walls for her defence and safety (Jer 39:4; Jer -52:7); which two, in my judgment, did hold forth these two things. -The one, their eternal preservation and security from the wrath of -God, through the benefits of Christ; and the other, that special -protection and safeguard that the church hath always had from and -by the special providence of her God in the midst of her enemies, -Wherefore one of these is called by the proper name of salvation, -which salvation I take in special to signify our fortification -and safety from the wrath of God, and the curse and power of the -law and sin (Isa 26:1; Acts 4:12). The other is called, A wall of -fire round about her; and alludeth to the vision that the prophet's -servant was made to see for his comfort, when he was put in fear, -by reason of the great company of the enemies that were bending -their force against the life of his master (Eze 2:5; 2 Kings 6:17). - -But now in those days, though there were for the defence of the -city those two walls, yet they stood a little distance each from -other, and had a ditch between them, which was to signify that though -then they had the wall of salvation about them, with reference to -their eternal state, yet the wall of God's providence and special -protection was not yet so nearly joined thereto but that they might, -for their foolishness, have that broken down, and they suffered -to fall into the ditch that was between them both (Isa 22:10-12). -And so he saith by the prophet, 'I will tell you what I will do -to my vineyard [that is, to this city for the wickedness thereof], -I will take away the hedge thereof, and it shall be eaten up; -and break down the wall thereof, and it shall be trodden down' -(Isa 5:5-7). Which hedge and wall could not be that of eternal -salvation, for that stood sure, though they should be scattered -among the nations 'as wheat is sifted in a sieve' (Amos 9:9). -It must therefore be the wall of her special preservation in her -outward peace and happiness, which wall was often in those days -broken down, and they made havoc of, of all that dwelt about them. - -But now touching the safety of New Jerusalem, the city of which I -here discourse, she is seen in the vision by John to have but one -only wall; to signify that at this day the wall of her eternal -salvation, and of God's special providence to protect and defend -her, in her present visible and gospel glory, shall be so effectually -joined together, that now they shall be no more two, that is, at -a distance, with a ditch between, but one sound and enclosing wall; -to show us that now the state of this Jerusalem, even touching -her outward glory, peace, and tranquility, will be so stable, -invincible, and lasting, that unless that part of the wall which -is eternal salvation, can be broken down, the glory of this city -shall never be vailed more. Wherefore the prophet, when he speaks -with reference to the happy state and condition of this city, he -saith, 'Violence shall no more be heard in thy land, wasting nor -destruction within thy borders; but thou shalt call thy walls -salvation, and thy gates praise' (Isa 60:18); as he saith also in -another place, 'Thine eye shall see Jerusalem a quiet habitation, -a tabernacle that shall not be taken down, not one of the stakes -thereof shall ever be removed, neither shall any of the cords thereof -be broken' (Isa 33:20). The walls are now conjoined, both joined -into one; the Father hath delivered up the great red dragon into -the hand of Christ, who hath shut him up and sealed him down, even -down for a thousand years (Rev 20:1-3). Wherefore from the Lord -shall there be 'upon every dwelling-place of Mount Zion, and -upon her assemblies a cloud and smoke by day, and the shining of a -flaming fire by night; for upon all her glory shall be a defence' -(Isa 4:5). And 'in that day shall this song be sung: We have a -strong city, salvation will God appoint for walls and bulwarks' -(Isa 26:1,2). The same in effect hath our prophet John, saying 'I -saw the holy city, the New Jerusalem,' descending out of heaven -from God, 'prepared as a bride adorned for her husband. And I heard -a great voice out of heaven, saying,--The tabernacle of God is -with men, and he will dwell with them:--and God himself shall be -with them, and be their God. And God shall wipe away all tears -from their eyes; and there shall be no more death, neither sorrow, -nor crying; neither shall there be any more pain; for the former -things are passed away' (Rev 21:1-4). - -'And had a wall great and high.' These words, great and high, are -added for illustration, to set out the matter to the height; and -indeed the glory of a wall lieth in this, that it is great and -high; the walls of the Canaanites were terrible upon this account, -and did even sink the hearts of those that beheld them (Deu 1:28). -Wherefore this city shall be most certainly in safety, she hath a -wall about her, a great wall: a wall about her, an high wall. It -is great for compass, it incloseth every saint; it is great for -thickness, it is compacted of all the grace and goodness of God, -both spiritual and temporal; and for height, if you count from -the utmost side to the utmost, then it is higher than heaven, who -can storm it? (Heb 7:26) and for depth, it is lower than hell, who -can undermine it? (Job 11:8). - -Great mercies, high mercies, great preservation, and a high arm -to defend, shall continually at this day encamp this city: God -himself will be a continual life-guard to this city; 'I will encamp,' -saith he, 'about mine house, because of the army, because of him -that passeth by, and because of him that returneth; and no oppressor -shall pass through them any more; for now have I seen with mine -eyes' (Zech 9:8). - -[The gates of the city.] - -'And had twelve gates.' Having thus showed us her wall, he now -comes to her gates; it had gates, it had twelve gates. By gates -in this place we are to understand the way of entrance; gates, you -know, are for coming in, and for going out (Jer 17:19,20); and do -in this place signify two things. First, An entrance into communion -with the God and Saviour of this city. Secondly, Entrance into -communion with the inhabitants and privileges of this city; in -both which the gates do signify Christ: for as no man can come to -the knowledge and enjoyment of the God, and glorious Saviour, but -by and through the Lord Christ; so no man can come into true and -spiritual communion with these inhabitants, but by him also: 'I -am the way,' saith he, 'and the truth, and the life; no man cometh -unto the Father but by me': and again, 'I am the door, by me if -any man enter in, he shall be saved, and shall go in and out, and -find pasture' (John 10:1-9; 14:6). - -'And had twelve gates.' In that he saith twelve gates, he alludeth -to the city of Jerusalem that was of old, which had just so many -(Neh 3: 12:37-29); and are on purpose put into the number of -twelve, to answer to the whole number of the elect of God, which -are comprehended within the number of the twelve tribes, whether -they are natural Jews or Gentiles; for as all the godly Jews are -the seed of Abraham after the flesh, though to godly, because -they are the children of the flesh of Abraham; so all the godly -Gentiles are the children of Abraham after the spirit, though not -by that means made the children of the flesh of Abraham. They both -meet then in the spirit and faith of the gospel, as God saith to -the Jews, 'when a stranger shall sojourn with thee, and will keep -the passover to the Lord,' that is, become godly, and receive the -faith of Christ, let all his males be circumcised, and then let -them come near, and keep it, &c. (Exo 12:48). For they that are -of faith, are the children of faithful Abraham, who is called the -very father of us all (Gal 3:7; Rom 4:16). Thus you see all the -godly come under the title of the children of Abraham, and of the -Jews; and so under the denomination also of being persons belonging -to the tribes, the twelve tribes, who answer to those twelve gates. -Wherefore the Psalmist minding this, speaking indefinitely of all -the godly, under the name of the tribes of Israel; saying, 'Our -feet shall stand within thy gates, O Jerusalem. Jerusalem is -builded as a city that is compact together, whither the tribes go -up, the tribes of the Lord, unto the testimony of Israel, to give -thanks unto the name of the Lord' (Psa 122:2-4). - -But again, though I am certain that all the Gentiles that are at -any time converted, are reckoned within the compass of some of -the tribes of Israel, to which the gates of this city may truly be -said to answer; yet the gates are here in a special manner called -by the name of twelve, to answer to the happy return and restoration -of those poor distressed creatures the twelve tribes of the Jews that -are scattered abroad, and that are, and for a long time have been -to our astonishment and their shame, as vagabonds and stragglers -among the nations (Hosea 9:17), there to continue 'many days, -without a king, and without a prince, and without a sacrifice, -and without an ephod' (Hosea 3:4). That is, without the true God, -the true Saviour, and the true word and ordinances; after which, -saith the same prophet, they shall even in the latter days, that -is, when this city is builded, return and seek the Lord their -God, and David their king, and shall then 'fear the Lord and his -goodness' (Hosea 3:5). This the apostle also affirmeth, when he -telleth the believing Gentiles that blindness in part is happened -to Israel, until the fulness of the Gentiles be come in: which -Israel in this place cannot by any means be taken for the Gentiles -that are converted, for this Israel must be rejected until the -bulk of the elect Gentiles be converted; besides he calleth this -Israel by the name of Israel, even while unconverted; but the -converted Gentiles still Gentiles, even when converted: he calls -this Israel the natural branches, but the Gentiles wild branches; -and tells us further, that when they are converted, they shall -be grafted into their own olive tree; but when the Gentiles -are converted, they must be cut off of their own stock and tree: -read Romans 11 throughout. Wherefore, I say, the gates are called -twelve, to answer these poor creatures, who at this day shall be -awakened, and enlightened, and converted to the faith of Jesus. -These gates in another place are called a way, and these Jews, -the kings of the east; and it is there said also, that at present -this way doth want preparing; which is as much as to say this -city wants setting up, and the gates want setting in their proper -places. Wherefore, saith John, the sixth angel poured out his vial -upon the great river Euphrates, that is, destroyed the strength -and force of the Roman antichrist-for the river Euphrates was -the fence of literal Babylon, the type of our spiritual one-which -force and fence, when it is destroyed or dried up, then the way -of the kings of the east will be prepared, or made ready for their -journey to this Jerusalem (Rev 16:12). Of this the prophets are -full, crying, 'Cast ye up, cast ye up, prepare the way, take up -the stumbling block out of the way of my people' (Isa 57:14). And -again, 'Go through, go through the gates, prepare ye the way of -the people; cast up, cast up the high way; gather out the stones, -lift up a standard for the people. Behold, the Lord hath proclaimed -unto the end of the world, Say ye to the daughter of Zion, Behold -thy salvation cometh; behold his reward is with him, and his work -before him. And they shall call them, The holy people, the redeemed -of the Lord: and thou shalt be called, Sought out; A city not -forsaken' (Isa 62:10-12). All which doth most especially relate -to the conversion of the Jews in the latter day, who in great -abundance shall, when all things are made ready, come flocking in -to the Son of God, and find favour, as in the days of old. - -[The angels at the gates, what they are.] - -'And at the gates twelve angels.' By angels in this place, we are -to understand the messengers and ministers of the Lord Jesus, by -whom the mystery of eternal life and felicity is held forth and -discovered before the sons of men; and thus this word angel is -frequently taken in this prophecy (Rev 1:20; 2:1,8,12,18; 3:1,7; -14:6). - -'And at the gates twelve angels'- - -In these words, then, there are two things to be considered. First. -Why they should be called twelve. And, Second. Why they are said -to stand at the twelve gates of this new and holy city. - -First. They are called twelve, to signify two things. 1. The truth -of their doctrine. And, 2. The sufficiency of their doctrine and -ministry for the converting of the twelve tribes to the faith of -Christ, and privileges of this city. - -1. For the truth of their doctrine: for by twelve here he would have -us to understand that he hath his eye upon the twelve apostles, -or upon the doctrine of the twelve, the apostolical doctrine. As -if he should say, This city, the New Jerusalem, shall be every -way accomplished with beauty and glory; she shall have a wall for -her security, and twelve gates to answer the twelve tribes; yea, -and also at these gates the twelve apostles, in their own pure, -primitive, and unspotted doctrine. The Romish beasts have corrupted -this doctrine by treading it down with their feet, and have muddied -this water with their own dirt and filthiness (Eze 34:17,18).[6] -But at this day, this shall be recovered from under the feet of -these beasts, and cleansed also from their dirt, and be again in -the same glory, splendour, and purity, as in the primitive times. -It is said that when Israel was passed out of Egypt, beyond the -sea, they presently came to Elim, where were twelve wells of water, -&c., and that they encamped by the waters (Exo 15:27). Which twelve -wells did figure forth the doctrine of the twelve apostles, out -of which the church, at her return from captivity, shall draw and -drink, as out of the wells of salvation. Now shall the wells of -our father Abraham, which the Philistines have for a great while -stopped; now, I say, shall they again be opened by our Isaac, his -son; and shall be also called after their own names (Gen 26:18). -This is generally held forth by the prophets, that yet again the -church shall be fed upon the mountains of Israel, and that they -'shall lie down in a good fold, and a fat pasture'; yea, 'I will -feed my flock, and I will cause them to lie down, saith the Lord -God' (Eze 34:14,15). - -2. As by these twelve we are to understand the truth and purity -of the doctrine of the twelve, so again, by this word twelve, we -are to understand the sufficiency of that doctrine and ministry to -bring in the twelve tribes to the privileges of this city. Mark, -for the twelve tribes there are twelve gates, for every tribe -a gate; and at the twelve gates, twelve angels, at every gate an -angel. 'O Judah,' saith God, 'he hath set an harvest for thee, when -I returned the captivity of thy people' (Hosea 6:11). And so for -the rest of the tribes; before Ephraim and Benjamin, and Manasseh, -he will stir up his strength to save them (Psa 80:2). 'I will -hiss for them,' saith God, 'and gather them, for I have redeemed -them; and they shall increase as they have increased: and I will -sow them among the people, and they shall remember me in far -countries, and they shall live with their children, and return -again; I will bring them again also out of the land of Egypt, and -gather them out of Assyria, and I will bring them into the land of -Gilead and Lebanon, and place shall not be found for them' (Zech -10:8-10). - -[Second.] But to come to the second question, that is, Why these -twelve angels are said to stand at the gate? which may be for -divers reasons. - -1. To show us that the doctrine of the twelve is the doctrine -that letteth in at these gates, and that also that shutteth out. -'Whosesoever sins ye remit, they are remitted,' saith Christ, 'and -whosesoever sins yet retain, they are retained' (John 20:23; Matt -18:18). And hence it is that the true ministers, in their right -administration, are called porters; because as porters stand at the -gate, and there open to, or shut upon, those that make an attempt -to enter in (Mark 13:34); so the ministers of Christ, by the -doctrine of the twelve, do both open to and shut the gates against -the person that will be attempting to enter in at the gates of -this city (2 Chron 23:19). - -2. But again, they are said to stand at the gates for the -encouraging and persuading of the tempted and doubting Jews, who -at the beginning of their return will be much afflicted under the -sight and sense of their own wretchedness. Alas! were it not for -some to stand at the gates of this city for instruction, and the -encouragement of those that will at that day in earnest be looking -after life, they might labour as in other things for very, very -vanity; and might also be so grievously beat out of heart and -spirit, that they might die in despair. But now to prevent this -for those that are in the way to Zion with watery eyes, and wetted -cheeks, here stand the angels, continually sounding with their -golden gospel-trumpets, 'Enter into his gates with thanksgiving, -and into his courts with praise; be thankful unto him, and bless -his name. For the Lord is good, and his mercy is everlasting, -and his truth endureth' for ever, even 'to all generations' (Psa -100:4,5). As he saith again, 'And it shall come to pass in that -day, that the great trumpet shall be blown, and they shall come -which were ready to perish in the land of Assyria, and the outcast -in the land of Egypt, and shall worship the Lord in the holy mount -at Jerusalem' (Isa 27:13). - -[The names written on the gates.] - -'And at the gates twelve angels, and names written thereon, which -are the names of the twelve tribes of the children of Israel.' Thus -it was in the vision of the prophet, when he was taking a view of -the pattern of this city: 'And the gates of the city,' saith the -angel to him, 'shall be after the names of the tribes of Israel' -(Eze 48:31). Which saying John doth here expound, saying, the -names of the twelve tribes of the children of Israel were writ or -set upon them. - -This being thus, it cleareth to you what I said but now, to wit, -that the gates are called twelve, to answer the twelve tribes, -for their names are written thereon. This must therefore, without -all doubt, be a very great encouragement to this despised people; -I say great encouragement, that notwithstanding all their rebellion, -blasphemy, and contempt of the glorious gospel, their names should -be yet found recorded and engraved upon the very gates of New -Jerusalem. Thus then shall the Jews be comforted in the latter -days; and truly they will have but need hereof; for doubtless, -at their return, when they are thoroughly sensible of the murder -they have committed, not only upon the bodies of the prophets and -apostles, but of the Son of God himself, I say this must needs, -together with the remembrance of the rest of their villainous -actions, exceedingly afflict and distress their bleeding souls. -For 'the children of Israel shall come, they and the children -of Judah together, going and weeping; they shall go and seek the -Lord their God. They shall ask the way to Zion, with their faces -thitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will -not be a step that these poor people will take in the day of their -returning, but will be watered with the tears of repentance and -contrition, under the consideration of the wickedness that, in the -days of their rebellion, they have committed against the Lord of -glory. As he saith also by another prophet, 'I will pour upon the -house of David, and upon the inhabitants of Jerusalem, the spirit -of grace and of supplications; and they shall look upon me whom -they have pierced, and they shall mourn for him, as one mourneth -for his only son, and shall be in bitterness for him, as one that -is in bitterness for his firstborn. In that day shall there be a -great mourning in Jerusalem, as the mourning of Hadad-rimmon in -the valley of Megiddon, and the land shall mourn' (Zech 12:10-12). - -Wherefore, I say, they both have and also will have need of twelve -gates, and on them the names of their twelve tribes, with an angel -at each, to encourage them to enter this holy and goodly city; and -to tell them that yet he counts them his friends in whose house -he received the wounds in his hands (Zech 13:6). - -But again, As by the names of the twelve tribes written on the -gates, we may see what encouragement the Jews will have, at their -return, to enter in at them; so we may also understand that by -the names of the twelve tribes here written, God would have us -to perceive how all must be qualified that from among the Gentiles -at this day do enter in at these gates; namely, those, and those -only, that be cut out of their own wild olive tree, and transplanted -among the children of Israel, into their good olive tree. Such -as are Jews inwardly, the Israel of God, according to the new -creature, they shall enter, for the holy Gentiles also, by virtue -of their conversion, are styled the children of Abraham, Jews, -the chosen generation, the peculiar people, the holy nation; and -so are spiritually, though not naturally by carnal generation, of -the twelve tribes whose names are written upon the gates of the -city (Gal 3:7; Rom 2:28; 1 Peter 2:9,10). 'And it shall come to -pass,' saith the prophet, 'that in what tribe the stranger,' that -is, the Gentile 'sojourneth, there shall ye give him his inheritance, -saith the Lord God' (Eze 47:23). Thus the Jews and Gentiles shall -meet together in the spirit of the gospel, and so both become a -righteous nation; to both which the gates of this city shall stand -continually open; at which also they may with boldness demand, by -the faith of the Lord Jesus, their entrance, both for communion -with the God, grace, and privileges of this city, according to that -which is written, 'Open ye the gates, that the righteous nation -which keepeth the truth may enter in' (Isa 26:2). Thus much of the -number of the gates, and now to proceed to the order of them. - -[The order of the gates.] - -Ver. 13. 'On the east three gates, on the north three gates, on -the south three gates, and on the west three gates.' I shall not -speak anything to the manner of his repeating of the quarters -towards which the gates do look; why he should begin at the east, -then to the north, afterwards crossing to the south, and last to the -west; though I do verily think that the Holy Ghost hath something -to show us, wherefore he doth thus set them forth. And possibly he -may set them thus, and the west last, not only because the west -part of the world is that which always closeth the day, but to -signify that the west, when Jerusalem is rebuilded, will be the -last part of the world that will be converted, or the gate that -will be last, because longest, occupied with the travels of the -passengers and wayfaring men in their journey to this Jerusalem. -But I pass that. - -From the order of their standing, I shall inquire into two things. -First. Why the gates should look in this manner every way, both -east, west, north, and south? Second. Why there should be three, -just three, on every side of this city? 'On the east three, on -the north three, on the south three, and on the west three.' - -First. For the first, the gates by looking every way, into all -quarters, may signify to us thus much, that God hath a people in -every corner of the world. And also, that grace is to be carried -out of these gates by the angels in their ministry into every -place, to gather them home to him. As it is said of the living -creatures, 'Whither the head looked they followed it, they turned -not as they went' (Eze 10:11); so whithersoever the gates look, -thither the ministers go, and carry the Word, to gather together -the elect. He 'sent them two and two before his face, into every -city and place whither he himself would come' (Luke 10:1; Matt -28:19; John 11:52). - -Again, the gates, by their thus looking every way, do signify to -us, that from what quarter or part of the world soever men come -for life, for those men there are the gates of life, even right -before their doors. Come they from the east, why thither look the -gates; and so if they come from north, or west, or south. No man -needs at all to go about to come at life, and peace, and rest. Let -him come directly from sin to grace, from Satan to Jesus Christ, -and from this world to New Jerusalem. The twelve brazen oxen that -Solomon made to bear the molten sea (1 Kings 7:23-25), they stood -just as these gates stand, and signify, as I said before, that -the doctrine of the twelve apostles should be carried into all the -world, to convert-as in the primitive times, so now at the building -of New Jerusalem-and to bring in God's sheep to the fold of -his church. Now, I say, as the Word is carried every way, so the -gates, the open gates, look also into all corners after them, to -signify that loving reception that shall be given to every soul -that from any corner of the whole world shall unfeignedly close in -with grace, through the Lord Jesus Christ. Thus, therefore, men -'shall come from the east, and from the west, and from the north, -and from the south, and shall sit down in the kingdom of God' -(Luke 13:29; Psa 107:1-3). - -[Second.] 'On the east three gates, on the north three gates, on -the south three gates, and on the west three gates.' Having thus -showed you in a word, why they stand thus looking into every -corner or quarter of the world, I now come to show you why there -must be just three looking in this manner every way. - -1. Then, there may be three looking every way, to signify that it -is both by the consent of the three persons in the Trinity, that -the gospel should thus every way go forth to call men, and also -to show you that both the Father, Son, and Spirit, are willing -to receive and embrace the sinner, from whatsoever part or corner -of the earth he cometh hither for life and safety. Come they from -whence they will, the Father is willing to give them the Son, and -so is the Son to give them himself, and so is the Spirit to give -them its help against whatever may labour to hinder them while -they are here (John 3:16; Rev 21:6; 22:17). - -2. In that three of the gates look every way, it may be also to -show us that there is none can enter into this city, but by the -three offices of the Lord Jesus. Christ by his priestly office -must wash away their sins; and by his prophetical office he must -illuminate, teach, guide, and refresh them; and by his kingly -office, rule over them and govern them with his Word (Heb 7:5; John -13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3). - -3. Or, by three gates, may be signified the three states of the -saints in this life; an entrance into childhood, an entrance into -a manly state, and an entrance into the state of a father of the -church (1 John 2:12-14). Or, lastly, the three gates may signify -the three-fold state we pass through from nature to glory; the -state of grace in this life, the state of felicity in paradise, -and our state in glory after the resurrection: or thus, the state -of grace that possesseth body and soul in this life, the state of -glory that possesseth the soul at death, and the state of glory -that both body and soul shall be possessed with at the coming of -the Lord and Saviour. This was figured forth by the order of the -stairs in the temple at Jerusalem, which was first, second, and -third, by which men ascended from the lowest to the uppermost room -in the house of God; as he tells us, 'They went up with winding -stairs' from the first into the second story, and from thence -by them into the third (1 Kings 6:8). Thus much for the wall and -gates of New Jerusalem. - -[The foundations of the wall.] - -Ver. 14. 'And the wall of this city had twelve foundations, and -in them the names of the twelve apostles of the Lamb.' In these -words we have two things considerable:-First. That the city-wall -hath twelve foundations. Second. That in these twelve are the -names of the twelve apostles of the Lamb. - -First. It hath twelve foundations. This argueth invincible strength -and support. That wall that hath but one foundation, how strongly -doth it stand, if it be but safely laid upon a rock, even so strongly -that neither wind nor weather, in their greatest vehemency, are -able to shake or stir it to make it fall. But I say, how much more -when a city hath foundations, twelve foundations, and those also -laid by God himself; as it is said concerning the worthies of old, -they 'looked for a city which hath foundations, whose builder and -maker is God' (Heb 11:10). - -'And the wall of the city had twelve foundations, and in them the -names of the twelve apostles of the Lamb.' The wall, you know, I -told you, is the wall of salvation, or the safety of the church -by Jesus Christ, to which is adjoined, as the effect of that, the -special providence and protection of God. Now this wall, saith -the Holy Ghost, hath twelve foundations, to wit, to bear it up for -the continuation of the safety and security of those that are the -inhabitants of this city; a foundation is that which beareth up -all, and that upon which the stress of all must lie and abide. -Now, to speak properly, the foundation of our happiness is but -one, and that one none but the Lord Jesus; 'For other foundation -can no man lay, than that is laid, which is Jesus Christ' (1 Cor -3:11). So then, when he saith the wall of the city had twelve -foundations, and that in them also are written the names of the -twelve apostles of the Lamb, he doth not mean that this wall had -twelve Christs for its support, but that the doctrine of the twelve -apostles is that doctrine upon which both Christ, and grace, and -all happiness standeth firm and sure for ever. And to signify also, -that neither Christ nor any of his benefits can be profitable unto -thee, unless thou receive him alone upon the terms that they do -hold him forth and offer him to sinners in their word and doctrine. -If 'we, or an angel from heaven, preach any other gospel unto -you,' saith Paul, 'than that which we have preached unto you, let -him be accursed. As we said before, so say I now again, if any man -preach any other gospel unto you, than that ye have received, let -him be accursed' (Gal 1:8,9). - -[Second.] 'And in them the names of the twelve apostles of the -Lamb.' 'And in them their names.' This makes it manifest that by -the foundations of this wall, we are to understand the doctrine -of the twelve apostles of the Lord Christ, for their names are -to it, or found engraved in the foundations. Thus it was with the -doctrine which was the foundation of the Jewish church; the first -pattern being delivered by the man Moses, his name was always so -entailed to that doctrine, that at last it became common, and that -by Divine allowance, to call that doctrine by the name of Moses -himself. 'There is one that accuseth you,' saith Christ, 'even -Moses in whom ye trust' (John 5:45). And again, 'For Moses of old -hath in every city them that preach him' (Acts 15:21). The same -liberty of speech doth the Holy Ghost here use in speaking of the -foundations of this wall, which is the doctrine of the twelve. And -in that he calleth the doctrine by the name of foundations, and -leaveth it only with telling us the names of the twelve apostles -are engraven in it; he expects that men should be wise that read -him, and that they should be skillful in the word of righteousness, -if they come up clearly to the understanding of him. - -'And in them the names of the twelve apostles of the Lamb.' - -Thus you see that the twelve apostles, above all the servants of -Christ, are here owned to be the foundations of this wall; and -good reason, for they, above all other, are most clear and full -in the doctrine of grace, and all doctrines pertaining to life -and holiness. 'In other ages,' saith Paul, it 'was not made known -unto the sons of men, as it is now revealed to the holy apostles -and prophets by the Spirit' (Eph 3:5). Moses was not fit for this, -for his was a more dark and veiled administration; while Moses -is read, the veil is over the heart, said Paul (2 Cor 3:13-15). -Neither was any of the prophets fit for this, for they were all -inferior to Moses, and were, as it were, his scholars (Num 12:6,7). -Nay, John the Baptists is here shut out;-for the 'least in the -kingdom of heaven is greater than he' (Matt 11:11). - -The apostles, above all other, were the men that were with the Lord -Jesus all the time, from the baptism of John, even until the time -he was taken up into heaven; they saw him, heard him, and discoursed -with him, and were beholders of all the wondrous works that he -did; they did eat and drink with him after his passion, and saw, -after he was risen, the print of the nails, and the spear with -which he was pierced, when he died for our sins (Luke 24:39,40). -And because they had seen, felt, and at such a rate experienced all -things from the very first, both touching his doctrine, miracles, -and life, therefore he said unto them in chief, Ye shall be witnesses -unto me, both in Jerusalem and all Judea, and in Samaria, and unto -the utmost parts of the earth (Acts 1:8,21; 13:31; 10:39; 51:32; -1 John 1:1-3). - -Further, The apostles were in that marvellous manner endued with -the Holy Ghost, that they out-stript all the prophets that ever -went before them; neither can I believe that in the best of times -there should be any beyond them; yet if it should so fall out -that a dispensation should come in which they should have, as to -the pouring forth of the Spirit, their equals, yet it could not -follow, that therefore the gospel should be offered in other terms -than they at first have offered it, especially besides what hath -been said of them, if you consider to them it was said, 'Whatsoever -ye shall bind on earth, shall be bound in heaven; and whatsoever -ye shall loose on earth, shall be loosed in heaven' (Matt 18:18). -They, as to their doctrine, were infallible, it was impossible they -should err; he that despised their doctrine, despised God himself. -Besides, they have given in commandment that all should write -after their copy, and that we should judge both men and angels -that did, or would do otherwise (1 Thess 3:8; Gal 1:8). - -Timothy must have his rule from Paul, and so must holy Titus. All -which, if we consider it, the Holy Ghost speaks to the purpose, -in saying that in the twelve foundations are found the names of -the twelve apostles of the Lamb. They are called the chief, and -such as have laid the foundation, and others build thereon, and -that as no men have laid the foundation but they, so none can lay -even that foundation otherwise than they afore have laid it (1 Cor -12:28; Eph 4:11,12; 1 Cor 3:6-11; Heb 6:1-3).[7] - -[Consideration from these words.] 'And in them the names of the -twelve apostles of the Lamb.' These words, then, teach us two -things worthy of our Christian consideration. - -First. That God hath given to every man a certain and visible mark -to aim at for his salvation, or to build his soul upon, namely, -the doctrine of the twelve apostles of the Lamb. For in that he -saith their names are in the foundations, it is better for us, -all things considered, than if he had said in them was the name -of God himself; that is, it is more easy to see this way, through -the mist of our carnality, what the mystery of his will should -be, which is, that we receive Christ according to their doctrine, -words, writings, epistles, letters, &c., their names, I say, being -there, God counts it as the broad seal of heaven, which giveth -authority to all that doctrine whereunto by themselves they are -prefixed and subscribed; not where they are writ by others, but -by themselves. I say, as the token of every epistle, and of their -doctrine for truth, the which Paul insinuates, when he saith that -his hand is the token of every epistle (2 Thess 3:17; Gal 6:11). -As he saith again, Am I not an apostle? (1 Cor 9:1). And again, -Behold, I Paul, have written unto you; I Paul (Gal 5:2), I, an -apostle, I, a wise master-builder, I, who am in my doctrine one -of the foundations of the wall of salvation, I have written unto -you (1 Cor 11:5). And, as I said before, there is reason it should -be thus: for as he who was the foundation of the Jewish church, -even Moses, received the pattern of all his order from the mouth -of the angel in Mount Sinai, so the twelve received their doctrine -of faith and manners, the doctrine of the New Testament, from the -mouth of the Son of God himself, as from the mouth of the angel -of the everlasting covenant, on the mountain of Zion (Acts 7:38; -1:3; Matt 28:19). - -Second. In that he saith the names of the twelve are in the -foundations, this shows us the reason of the continual standing -of this Jerusalem; it is built upon the doctrine of the twelve -apostles of the Lamb, and standeth there. For, observe, so long as -he sees this holy city, he sees her standing upon these foundations; -but he saw the city till she was taken up, therefore she continued -as being settled for ever upon them. Indeed, the primitive city, or -first churches, was built upon these foundations, and had also, -so long as they there continued, sufficient supportation and -upholding by that means (Eph 2:20-22). But then, as I have showed -you, the wall of her salvation, and the wall of God's special -protection, stood at a distance each from other, and were not -so conjoined as now they will be. Wherefore they then, to answer -the type, did fall into the ditch that was between, and through -their foolishness provoked God to remove the wall of his outward -protection and safeguard from them, whereupon the wild beast, -Antichrist, got into his vineyard, making havoc of all their dainties. -But mark, this city is not so, the walls are now conjoined, and -for ever fastened upon the foundations,[8] therefore it abides for -ever, and ascends higher and higher; yet not from the foundations, -but by them into heaven: 'Behold,' saith God, 'I have graven thee -upon the palms of my hands, thy walls are continually before me' -(Isa 49:16). - -[How we are to understand the word TWELVE.] - -'And in them the names of the twelve apostles of the Lamb.' This -word twelve must be warily understood, or else the weak will be -ready to stumble and take offence; wherefore, to prevent this, -consider, - -First. The twelve must be them twelve that were with the Lord Jesus -from the baptism of John until the day in which our Lord was taken -up (Acts 1:22). - -Second. These twelve are not neither to be considered simply as twelve -Christians, or twelve disciples; but as their witness of the Lord -Jesus-they being with him from first to last-were a twelve-fold -witness of him in all his things; a twelve-fold seeing with their -eyes, a twelve-fold hearing with their ears, a twelve-fold handling -also with their hands, and feeling of the Son of God. As one of -them said, 'That which was from the beginning, which we have heard, -which we have seen with our eyes,--and our hands have handled of -the word of life:--that which we have seen and heard, declare we -unto you, that ye also may have fellowship with us,' &c. (1 John -1:1,3). Now this being thus, it followeth that the doctrine of the -other apostles, as of Paul and Barnabas, was still but the doctrine -of the twelve; their doctrine, I say, and no other. Wherefore, -as Ephraim and Manasseh were dissolved into the twelve tribes, so -these two, with all other the apostles of Christ, are dissolved -into the number of the twelve, because their doctrine is only the -doctrine of the twelve; for they centre in their doctrine; their -length, and breadth, and depth, and height being the doctrine of -the twelve. So, then, the names of the twelve being found in the -foundations of this wall, it argueth that that doctrine is only -true that is the doctrine of the twelve eye-witnesses of the -Lord Jesus. And again, that at the day of Antichrist's fall, this -doctrine shall be in its former purity, and bear the sway, and -for ever hold up the wall of safety for the inhabitants of New -Jerusalem. And indeed this doctrine, that the doctrine of the twelve -is that upon which eternal safety is built and stands, is so true, -that it must not be varied from upon pain of eternal damnation. -Here centered Luke the Evangelist, here centered Jude, here centered -the author to the Hebrews, yea, here centered Paul himself, with -all the Old and New Testament. The doctrine of the twelve must be -the opener, expounder, and limiter of all doctrines; there also -must all men centre, and ground, and stay. A man may talk of, yea, -enjoy much of the Spirit of God, but yet the twelve will have the -start of him; for they both had the Spirit as he, and more than -he. Besides, they together with this, did feel, see, handle, and -receive conviction, even by their very carnal senses, which others -did not; besides, their names also are found in the foundations -of this saving wall, as being there engraved by God himself; which -putteth all out of doubt, and giveth us infallible ground that -their doctrine is only true, and all men's false that do not keep -within the bounds and limits of that (Luke 1:2; Jude 3,17; Heb -2:3,4; 1 Cor 15:1-9; 9:1; Gal 1:1,2; Eph 3:5; 1 Cor 4:9). - -To conclude, here are yet two things worthy of noting- - -The first consideration is, that by the names of the twelve -apostles being in the foundations of this wall, and the names of -the twelve tribes being upon the gates of this city, it giveth -us to consider, that at the time of the building of this city the -Jews and Gentiles shall be united together, and become one body; -which very consideration must needs be to the Jews a great encouragement -to have in mind at their conversion (Rom 11: 1 Peter 1:1). For it -plainly signifieth that our New Testament preachers shall carry -in their mouths salvation to the Jews, by which means they shall -be again reconciled and made one with the Lord Jesus (James 1:1; -Acts 13:16,26; Rom 1:16; 2:10). - -The second consideration is, that at the day of New Jerusalem, -there shall be no doctrine accepted, nor no preachers regarded, -but the doctrine, and the preaching of the doctrine of the twelve; -for in that he saith that in them are found the names of the twelve -apostles of the Lamb, he doth implicitly exclude all other, of -whatever tribe they pretend themselves. It shall not be then as -now, a Popish doctrine, a Quaker's doctrine, a prelatical doctrine, -and the Presbyter, Independent, and Anabaptist,[9] thus distinguished, -and thus confounding and destroying. But the doctrine shall be one, -and that one the doctrine where you find the names of the twelve -apostles of the Lamb. 'If any man teach otherwise, and consent -not to wholesome words, even the words of our Lord Jesus Christ, -and the doctrine that is according to godliness, he is proud, -knowing nothing' (1 Tim 6:3,4). - -Thus you see the doctrine of the twelve is that which letteth souls -into this city; and that the same doctrine is the doctrine that -keepeth up the wall of their salvation about them, when they are -entered in within the gates. - -[The measuring line, or golden reed: what it is.] - -Ver. 15. 'And he that talked with me had a golden reed to measure -the city, and the gates thereof, and the wall thereof.' - -Now, having passed the relation of the wall, gates, and foundations, -he comes to the measuring line, to see how all things lie and -agree with that. Under the law, I find that all things pertaining -to the worship of God were to be by number, rule, and measure, -even to the very tacks and loops of the curtains of the tabernacle. -Now the rule or lien by which all things were then squared, it -was the laws, statutes, and ordinances which were given to Moses -by the Lord in the Mount Sinai, for thither he went to receive -his orders; and according to the pattern there showed him, so he -committed all things by writing to them that were to be employed -in the workmanship of the holy things pertaining to the rise and -completing of the tabernacle, and all its instruments (Exo 20:21; -24:1; 25:40; Deu 30:10; 31:20-26). - -Now, when this rule was thus received, then whosoever observed not -to do it, he was to fall under the penalty that by the same law -also was prescribed against the offenders and transgressors (Num -15:30,31). I find also, that when the temple was built in the days -of Solomon, all things were then done according to the writing -that David made, when the hand of God was upon him, when he made -him understand all the work of this pattern (2 Chron 3; 4; 1 Chron -29:3-7; 28:19). - -Thus again, when Josiah went about to bring to pass the reformation -of the church of the Jews, and their instruments of worship, -after their revolting, he goeth to the law of God, and by that -understanding what was out of order, and how to put all things -into order, he so did reduce them to their former manner. The same -way also went Ezra and Nehemiah at the rebuilding of the temple -and city after the captivity (2 Kings 22:8-13; Ezra 7:14; 8:34). -From all which I conclude, that the reed, the golden reed, that -here you read of, it is nothing else but the pure and unspotted -Word of God; by which both the city, gates, and wall of this -Jerusalem are regulated. Which word, by the holy prophet, is also -compared to gold, and is said to be above 'much fine gold' (Psa -12:6; 19:10). - -I find in the vision of the prophet Ezekiel, that the angel -that there is said to measure the city, which was a type of our -Jerusalem, he appeared with a line of flax in his hand, to measure -the pattern withal (Eze 40:3); which very phrase doth show us -that this was but the type, and an Old Testament business; but John -hath his in a New Testament style, and that in the most excellent -manner of language, to signify that his city, or the city that -he hath the vision of, is to be the end of all types and shadows, -and the very perfection of them all. Wherefore he tells us also, -that the line or reed by which this city is builded and squared, -it is not now a line of flax, but a reed of gold, a golden reed; -to signify not a word of the law and letter that had to do with -shadows, but the New Testament, and ministration of the Spirit, -which hath to do with substance, and the heavenly things themselves -(Heb 9:23). - -[The city measured.] - -'A golden reed to measure the city,' &c. I told you at the first -that this city was the church of God that should be in the latter -days; but yet not the church disorderly and confusedly scattered -here and there, without all visible order and discipline, but the -church brought into exact form and order, lying every way level -and square with the rule and golden reed of the New Testament of -Christ; wherefore he calleth it a city, a city under rule. Thus -it was in the type; for when Solomon's temple was to be builded, -and the city in after times, it was not enough that they had stones -and timber, but every one of them must be such stones, and such -timber, and must also come under the rule and square of the workman; -and so being fitted by hewers, saws, axes, and squares, they were -fitly put into the building (1 Kings 5:17,18; 7:9-12; 1 Chron -22:2). By this, then, we may see with what a holy, exact line, -rule, and order, this church and city, at this day, will be compact -and built; the members must be all such as shall be made fit for -the city of God by the hewing words of the prophets (Hosea 6:5). -They must join in Christian communion also according to the golden -reed of the New Testament, and ministration of the Spirit. Indeed, -all the time of the reign of Antichrist, the church, as she was -a holy temple in the Lord, so she was measured with reference to -the truth of her grace, and invisible condition (Rev 11:1,2); but -as she is to be a city, so she then is to be trodden down, and to -lie without all form and order; but when Antichrist is dead, she -shall again come into mind, be considered, reared, built by measure, -and inhabited. And observe it, as the rule of the carpenter is -of use in building, from the first appearance of the laying of a -stone in order, even till it be in every point and part complete, -so the golden reed with which the angel is here said to measure -the city, &c., is to be of use from the first foundation even to -the laying of the last stone thereof; as was also fore-showed by -the man that is said to measure the pattern of this, in Ezekiel -(Eze 30-48). - -'And he measured the city.' That is, he measured the church in her -constitution and fellowship. Now when God is said to measure, he -is said to measure sometimes in judgment, and sometimes in mercy; -sometimes to throw down, and sometimes to build up and establish. -Sometimes, I say, he is said to measure in judgment, with intention -to throw down and destroy. Thus he measured the city before she -went into captivity, and the ten tribes before they were carried -away beyond Babylon, because they lay cross to his word, and had -perverted that which was right, &c. (Isa 28:17,18; Amos 7:7-9). -But when he is said to measure the city in this place, it is that -she might be built and set up. Wherefore, as I said, the line or -golden reed that is now stretched forth to measure this city, it is -to the end that all things may be in right form and order, 'fitly -joined' and knit 'together,--by that which every joint supplieth, -according to the effectual working in the measure of every part, -making increase of the body, unto the edifying of itself in love' -(Eph 4:16; Col 2:19). - -Again, By measuring the city, he would have us to understand that -all her limits and bounds were now apparent, that all things, even -the church and all the world, were made to see their own compass. -For as God in the days when temple worship only was on foot, would -not lose a form or ordinance of all the forms and ordinances of -his temple; so when city-work comes up, he will not lose an inch -of the limits, and bounds, and compass of his city, she shall be -full as large, and of as great a compass every way, as is determined -of her; as he saith by the prophet, 'All the land, saith he, shall -be turned as a plain (this is that which a little before is called -the new heaven and a new earth); that is, there shall be a smooth -face upon the whole earth, all snugs, and hubs,[10] and hills, and -holes, shall now be taken away, even 'from Geba to Rimmon, south -of Jerusalem: and it [the city] shall be lifted up and inhabited -in her place, from Benjamin's gate unto the place of the first gate, -unto the corner gate, and from the tower of Hananiel, unto the -king's wine presses' (Zech 14:10). The four places here mentioned -in this verse, they do seem to be the four corners of the city of -old; at which places the city bounds were set; and in which very -circle the prophet tells us, but with gospel language, she shall -be settled again. - -[The gates measured.] - -'And he measured the city,' and the gates thereof. This was figured -forth by the vision in Ezekiel, for in it he saw the angel go from -gate to gate, and saw him take the exact and distinct measure of -every one thereof; nay, not only of them in a general way, but -of the thresholds, the porch, the posts, and the faces of their -entrances; he measured also every little chamber that was above -upon the gates, with all the spaces that were between (Eze 40). - -Now by gates, I told you, we are to understand the Son of God, as -he is the way to the Father, and to the privileges of this city. -Wherefore when he saith he measured the gates, it is as if he had -said, he measured the entrance, strength, and goodly countenance -of him, with the mansions of glory that are to be enjoyed by every -one that entereth in hereby; for the porch, posts, face, entrance, -and chambers of the gate in Ezekiel, they signify the entrance, -strength, shining countenance, and resting places that every one -shall find in the Lord Jesus that entereth in by him; and to measure -all these, it is in substance but this, to set them forth, and out, -in their full force, glory, largeness, beauty, and profitableness, -in the view of all; for I told you at the first, the golden reed -is the Word of God. Now the city and the gates thereof, are said -to be measured by this golden reed: which, I say, can be nothing -else but an opening of all the excellencies of Christ, as he is -the gate of the sheep, even by the full sway, power, majesty, and -clearness of the Word. The Lord help us! Christ, as he is the door -to God, and to all gospel-privileges, is now strangely handled, and -so hath been of a long time among the sons of men; some of them -making him the very in-let to all the vile and abominable crew in -the world, counting all that are pliant to their ungodly humours, -the saints of the Most High, and Christ the door and gate through -whom they have right to enter; and to whom belong the delicates of -the precious things of God, even those which he hath most choicely -laid up and reserveth for none but those that unfeignedly turn from -iniquity, and walk with him in the newness of the Spirit. Others -again do shut up the gates against the godly, labouring with might -and main to hinder those that labour to enter, that fain would do -it unfeignedly (Matt 23:14; 2 Chron 29:7).[11] Others again do -labour all that in them lies to deface the gates, to take away -their beauty: like him that took the gold from off the doors and -gates of the temple (2 Kings 18:16). Rendering Christ a low and -carnal business, &c. But at the measuring-day, at the day when -the golden reed shall be the alone rule: then you shall see this -city, and her gates discovered in their own glory, holiness, and -beauty. For though in our affliction under antichrist, our temple -and instruments of worship, with the city, wall, gates, and the like, -have been much defaced, even our doctrine of faith and worship, -and have been much trod and trampled under the foot of the -uncircumcised, yet all shall be recovered and brought into order -again by the golden reed of the word of God. Which thing was figured -forth to us by the good man Ezra the scribe, who at the restoring -of Jerusalem took review of all the things pertaining to the -city, both touching its branches and deformity, and also how to -set all things in order, and that by the law of God which was in -his hand, even according to the writing thereof (Ezra 7:14; 8:34; -Neh 8:9). And whosoever doth but read the history of Ezra and -Nehemiah throughout, they shall find that by the Word of God they -brought all things to pass; all the ordinances of the house and city -of God into their right and holy order. And indeed the measuring -of the city and of the gates thereof, which is Christ the way, it -can be nothing else but a bringing of them by the right understanding -and opening of the Word into their proper places and excellencies, -both for comers in, and goers out, according to the commandment -(Eze 40:4; 43:7-12). For, to speak properly, Christ in his love, -grace, merits, and largeness of heart, to let souls into communion -with God and all happiness, is in all these things unsearchable, -and passing knowledge, being filled with these things beyond -thought, and without measure (Eph 3:8,18,19; Col 1:9; John 3:34). - -[The wall measured.] - -And he measured the city, the gates thereof, and the wall thereof. -In that he saith, he measured the wall also, it is to show us -that all things now are according to the rule of the Word: the -inhabitants are according to the Word, the entrance is according -to the Word, yea, and so is the safety of it also, even a fence -to fence them from their enemies; even a fence on every side, that -they may be at ease and rest, and be no more a tossing to and -fro. 'O thou afflicted, tossed with tempest,' saith he, 'and not -comforted, [I will do many good things for thee]--In righteousness -shalt thou be established: thou shalt be far from oppression; for -thou shalt not fear; and from terror, for it shall not come near -thee' (Isa 44:11-14). - -Touching the wall, what it is, I have spoken already; therefore -here I speak only to the measure of it, which measure is only the -fulfilling all those promises and engagements of God that are made -to New Jerusalem, for her safety and continual defence; and that -not only in her own eyes, but in the eyes of all her beholders. -Then shall that saying be with gladness in the mouths of all the -inhabitants of this Jerusalem, 'We were bondmen, yet our God hath -not forsaken us in our bondage, but hath extended mercy unto us -in the sight of the kings of Persia, to give us a reviving to set -up the house of our God, and to repair the desolations thereof, -and to give us a wall in Judah and in Jerusalem' (Ezra 9:9). -Which wall, I say, shall be so conspicuous to all the adversaries -of this holy and beloved city, that the greatest of them shall -not once dare to peep or mutter[12] against her any more. 'God is -known in her palaces for a refuge. For, lo, the kings were assembled, -they passed by together, they saw it, and so they marvelled; they -were troubled, and hasted away. Fear took hold upon them there, -and pain, as of a woman in travail' (Psa 48:1-6). As it is said -of the building of the wall after the captivity: when the enemies -and all the heathen saw it was finished, 'they were much cast down -in their own eyes' (Neh 6:15,16). - -The regulating of this city by this golden reed, and the measuring -the gates and wall by this word, when finished, will then cause -all that have skill in singing the Lord's songs, and of lifting -up the praises of God in this city, to gather themselves together -to sing, and to praise, and to say, Bless ye the name of the Lord, -for his mercies endure for ever: for then will they purify the -people, this city, with the gates and wall thereof (Neh 12:27-47). - -Wherefore in the mean time, between this and the building of this -city, let Jerusalem come into your mind, and walk about her, 'go -round about her,' inquire by the Word what God hath said of her -state, strength, safety, ease, peace, and blessed tranquillity -in the latter days, 'tell the towers thereof. Mark ye well her -bulwarks, consider her palaces, that ye may tell it to the generations -following' (Psa 48:12,13). - -[The form and measure of the city.] - -Ver. 16. 'And the city lieth four square, and the length is as large -as the breadth: and he measured the city with the reed, twelve -thousand furlongs, the length, and the breadth, and height of it -are equal.' - -'And the city lieth four square.' These words do open unto you the -matter yet more, to wit, that now both the city, gates, and wall -were exactly in their visibility according to the Word, lying -even every way with that golden reed: for by four square you are -to understand perfection, or an answering the figures that of -old did figure to us the completeness and perfection of the New -Testament order. - -For if you search the Scriptures, you will find that especially the -great and principal instruments of God's worship in and under the -law, their perfection was what here you read to be the perfection -of this city, even a four square. As for instance, The breastplate -of judgment, on which were engraved the names of the children of -Israel, its exact point of perfection was to be a right four square. -The ten bases also, that were to be for bearers to the lavers in the -temple, they were to be four square: the altar of burnt-offerings -likewise, with the altar of incense, their perfect pattern was that -they should be four square. The inward court, and outward court, -with the posts of the temple, and tables on which they were to -slay the sacrifices, they were all four square. Yea, the city in -the type, in the vision of Ezekiel, was seen to be of the same -frame and fashion every way, having just twelve gates, and on each -of the four sides three gates. Wherefore, when he saith the city -lieth four square, it is as if he had said she lieth even with -the pattern or golden reed of the Word; even, I say, both in her -members, doctrine, worship, and manners: for the things afore hinted -unto you do hold forth all these particulars (Exo 28:15,16; 39:8,9; -27:1; 38:1; 37:1; 1 Kings 7:27,28; Eze 43:1318; 40; 41:21; 48:30-34). - -'And the length is as large as the breadth.' This explaineth the -matter yet more fully and distinctly; for as to the things that I -made mention of before, though they were to be made four square, -and that their perfection lay exactly in that form, yet these -squares did not lie in their height and depth, but in their length -and breadth, just as you read here of the square of this city. As -to instance: The altars, though they were five cubits long, and -five cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings -7). So the bases, they were a cubit and an half broad, and a cubit -and an half long, yet but half a cubit high; the tables also on -which they slew the sacrifices, they were a cubit and a half long, -and a cubit and a half broad, yet but one cubit high (Eze 40:42). -Which things being thus, you see the reason of his saying 'the -length is as large as the breadth.' - -Now by length and breadth here, we may yet observe another mystery -held forth unto us; for by the breadth is held forth the perfection -of the rule, or law to which all Christians ought to yield their -hearty obedience: his commandment is exceeding broad (Psa 119:96). -The breadth of which is signified, I say, by the breadth of those -things that before you see to be the instruments of the worship of -God. Now, as by breadth we are to understand the perfect latitude -and compass of the commandment; so by length we are to understand -the answerableness of the obedience of the inhabitants of this -city; for indeed the perfection of Christian obedience lieth in -an answerableness to the will of God; as it is said of the father -and mother of John the Baptist, they walked in all the commandments -of the Lord blameless (Luke 1:6). And of Anna, that she continued -without ceasing in the service of God in the temple day and night -(Luke 2:37). This is to be as long in our obedience, as the law -is broad in commanding. The law commands right obedience, and the -Christian giveth it; the law commands continual obedience, and -the Christian giveth it; the law commands universal obedience, and -the Christian giveth it. He giveth it all these sorts of obedience, -1. By the person of Christ, for he is his righteousness (1 Cor -1:30). He giveth it all these, 2. With the consent of the mind -(Rom 7:16). And 3. He giveth it all these obediences in the love -of the Spirit, which the apostle calleth the fulfilling of the law, -that is, an answering the breadth of its command by the length of -obedience (Rom 13:10). Wherefore when he saith the length is as -large as the breadth, he would have us understand how perfect in -holiness these blessed souls will be at this day; and indeed, this -is it that is by God expected to be in this city at this day. As -the angel with his measuring-line said to Zechariah, I am going 'to -measure Jerusalem, to see what is the breadth thereof, and what -is the length thereof' (Zech 2:2). To see whether their doctrine -be pure, and whether their obedience be answerable. - -'And he measured the city with the reed, twelve thousand furlongs.' -These latter words do refer us to a distinct measure from that -which went before; the former measure pointing at the breadth of -her commandment and the length of her obedience, but this at the -glory and fulness of her mansions and portions; for after he had -said the city lieth four square, and that the length is as large as -the breadth, which is the full and complete effect of that first -measure, he comes over again with another measuring, saying, 'And -he measured the city,--twelve thousand furlongs'; as who should -say, he measured the city, gates and wall first, and found them -all exact, and according to the golden reed; and after he had so -done, he measured the city with the reed twelve thousand furlongs. - -'He measured the city with the reed'; that is, he measured out to -the city, he measured for the city, for its lot and portion, twelve -thousand furlongs. Which very thing you find in the vision of the -prophet Ezekiel; for after ha had measured the city, the vessels, -with the instruments of worship, I say, when he had done this, he -comes again with an afterwards, to measure the city, her portions -and mansions (Eze 47:1, &c.). Wherefore I say, these words do refer -to her portion that she is to enjoy of her God, as the former -referreth to her duty and obedience. - -Now that which maketh me conclude that this latter measure is -a measure distinct from the former, and that it relateth neither -to the exactness of rule, nor the completeness of obedience, but -only to the largeness of the portions that God will allot for thy -sons and daughters, thou city of God; it is, - -First, Because this is the biggest measure. For I find, by considering -the Scripture, that as the persons and things pertaining to the -worship of God were to go according to the rule of this golden -reed, so also the portions that pertained to the persons worshipping -were to go by rule and measure also, as here he saith he measured -also the city, or to it, with the reed, twelve thousand furlongs. -And hence it is that our grace is called the measure of grace, -and that our glory is called a weight of glory (Rom 12:3; Eph 4:7; -2 Cor 4:17). - -Now I say, I find that our portions do go always under the biggest -measure; the spoons, cups, flagons, snuffers, basons, candlesticks, -and pans, which were the instruments of worship, were not so large -as the chambers in the temple, and the compass of the holy land, -which were the mansions and [the] portions of the church. See -Joshua 15-16; John 14:1-3. - -Secondly, I take the twelve thousand furlongs to signify portions, -rather than worship or worshippers; because, as to the nature of -it, it most exactly agrees with the portions that are measured -out to this city by the angel before Ezekiel, which is a measuring -forth so much land for the portion of the prince, so much for the -portion of the priest, and so much for the portion of the twelve -tribes. Yea, the very phrase, twelve thousand furlongs, also -implieth such a compass of ground, by which we find the holy land -hath been measured (Eze 45-47; Luke 24:13; John 6:18). - -Lastly, I take it to be this also; because I find not in all this -description of this holy city that any place doth give us that -ground to speak to her measure of portion as this; and it would seem -strange to me that the description of this city given by Ezekiel -should be more complete than this that is given by our prophet -John; for Ezekiel doth most amply set forth her portions, even -distinctly, for prince, priest, and the tribes in particular. This -therefore is to be understood of the portions of the city which -John did see were measured out unto her immediately after he saw -the breadth of her rule and the length of her obedience. Only -consider that Ezekiel measureth by reeds, not counting by furlongs; -but John, though he measureth by reeds, yet counteth by furlongs. - -But now, though the Holy Ghost is thus pleased to speak of the -portions of the saints in the New Jerusalem, as if he intended -chiefly that their portion should consist in outward happiness, -and in the enjoyment of such and such a portion or compass of -ground: yet consider that these are but metaphorical and borrowed -expressions, spoken to our capacities, under which is indeed included -the nature of our blessed and spiritual food and nourishment. -You know it is usual for the Holy Ghost in Scripture to call the -saints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans, -and the like; and also to call their food, their spiritual and -heavenly food, grass, provender, wheat, wine, oil, grapes, apples, -figs, nuts, and the like also; all which are but shadowish and -figurative expressions, even as this of the measure of the twelve -thousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5; -Eze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that -which John saith here is twelve thousand furlongs, Ezekiel tells -us it lieth on this side and on that side of the bank of the river -of the water of life (Eze 47:8,9). Now I think there is none so much -void of understanding as to think this water of life is anything -else but the precious grace of God, in and through the Lord Jesus. -Wherefore the ground or measure for portions, it is nothing else -but our spiritual and heavenly food, even spiritual grace, and -gifts, and comforts, that the holy ones of this city shall most -plentifully partake of and enjoy. And so indeed the prophet also -saith, speaking of the portions of the holy land for this city. -'The increase thereof,' saith he, 'shall be for food unto them -that serve the city, and they that serve the city shall serve it -out of all the twelve tribes of Israel' (Eze 48:18,19). Out of -the twelve tribes, that is, out of the twelve thousand furlongs, -which is the portion of the tribes. This is according to the -saying of the prophet David, 'He maketh me to lie down in green -pastures, he leadeth me beside the still waters' (Psa 23:2). And -again, 'For the Lamb which is in the midst of the throne shall feed -them, and shall lead them unto living fountains of waters' (Rev -7:17). 'For your shame, ye shall have double; and for confusion, -they shall rejoice in their portion: therefore in their land they -shall possess the double; everlasting joy shall be unto them' (Isa -61:7). - -Thus you see the measure of the city, gates, and wall, and the -effect of that; and thus you see also the measure of the portion -for the city, with what it is: wherefore it remaineth that we see -what is to be the effect of that also. - -'And he measured the city with a reed, twelve thousand furlongs, -the length and the breadth and the height of it are equal.' Before -he told us that the length was as large as the breadth, which I -then told you did signify the nature of her rule and the measure -of her obedience. But now he adds and saith, that both in length -and breadth and in height she is equal. Wherefore in that he adds -at last a squareness of height to her squareness of length and -breadth; and also in that he adds it not before he had told us of -the measure of her portions, he would have us to understand that -as the rule in which this city shall walk shall be complete, and -as her obedience to that rule shall be complete, so her enjoyment -of God and his grace at that day shall be proportionable also. She -is square in her rule, square in her obedience, and square in her -enjoyment of God and his goodness: the length and the breadth and -the height of it are equal. Indeed the Scripture saith, that in -keeping his commandments there is great reward (Psa 19:11). And -again, 'This man shall be blessed in his deed' (James 1:25). This -showeth unto us then what glorious days these will be to the house -and city of God, even days in which saints shall see the mind of -God clearly, have hearts to do it completely, and have continually -the answerable enjoyment of God and spiritual happiness. Now will -his paths drop fatness with a witness! (Psa 65:11). And now will -he meet 'him that rejoiceth and worketh righteousness, those that -remember thee in thy ways' (Isa 64:5). And the length and the breadth -and the height of it are equal. Wherefore the prophet in the vision -of the measures of the portions doth observe that there was a -squareness in them, as well as in their ordinances and obedience: -and hence it is that he tells us that every little chamber was one -reed broad and one reed long (Eze 40:7). And again, the oblation, -that is, the portion for the tribes, shall be five and twenty -thousand (Eze 48:20). By five and twenty thousand ye shall offer -the holy oblation FOUR SQUARE, with the portion of the city. - -Again, In that he saith the length and the breadth, and the height -of it are equal, he showeth us how fit this city at this day will -be even for the kingdom of heaven and glory. For observe, that -as the rule, obedience, and comforts of God, do make this city -a square city, both in height, and length, and breadth; so the -holiest of all, which was a type of heaven (Heb 9:24), was of the -same fashion also. It was twenty cubits high, and twenty cubits -long, and twenty cubits broad: the length, and the breadth, and -the height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4). - -Wherefore, as now the will of God will be done, according to the -petition, 'on earth as it is in heaven' (Matt 6:10); so will this -city be at this day fit to enter into the holiest place; even as -fit as one four square is to shut into another. Here is a four square -city for a four square heaven; and the length and the breadth of -it are equal. Wherefore it is upon this account that this city, -at her appearing, is said to be adorned and prepared as a bride -is for her husband, which we all know is the most perfect and -completest attire that is possible to be got. And therefore it -is, again, that at the coming of the Lord those that go in with -him to the marriage are said to be ready beforehand (Rev 21:2; -Matt 25:10). - -Ver. 17. 'And he measured the wall thereof, an hundred and forty -and four cubits.' This measure of the wall that here he maketh -mention of is also distinct from the former measure, where he is -said to measure the city, gates, and wall; and it refers to such -a wall, or to such a part of the wall in such a place. For I find -that though the wall of this city in general is that which shall -encompass the New Jerusalem round, yet this wall is in some place, -and for some reason, of another manner and measure than the wall -is in general, as it compasseth round the city, which part of the -wall is called the broad wall, the wall upon which even half of -the people might walk complete at once (Neh 3:8; 12:38). - -But to trace out the business in the type, and so to come to its -answer in the antitype; I find that a little distance from Jerusalem -there was a place called Tophet, which place was counted profane, -unholy, or defiled (2 Kings 23:10). I find also that this unclean, -unholy place, was a figure of hell itself (Isa 30:33). Now mark, I -find by the Scripture that against this Tophet, this unholy and -profane place, was the broad wall of the city for the defence of the -sanctuary erected, and reared up. He measured, saith the prophet, -by the four sides, and it had a wall round about, five hundred -reeds long, and five hundred reeds broad, 'TO MAKE A SEPARATION -BETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Which -wall could not be that wall which compasseth the city, because it -was but five hundred reeds long: for take the measure of this wall -in its largest measure, and it is, if you count a reed for that -which we count a pole, but twelve furlongs, which compass will -scarce go round many market towns; especially if, together with -this, you consider the breadth of the wall, whose breadth is as -large as its length; wherefore now there is not room enough for a -city so big as a cottage to stand in the midst thereof. I speak -this, to show you that the wall in this place is not the wall that -goeth round about the city, but the wall that is placed just between -the sanctuary and Tophet, or hell itself. Now though Ezekiel and -John do differ touching their count about the thickness of this -wall, it is not so much to signify the walls are not one and the -same, as to show us that the one, to wit, Ezekiel's wall, was to -encompass a worldly sanctuary, but John's to encompass a spiritual -and heavenly; wherefore Ezekiel's must be of so many reeds long -to go round about the material sanctuary, as a type; but John -comes more to the spirit of the matter, and showeth us what the -sanctuary, wall, and the like should mean; for by sanctuary we -are to understand, even in the Old Testament, a place of safety -and security, which was a type of Christ (Eze 11:16; Heb 6:18). -Now in that Tophet did stand against the sanctuary in the letter, -it signifies that hell itself is bent against all those that take -shelter in Christ; but to no purpose, for in the very face of -Tophet, even between it and our place of sanctuary, is fixed an -invincible and impregnable mighty wall, to keep in safety those -that have fled to Christ for shelter. Now I say, in that John tells -us this wall is an hundred and forty-four cubits, and waives the -manner of the measure of Ezekiel, it is to show us that this wall -is for the safety of the hundred and forty-four thousand that have -taken sanctuary in Christ, that is, all the holy and truly gracious -souls that are with him on the Mount Zion, having his Father's name -written in their foreheads (Rev 7; 14:1-3). Both numbers, I say, -being twelve times twelve, implying a sufficient safety for all -that are sincerely and truly gracious. - -And now to bring down the matter to our New Jerusalem state: for -though it be true in all ages, that there is between those that have -taken sanctuary in Christ, and the bottomless pit, an invincible -and mighty wall of grace and heavenly power, and of the merits of -Christ, to save to the uttermost all and every one that are thus -fled to him for safety (Heb 7:25,26), yet there is something in -it more than this, for those that come into the days and state of -the New Jerusalem. For, I say, this wall being it that makes a -separation between the sanctuary and the profane place in general, -and yet being spoken of as a thing extraordinary, and accompanying -the state of this new city only, it implieth that at this day the -saints shall have that shelter by this wall from all the force -of hell, and the damned spirits that now from Tophet afflict them, -that they never had before. And therefore you find at the beginning -of the thousand years, which, as I conceive, is the time of the -building of this city, a mighty angel is said to come down from -heaven to lay hold of the dragon, that old serpent, called the -devil and Satan, and to bind him a thousand years; which done, he -casts him into the bottomless pit, and there shuts him up, to the -end he should deceive the nations no more (Rev 20:1-3). The effect -of which will be not only a delivering of the saints from outward -persecution, but also from being any more assailed with either -wicked and erroneous doctrine, or fierce and fiery darts from the -prince of darkness, which now many of them are so much annoyed -and afflicted with; now the church will be free from those hellish -suggestions to blaspheme, to despair, and the like, that her members -do yet most dreadfully and sadly meet with. For observe, this old -tempter is said to be tied up, or to be cast into the bottomless -pit, first as he is a dragon, under which name he goeth in this -book, in his persecuting the church (Rev 12). Secondly, he is -said to be shut up, as he goeth under the name of a serpent, under -which name he went when he fomented his devilish and damning seducing -doctrine to our first parents; the which the Spirit expressly -seems to relate unto, and therefore calls him that old serpent; -that old serpent that deceived us at the first (Gen 3:1-5). Thirdly, -he is said to be shut up also, as he goeth under the name of the -devil, and Satan, under which name he goeth commonly in the New -Testament, when he provoketh and stirreth up our lusts, and when -he labours to drive us into all manner of unbelief, distrust, -despair, and so consequently into murmurings and blasphemy against -God (Matt 4:1,5,8; Luke 4:2-6; Acts 5:1-3; Eph 6:11; 2 Cor 2:7,11). -Wherefore, I say, that at the day that this wall is set up in all -its glory, and when it performs every part and piece of its office -to the full, then shall Satan be bruised under our feet indeed, -and then shall Jerusalem be called the joyous city, and her people -a joy; for her former sorrows shall be past and forgot (Rom 16:20: -Rev 21:4). - -If thou still objectest: But I have yet an evil heart, and therefore -if I be not rid of that at that day, should I live till then, why -though there should be no devil to afflict me, I shall feel and -meet with sorrow and trouble enough. I answer thee: First, I dare -not say that at this day thou shalt be in every sense without thy -evil heart in the midst of all this glory, tempted soul. Yet I say -thus much to thee- - -First. Where there is no devil to tempt, though the saints will -yet be imperfect, and come short of a glorified state, yet they, -by his absence, will be delivered from many dreadful, vexing, -and burning, and hellish darts, that will otherwise confound and -afflict the soul like arrows whose heads are poisoned. Christians -have a great deal of ease, when God doth, even at this day, withhold -the devil for a season, though yet they have their own lusts, over -they have when the devil and their own lusts are suffered to meet -and work together. Yea, the Lord Jesus himself, who had no sin, -yet in the temptation was fearfully handled and afflicted with -the devil, though all the while, I say, he kept him at staves -end,[13] and did not suffer him in the least to annoy his person; -and therefore it is said that when he was in the wilderness, in -the conflict, the angels came to minister to him (Mark 1:12,13; Col -2:14,15). At the time of his agony also-in which agony, doubtless, -Satan had a great hand to afflict him-you see his complaint, how -that he was sore amazed, and exceeding sorrowful, even unto death, -being so laden with heaviness and sorrow that he was scarce able to -stand or wag under the burden of it (Luke 23:44; Mark 14:33,34). -Satan, even from himself, besides the workings of our own lust, -doth do us wonderful injury, and hits our souls with many a fiery -dart that we think comes either from ourselves, or from heaven, -and God himself; but not by this wall, this broad wall, this sorrow -will be cut off. - -Secondly. Again, when Satan is thus tied up, we shall, together -with this mercy, receive such a plentiful pouring forth of the -Holy Ghost, that though there will remain in us still remainders -of our corruptions, yet, by the plentiful indwelling of the Holy -Ghost, and the joy and peace and heavenly sweetness thereof, these -things shall lie like lean, withered, blasted things. The reason -of that power and that strength, that our lusts have to this day -in our hearts, it is because they are so lean, and thin, and weak -in the things of God. Strong grace makes corruptions weak, and -strikes them thorough, laying them at the point of death, always -gasping for life. Thus it was with Moses, he had such grace in his -soul, and such communion with God, that though he had yet a body of -sin within him, it was a rare thing for him to see his wretchedness -(Num 11:14,15); that is, to see it pert, lively, and powerful -in him. Indeed God saith, that upon the land of his people shall -come up briars and thorns; 'yea, upon all the houses of joy in the -joyous city; because the palaces shall be forsaken, the multitude -of the city shall be left, the forts and towers shall be for dens -for ever, a joy of wild asses, a pasture of flocks; until the Spirit -be poured upon us from on high, and the wilderness be a fruitful -field,' &c. (Isa 32:13-15). And then 'the Lord shall defend the -inhabitants of Jerusalem, and he that is feeble among them at that -day shall be as David, and the house of David shall be as God, as -the angel of the Lord before them' (Zech 12:8). 'The inhabitant -shall not say, I am sick; the people that dwell therein shall be -forgiven their iniquity' (Isa 33:24). - -'And he measured the wall thereof, an hundred and forty and four -cubits, according to the measure of a man, that is, of the angel.' -'According to the measure of a man.' The man Christ Jesus. For the -measure of this city, or the golden reed with which this city is -thus measured, it is his, his word and law of the New Testament. -All judgment is committed into the hand of the Son; and God 'hath -given him authority to execute judgment also, because he is the -Son of man' (John 5:27; 12:48). - -'According to the measure of a man, that is, of the angel.' This -angel is one of the seven that had the seven last plagues to execute -upon the man of sin (Rev 21:9), and yet he saith the measure is -according to the measure of a man; the meaning is that the city, -the New Jerusalem, is to be built according to the word of Christ; -but yet by his word as it is in the hand of his angels, that is, -his messengers and servants; of which servants, the chief will be -those that are his instruments to pour forth the seven vials full -of the seven last plagues upon the Antichristian harlot. For they, -with their plagues, will both destroy what standeth in implacable -opposition, and will subject the rest, and bring them into -a correspondency with the word and will of God, as I have showed. -Whence note, that they of his servants that God shall use to pour -forth his last and most dreadful plagues upon the whore, they are -they that God will use to show us the pattern of this holy city. -Or thus, they that can tell how to plague the whore, they can tell -how to measure this city. 'The righteous men, they shall judge -them,' that is, the Antichristian harlot, with her wicked and -adulterous daughters, 'after the manner of adulteresses, and after -the manner of women that shed blood; because they are adulteresses, -and blood is in their hands' (Eze 23:45). - -Thus much touching the frame of this city, its walls, gates, and -foundations, with the measure of each. And now it remains that I -speak of the glory of them. - - -[THIRD. A RELATION OF THE GLORY OF THE CITY, ITS WALLS, GATES, -AND FOUNDATIONS.] - -Ver. 18. 'And the building of the wall of it was of jasper; and -the city was pure gold, like unto clear glass.' - -[The glory of the walls.] - -In these words you have a discovery of the glory, both of the wall -and city itself; and that, as you see, under the notion of two -choice metaphors. The wall is jasper, the chief of stones; and the -city is gold, the chief of metals. 'And the building of the wall -of it was of jasper, and the city was pure gold.' - -This jasper is that stone, in the light of which this city is said -to descend, as in the light of a stone most precious. Now, as -there he saith she descended in the light of this stone, so here -he saith this stone is the wall thereof. 'And the building of the -wall of it was of jasper.' - -This therefore confirmeth unto you what I said of the wall before, -to wit, that it was the salvation of God through Christ; wherefore, -learn this by the way, that this city shall not be at this day in -her own keeping, but in the keeping of Jesus Christ. He with his -benefits doth compass her round, and by him alone she lieth down -in safety. Wherefore it is from this consideration that God doth -say by the mouth of the prophet, I will give them within my house, -and within my walls, 'a place and a name better than that of sons -and of daughters; I will give them an everlasting name that shall -not be cut off' (Isa 56:5). - -'And the building of the wall,' &c. By this word building, we are -to understand both the materials of the wall, the manner of their -placing, and the instruments that God will use for the setting up -thereof. Now, to speak properly, this wall being the Lord Jesus -Christ himself in his precious merits, benefits, and offices, the -builder hereof must needs be God himself, for he it is that hath -made this Christ for us a safeguard and defence, by making of him -our wisdom, righteousness, sanctification, and redemption, by -which he doth encompass us round on every side, and that at every -moment to deliver us from the power and destruction both of sin, -death, the devil, and hell (1 Cor 1:30; Heb 11:10; 3:4). - -But again, the building here spoken of is a building of this wall -after the destruction of Antichrist, and so long after Christ was -sent, and made these things in his own person, to his beloved and -blessed church. Wherefore the building of this wall that is here -spoken of, it must be understood of the recovering again the -purity of those doctrines, in which the Lord Jesus, with all his -benefits, is found and made ours, for our everlasting defence and -safety. For we find that the king of Babylon, who was a type of -our Antichrist, when he came up against Jerusalem, the type of -our primitive church, he brake down their city, destroyed their -walls, rifled their houses, and killed their children; whose steps, -I say, our Antichrist follows to a hair, in treading down the -primitive church, corrupting her doctrines-which are her safeguard -and wall-also robbing and spoiling the houses of God, and killing -his children with a thousand calamities; turning all the heavenly -frame and order of church government into a heap of rubbish, and -a confused dunghill (Psa 74:4-7). - -Wherefore the building again of this wall is to be understood of the -recovering, and settling, and fastening the doctrines of Christ, -as afore, in which doctrines he in all his benefits is wrapped -and held fast for ever. I say, a recovering of them, and setting -him up again in his primitive and pure glory, of being our priest, -prophet, and king in his church, and a giving unto these offices -their own proper length, breadth, height, and depth, letting them -rule in all their force, glory, and majesty, and authority, for -then will be golden days, and not till then; then, I say, when -the several offices of the Lord Jesus do rule in their own nature -and largeness of authority, both in the church and in the world -(Zech 9:7,8; 14:9; Rev 11:15). - -Alas! this wall is yet unbuilt, the offices of the Lord Jesus do -not yet shine in that purity, nor so stand in their proper places -as they shall do at the coming in of New Jerusalem. The wall lies -yet but as a heap of rubbish; the offices of the Lord Christ are -to this day by many preachers confounded, and removed to and fro, -even like loose and rolling stones. These offices, also, are by -others attributed to Antichrist, and his children of iniquity; but -at this day the nations shall know themselves to be but men, and -the doctrines of Christ shall be set again in their own places -(Eze 28:2,3; 2 Thess 2:4). Now shall every going into this city, -and every going out thereof, stand where it ought; and now shall -every tower and fortress on this wall be placed as in the days -of old; which towers and fortresses are the glorious names and -attributes of the Father and Christ; for the name of the Lord -is a strong tower, the righteous flee into it, and are safe. And -again, thou hast been a shelter to me, and a strong tower from -the enemy. Wherefore now, I say, shall the name of God, as Lord -of all, and Father of his church, with the names of the Son, as -Head, Saviour, and King of kings, be as the bulwarks to this city -(Cant 1:10), to which shall be added all the promises, consolations, -encouragements, &c., in the blessed book of God, out of which -this city continually shall suck the milk and nourishment of the -unsearchable grace of God to them (1 Peter 2:1,2). To all which -shall be added many new pieces of timber in the wall, for so it -was in the type at the rebuilding of the city (Neh 2:8). By which -new pieces I gather, that the special providence of God, and his -protection, shall be at this day so fastened in this wall for the -complete delivering of this city, both from hell and earth, that -she shall stand in full force, safety, and peace, even till the -heavens and the earth shall be no more. Now, when this wall is -thus set up, even every truth and office of Christ in its own true -natural force, about this city, and when God, in his special and -most endeared affections, shall engage himself, even everlastingly, -to keep this city safe from all storms and tempests, and trouble, -and sorrow, then shall these citizens, as a sign of their conquest -both of hell and the world, even set up their banners on the several -towers of this wall, and the standards that belong to the tribes -thereof; then, I say, 'we will rejoice in thy salvation,' O Lord, -'and in the name of our God will we set up our banners' (Psa -20:5). And then shall the inhabitants of the world both wondering -and tremblingly say, 'Who is she that looketh forth as the morning, -fair as the moon, clear as the sun, and terrible as an army with -banners?' (Cant 6:10). O the names of God, of Christ, of his -offices, and the power of his grace and promises! How will they -shine? In what glory will they appear? They will be even as a -wall of fire round about Jerusalem; and will not be, as now, in the -mind and thought of the people as the white of an egg in the mouth, -without taste; but shall be, and appear in their own brightness, -sweetness, and grace. 'For how great is his goodness, and how -great is his beauty? corn shall make the young men cheerful, and -new wine the maids' (Zech 9:10). 'In that day thou shalt say, -O Lord, I will praise thee; though thou wast angry with me, thine -anger is turned away, and thou comfortest me. Behold, God is my -salvation; I will trust and not be afraid; for the Lord JEHOVAH -is my strength, and my song, he also is become my salvation' (Isa -12:1,2). - -For the workman, I am sure, God is the principal, as I said before; -but yet he will do it by instruments, through the guidance of -his Spirit. The building of the wall of old was of God; but so as -that he did it by the hand of Nehemiah and his companions. I do -observe, in the completing of the city of Jerusalem of old, that -there was first altar-work, then temple-work, and after that the -building of the wall and completing the city. Altar-work, I say, -was the first which was reared, and on which there were offered, -according to the law and holy custom, the sacrifices and offerings -both morning and evening, as every day required. 'But the foundation -of the temple of the Lord was not yet laid' (Ezra 3:1-6). These -altar-men were those also that afterward built the temple; but yet -by them was first of all repaired the altar, to signify that the -first work that will be on foot at the beginning of the return -of the Christians from out of Antichristian Babylon, it will be -to find out altar-work, that is, the priestly office of Christ, -and to offer by him the prayers and supplications of the church -continually (Acts 19:9). Wherefore these altar-men, or these men -in their altar-work, did figure out for us our famous and holy -worthies, that before us have risen up in their place, and shook -off those relics of Antichrist that entrenched upon the priestly -office of our Lord and Saviour, even worthy Wickliff, Huss, Luther, -Melancthon, Calvin, and the blessed martyrs in Queen Mary's days, -&c., with the rest of their companions. These, in their days, were -stout and valiant champions for God according to their light, and -did upon the altar of God, which is Christ our Lord, offer up -many strong cries, with groans and tears, as every day required, -for the complete recovering of the church of God; the benefit of -whose offering we have felt and enjoyed to this day; but by this -the foundation of the temple was not yet laid (Ezra 3:6). - -Now after these arise another people, not another with respect to -Christianity, but with respect to further light.[14] These men, -though they keep the continual offerings upon the altar, as the -other did, yet they are men also that are for temple-work; wherefore -these begin to search out the foundations of the temple of God, -that they may rear up the house, as well as build up the altar. -These be they that are for having the church a select company of -visible believers, walking in the faith and holiness of the gospel, -which believers are for separating from the unconverted and open -profane, and for building up one another an holy temple in the -Lord, through the Spirit (1 Cor 12:13). I say, a temple, or house, -or church, separate and distinct from that confused heap of rubbish -and carnal gospellers that everywhere, like locusts and maggots, -crawl up and down the nations (Rom 1:7; 2 Cor 6:14-16; Acts 2:40; -Eph 2:21,22; 1 Cor 5:11-13). These were figured forth by Zerubbabel, -Joshua, and all the people of the land that are for working and -labouring in this service of temple-work (Haggai 1:12; 2:1-5). - -Again, As there is thus altar-work and temple-work to be done by -the saints when they are coming out of spiritual Sodom and Egypt; -so, at the end of these, there will be city-work on foot also. -Which city-work will chiefly consist in setting up the wall and -gates for defence, and of building themselves houses or mansions of -rest and refreshment after all their hard usage under the tyranny -of the man of sin, that son of perdition (Isa 65:19-21). Which -city-work will be then completed, when the church of Christ hath -obtained a complete conquest and victory over the world, and hath -got her enemies and them that hate her, to lie at her feet, and -to lick the dust of the soles thereof (Isa 60:14). For, as I have -told you already, temple-work, yea, when that is complete in the -work, yet there may be great havoc made of the church of Christ -(Rev 11:1-3). At which time also, city-work may be trampled under -the feet of the wicked and uncircumcised Gentiles; but when the -city is built, then Zion is become a stronghold, and about all -her glory shall be a defence (Isa 4:5). Then she either draweth -and allureth her adversaries to entreat her kindly, and to count -it their honour to be under her protection, as did the Gibeonites; -or else she breaks, and bruises, and subjects them to her by -her power and authority (Josh 9). 'The daughter of Tyre shall be -there with a gift, even the rich among the people shall entreat -thy favour' (Psa 45:12). 'In the last days,' saith the prophet, -'it shall come to pass, that the mountain of the house of the Lord -shall be established in the top of the mountains, and it shall be -exalted above the hills; and people shall flow unto it. And many -nations shall come and say,--Let us go up unto the mountain of -the Lord, and to the house of the God of Jacob, and he will teach -us of his ways, and we will walk in his paths: for the law shall -go forth of Zion, and the word of the Lord from Jerusalem. And he -shall judge among many people, and rebuke strong nations afar off; -and they shall beat their swords into plough-shares, and their -spears into pruning-hooks'; that force and power that they used -formerly to destroy the church of God, now they shall use it to do -her service, even to break up the clods of the hearts of sinners, -and to prune and dress the house of God, and vineyard of Jesus -Christ; 'nation shall not lift up a sword against nation, neither -shall they learn war any more'; for the word of the kingdom of peace -shall bear sway. 'And thou, O tower of the flock, the stronghold -of the daughter of Zion, unto thee shall it come, even the first -dominion; the kingdom shall come to the daughter of Jerusalem' -(Micah 4:1-3,8). This is city-work, and as to the glory, peace, -and deliverance of the church, it is the chiefest of all other, -because it is not only most excellent for concourse and multitude, -but, I say, for preservation and safety; and that not only to keep -the worshippers, if they keep their order, but to keep the order -and worshippers both in order and continual safety, that they may -be for ever in the purest order. But now, though at the completing -of this wall, and the building its towers, when they are finished -there will be great peace; yet all the time that these things are -doing, before they be done, let the workmen look for opposition, -taunts, underminers, and a thousand tricks for the hindrance of it -(Neh 4:1-11; 6:1-14). For the streets of the city shall be built, -and the wall, 'even in troublous times' (Dan 9:25). - -'And the building of the wall of it was of jasper.' Of jasper only; -for as by building is showed unto us the manner of the work, so by -jasper is showed unto us the matter itself; the matter therefore -must be, JASPER, Christ only, his Word, offices, and glorious -brightness only; for indeed, whatever the special grace, protection, -and providence of God will at this day be over this city, yet it -shall be every whit of it according to Christ; that is, both of him, -for him, and by him, as the fruits and effects of his suffering, -bloodshed, and merits. 'Therefore,' saith God, 'will I divide him -a portion with the great, and he shall divide the spoil with the -strong; because he hath poured out his soul unto death: and was -numbered with the transgressors' (Isa 53:12). O holiness, how will -it shine both in kings and nations, when God doth this! - -[The glory of the city.] - -'And the city was pure gold.' Having thus given us a discovery of -the glory of the wall, he now comes to show us the glory of the -city that is within the wall. The city, saith he, is gold, it is -pure gold. This was figured out by the golden candlesticks belonging -to the tabernacle and temple among the Jews, which candlesticks -did then present unto us the worth and use of the church of Christ -(Exo 25:31-36). 'The seven candlesticks are the seven churches,' -saith the Lord Christ himself (Rev 1:20). Now the city here spoken -of is the church in her highest and greatest glory. Its state was -also figured out by the temple itself, whose beams, posts, walls, -doors, and the like, were most famously covered over with gold (2 -Chron 3:5-7). It was also, though but leanly, represented to us by -the golden state of old Jerusalem in the days of Solomon the king, -in which state gold was so plentiful in the midst thereof, that -silver was nothing counted of among the citizens there in those -days, but was as common as the stones in the street of the city -(2 Chron 9:13-22,27). - -'And the city was pure gold.' I find by the search of the Scriptures, -that there are divers sorts of gold in the world; there is the -gold of the land of Havilah (Gen 2:11); the gold of Parvaim (2 -Chron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba (Psa -72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith the -city is gold, yet not distinguishing what gold, or which, we may -suppose in this place he means gold of all these sorts; and indeed -it is most agreeable to this text thus to judges. For the church -at this day shall be made up of the twelve tribes that are scattered -abroad, and of the Gentile nations both far and near; who, as they -now lie, are, for ought I can learn, at as great a distance, and -as remote from one another, not only in knowledge and affections, -but touching the places of their abode, as are the golden mines out -of which the gold that I spake of before is digged and fetched. -Thus shall gold, the golden saints of God, at this day be gathered -out of the several golden mines of the world, and be brought to -King Solomon, the Son of David, our Lord Jesus, to Jerusalem, with -which he will build him a golden shining city, the joy of all the -world. - -'And the city was pure gold.' Gold is the choice and chief of all -metals, both for worth, colour, and virtue; wherefore, when he -saith, 'The city is gold,' you may conceive how rich and shining, -and virtuous[15] this city will be; the riches of the whole world -will be here, the beauty of the whole world will be here, and the -virtue of the whole world will be here; I mean spiritual riches, -beauty, and health. Wherefore the rest of the world at this day -will be but as a crushed bunch of herbs in which is no virtue; or -like a furnace full of dross, out of which the gold is taken; or -like an old, crazy, and ruinous house, from which is departed all -health and happiness; and indeed much like to this is that saying -of the prophet, to wit, that at this day the whole circumference of -the world that is without the walls and privileges of this city, -it shall be but like an old ruinous house, in which dwells nothing -but cormorants, bitterns, owls, ravens, dragons, satyrs, the -screech-owl, the great owl, the vulture, and the like most doleful -birds. All their princes shall be nothing, saith the prophet, and -when they call their nobles to the kingdom, none shall be there. -In their very palaces shall be thorns, and nettles, and brambles; -for all among them that are princes and nobles indeed, will have -packed up, and be gone for Jerusalem (Isa 34:10-17). So that -the world, I say, will be left empty, void, and stripped both of -treasure, beauty, and health, at the day of Jerusalem's building -again. But O how melancholy a forlorn, beautiless world will this -be at this day! It will be only the place of 'dogs, and sorcerers, -and whoremongers, and murderers, and idolaters, and whosoever -loveth and maketh a lie' (Rev 22:15). It will now be the very -emblem of hell, as the church at this day will be the emblem of -heaven. Wherefore, as the church, as I showed you before, will be -most fit for her putting on of immortality and incorruption, so the -world will at this day be most fit to be swallowed up of the lake -and bottomless gulf. All things that are good and worth anything -shall at this day be found only in the city of God. The gold will -be in Jerusalem (Zech 14:14; Rev 18). - -Again, In that this city is here called by the name of gold it is -to show us how great pains, and travel, and charge the Lord Christ -hath been at to get so great a treasure together. Gold is fetched -from a far country, and that with great pains, charge, and difficulty -(2 Chron 9:10). The gold wherewith King Solomon made his drinking -vessels, it cost a three years' journey to obtain it. So the saints -also, those golden vessels wherewith is made this golden city, they -cost Christ a three days' travel in the heart of the earth, even -sweatingly under the wrath of God, to obtain them, and thus to -build this city with them (Luke 22:44; Mark 12:40). - -Further, In that he saith this city is gold, he would have us to -consider what the state of the church was before she came into -this happy condition, to wit, an afflicted, tempted, and tried -condition. Gold, as it comes from the mine, it cometh commixed with -its dust and ore; wherefore the goldsmith hath a burning furnace -wherein he having put it, doth with the fire purge and take away -the dross and dust from among the metal itself; into which furnace -he puts it once, twice, thrice, and again to the end it may at -length be thoroughly cleansed and purified from its dross. Now -all this befalleth the people of God; they are thrown into the -burning fiery furnace of affliction and temptation, and there they -are tried, purged, and purified (Isa 31:9). As the Lord also saith -by the prophet, 'I will try them as gold is tried, and will refine -them as silver is refined' (Zech 13:9). Yea, 'I will melt them and -try them, for how shall I do for the daughter of my people' (Jer -9:7). - -Lastly, When he saith this city is gold, he also thereby insinuates -how invincible and unconquerable a spirit the people of God are -possessed with. Gold is a metal so invincible and unconquerable, -that no fire can consume it; it may burn it indeed, and melt it; -the dross indeed doth consume and give way to the power of the -fire, but the gold remains, and holds its ground; yea, it gets -ground even of the furnace and fire itself; for the more it is -burned and melted, the more it recovers its colour, and the more -it shakes off its dross and dishonour. Just thus it is with the -people of God, and hath been so even from the beginning: the more -they oppressed them, the more they grew (Exo 1:12). The truth of -which will be proved with a witness, when God comes to set up this -city Jerusalem: his church hath been now for many hundred years -in the king of Babylon's furnace; all which time she hath most -gloriously endured and withstood the heat; and at last when the -fire hath done its worst against her, behold there comes out a -city of gold. A type of which was the state of the three children, -who though they were cast into the fire bound and in disgrace; yet -came out in the liberty and grace of the Son of God (Dan 3:23-26). -Wherefore let her be bold to say, even before she comes out of the -fire, When I am tried, 'I shall come forth as gold' (Job 23:10). - -'And the city was PURE gold.' These words, PURE GOLD, clear up what -I said already. Pure gold, or gold upon which the fire hath done -its work. The church in the fire of persecution is like Esther in -the perfuming chamber, but making fit for the presence of the king; -which fire, when it hath done its work, then she comes into his -presence in clothing all of gold (Esth 2:10). 'The king's daughter is -all glorious within, her clothing is of wrought gold.' And again, -'At thy right hand did stand the queen in gold of Ophir' (Psa -45:9,13). Wherefore he means by pure gold, gold out of the fire, -gold on which the fire of persecution and temptation hath done -its full and complete work. - -'And the city was pure gold, like unto clear glass.' By glass, in -this place, we are to understand the Word of God, as both James -and Paul do testify (James 1:22-25; 2 Cor 3:18; 1 Cor 13:12). By -clear glass then, we are to understand the Word in its own nature -and purity, without the corruptions and traditions of men. Wherefore, -when he saith this golden city was like unto clear glass, it is as -if he had said she is even with the Word and law of her goldsmith, -in all her matters. The Word is a golden reed, this city a -golden city; and that, a golden city, taken out of the furnace of -affliction, and therefore like to the golden reed. 'And the city -was pure gold, like unto clear glass.' - -[The glory of the foundations.] - -Ver. 19, 20. 'And the foundations of the wall were garnished with -all manner of precious stones. The first foundation was jasper; -the second, sapphire; the third, a chalcedony; the fourth, an -emerald; the fifth, sardonyx; the sixth, sardius; the seventh, -chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a -chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.' - -Thus having showed us the glory of the wall, and of the city, he -now comes to show us the glory of the foundations. The foundations -you know, I told you before, they are the twelve apostles in their -doctrine, or the primitive doctrine of the twelve apostles of the -Lamb. - -Now the great business in this place will be to show you the -garnishing of these foundations, and also the mystery and order -of the lying of the foundations, for their glory lieth in both. - -As for the garnishing of these foundations, it is, and will be at -the day of New Jerusalem, two-fold, and the first is with beautiful -gifts and grace. Thus were the apostles of old adorned, and thus -shall their doctrine again be garnished. I know that the doctrine -of the twelve hath been always accompanied with goodly gifts -and grace, from the first churches quite down, that is, according -to the measure of light they appeared in, and according to the -dispensations of God in the times of antichrist. But yet the glory -that this doctrine had in these latter days, I mean since the -apostacy, it was nothing in comparison of the glory and splendour -that will be in them in the day when this city is built and complete. -Wherefore you find, that though all along in antichrist's reign, -the gospel of grace hath shone, and given light to the saints -and people of God in all their travels and afflictions; yet the -shining of it at that day was much opposed and eclipsed by the -smoke of the bottomless pit: as he saith, 'There arose a smoke out -of the pit, as the smoke of a great furnace, and the sun and the -air were darkened by reason of the smoke of the pit' (Rev 9:2). -In which days, I say, abundance of the light, heat, and operation -of the gospel was diminished and taken off, so that but little of -the power or glory of it hath been either felt or seen from that -time to this very day. This is that God spake of by the prophet -Amos, saying, 'I will cause the sun to go down at noon, and I will -darken the earth in the clear day; and I will turn your feasts into -mourning, and all your songs into lamentation; and I will bring -up sackcloth upon all loins, and baldness upon every head; and I -will make it as the mourning of an only son, and the end thereof -as a bitter day.' All which he explaineth in the next words, for -'Behold the days come, saith the Lord God, that I will send a -famine in the land, not a famine of bread, nor a thirst for water, -but of hearing the words of the Lord; and they shall wander from -sea to sea, and from the north even to the east; they shall run -to and fro to seek the word of the Lord, and shall not find it' -(Amos 8:9-12). In those days Eli's sons were become varlets (1 -Sam 2:12-15). Indeed there was here and there a little child, like -Samuel in his minority, that now and then would speak most goodly -things. But 'the word of the Lord was precious in those days, there -was no open vision' (1 Sam 3:1). This is that which David in the -Spirit of prophecy complaineth of, saying, 'They know not, neither -will they understand; they walk on in darkness: all the foundations -of the earth are out of course' (Psa 82:5). Thus in the days of -the eclipsing of the glory of these foundations. But now, behold, -they recover their light, and put on, as of old, their former -glory, and are again garnished as in the former days. Now will -all the doctrines of the gospel spangle and sparkle; out of every -text will the ministers of God make to issue exceedingly most -precious and heavenly fire; for these stones are indeed the stones -of fire (Eze 28:16). And in them is contained that which would set -the whole world on a flame with love and delight in the things -of God and another world, had but men the spirit of wisdom, and -the authority of God in their ministry, as the apostles and the -primitive Christians had. Well this doctrine of the twelve shall -be again adorned with gifts and graces as in the days of old: by -which it shall also be made to shine, and to cast forth its golden -rays before the nations to their salvation. Behold, saith God, I -will lay thy stones with fair colours, that is, thy apostolical -doctrines shall again be garnished as at the first (Isa 54:11). -Truth shall appear in its old and mature colours, and as such -shall be embraced, and lived and delighted in, both by Jews and -Gentiles, as I have showed. - -But secondly, The twelve foundations that here you read of, they -are the same with those twelve stones that long before were set -in the breastplate of judgment, in which were engraven the names -of the twelve tribes of the children of Israel, the names of -which tribes did comprehend the whole body of the house of their -fathers (Exo 28:16-21,29; 39:14). Now then, seeing these twelve -are the same with those on the breastplate of judgment; and seeing -also, that those on the breastplate did comprehend the whole of -the twelve tribes, I conclude that for these foundations to be -garnished with all manner of precious stones, it is as much as to -say, they shall be garnished with abundance of converts; multitudes, -and that of all sorts, both of Jews and Gentiles, Moors, Tartars, -Turks, and those in the utmost parts of the world, shall now be -entangled with the light and truth, with the glory and goodness -of the doctrine of the twelve. And I the rather take it thus, 1. -Because, as the foundations themselves are said to be precious -stones; so also the saints in general, they go under the same -names too. As Jeremiah saith, the precious stones of the sanctuary -are the precious sons of Zion (Lam 4:1-3). As Peter also saith, -in alluding to the precious stones of the temple; the saints are -lively, or living precious stones, built up a spiritual house, -&c. (1 Peter 2:5). And the foundations of the wall were garnished -with all manner of precious stones (1 Chron 29:2). That is, the -doctrine of the twelve was garnished with all manner of precious -souls; that is, converted by it, by which they become a glory -and a garnishing to it. 2. I take it to be the conversion of the -precious ones of God; because that thus to understand it, is most -like the phrase of the apostle Paul himself, saying, 'What is -our hope, or joy, or crown of rejoicing? Are not even ye in the -presence of our Lord Jesus Christ at his coming? For ye are our -glory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The -foundations were garnished with all manner of precious stones, -and here those precious stones, Paul accounts to be those that -are converted by the Word: for what is our hope, or joy, or crown? -are not even ye that have been converted by us? Ye are our joy, -ye are our crown, ye are our glory; it is with you that we shall -be crowned, adorned, and garnished in the presence of our Lord -Jesus. Mark, John saith, They are garnished, Paul saith, they are -crowned; John saith, they are garnished with precious stones, and -Paul saith, they are crowned with the conversion of sinners. Thus -therefore as God will lay these stones with fair colours, so also -he will lay these foundations with sapphires (Isa 54:11). That is, -as he will beautify the doctrine of the twelve with its former -glory, sweetness, and authority; so he will crown and garnish it -with the conversion of many sinners. The elect are the jewels of -God, and this is the day of his binding them up, even then when -the antichrist falls, and the gospel breaks out in its primitive -glory (Mal 3:16-18). - -'And the foundations of the wall were garnished with all manner -of precious stones.' In these words, there are yet two things -considerable. - -First Consideration. That all who go to the adorning of these -foundations, they must be precious stones, not a common stone -shall here be owned. And indeed what should pebbles do among the -pearls and the diamonds of New Jerusalem; or the stones of blackness -and emptiness, among the saints of light (Job 28:3). I tell you, -that those which God doth reckon the adorning-stones, they are all -and every one, precious stone; they must be all lively, glistering, -and curious stones, though stones of divers colours (1 Peter 2:5; -1 Chron 29:2). Antichrist counts anything sufficient enough to -garnish his apostles with, even the empty stones of confusion, -the sinners that have no more grace in their souls then there is -sap in a post that hath been this twenty years without either sap -or water (Isa 34:11). But God will not count such for the beauty -of his word, nor for the garnishing and beautifying of the doctrine -of the twelve, they are garnished with PRECIOUS STONES. - -Second Consideration. As he saith the foundations are garnished -with precious stones only, so he saith it is with ALL MANNER of -precious stones: by which he would have us understand that all -saints have not the same degree either of precious grace or gifts -and virtue in them. There are some that excel and differ from -the rest, even as one star differeth from another in glory (1 Cor -14:12). Some saints, as they have both more grace and also gifts -than others; so too they are more laborious and painful in the work -of God than their fellows, and therefore he saith, ALL MANNER of -precious stones (Pro 31:29; 1 Cor 15:10,41). - -[The Foundations, what they are, with their order of placing.] - -Ver. 20. 'The first foundation was jasper; the second, sapphire; the -third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; -the sixth, sardius; the seventh, chrysolite'; &c. Thus having showed -you the garnishing and beautifying of the twelve foundations, he -now comes to discover the foundations themselves, with reference -to their order of placing and lying. - -[The First Foundation.] Touching which order, he saith the first -and bottom foundation is a jasper. - -I have hitherto said that this jasper in both the two afore-mentioned -places, both as to the light of this city, and also of the wall, -it was Jesus Christ: Christ illuminating, and Christ defending. -But here the jasper is said to be one of the twelve foundations, -even one of those foundations in which are writ the names of the -twelve apostles of the Lamb, which one would think did put this -jasper now into another state, even to be a representation of one -of the twelve apostles, and not of the Lord and Saviour Jesus -Christ himself. To which I shall yet say, that the jasper here in -the order of the foundations, is to be understood of Christ, as -well as in the other two places in this discourse; I say it is -yet to be understood of representing the Lord Jesus, though it also -doth bear the name of one of the twelve apostles of the Lamb. And -in this very thing there is an infolding mystery wrapped up and -inclosed. For, - -First. In that the name of an apostle is writ in this stone, and -yet that this jasper should represent Christ, it showeth unto us -the agreement that is between the doctrine of the apostles and -Christ himself, to wit, that they are one and the very same; and -hence it is that the apostle saith, 'We preach Christ crucified' -(1 Cor 1:23,24). Christ in all his benefits is the very marrow, -life, and sum of all their teaching. 'Other foundation can no -man lay than that is laid, which is Jesus Christ' (1 Cor 3:11). -Wherefore the doctrine of the apostles being Christ itself, no -marvel though the name of an apostle be writ upon this jasper; and -again, no marvel though this jasper go yet under that name that -represents him. - -Second. In that it is said the names of the twelve are in these -twelve foundations, and yet that the first of them should be the -jasper, Christ; it argueth also, that whosoever receiveth the -doctrine of the twelve, they must needs with that receive the Lord -Christ himself. Receive the doctrine of the gospel, as it is held -forth by the twelve in the word, and thou canst not miss of the -Lord Jesus Christ himself; he will be found in the bottom of their -doctrine. Ye 'are built upon the foundation of the apostles and -prophets, Jesus Christ himself being the chief corner stone' (Eph -1:19,20). - -Third. In that he saith in these twelve stones are the names of -the twelve apostles, and yet that the first should be the jasper, -Christ; it argueth also that wherever the doctrine of the twelve -is preached, there is therewith the presence of Christ: the presence -of his Spirit to teach and enlighten the ignorant and blind hearts -of the unconverted; the presence also of his power to overcome -them, and to make them fall under the glory and truth of his heavenly -word. 'Lo,' saith he, 'I am with you alway, even unto the end of -the world.' 'And they went forth and preached everywhere the Lord -working with them, and confirming the word with signs following' -(Matt 28:20; Mark 16:20). - -Fourth. In that he saith the names of the twelve are in -the foundations, and yet that Christ should be one of the twelve -himself; it showeth to us the union that is between Christ and his -holy people. Mark in the twelve foundations are placed all, even -all manner of precious stones. Again, in the twelve is placed the -jasper, Christ; by which we may see the nearness that is between -Christ and his whole body. 'I in them, and thou in me,' saith -Christ, 'that they may be made perfect in one' (John 17:23). Christ -and his saints make but one temple, one man; being but one flesh, -one nature, &c. (1 Cor 12:12). - -Fifth. In that this jasper is said to be one of the foundations, and -that too the first and undermost; he showeth farther, that Christ -is the foundation of them before God, that are the foundation of -him before men. The twelve do bear up Christ before the world, as -the twelve brazen oxen did hold up the molten sea in the temple (1 -Kings 7:25). And Christ doth bear up the twelve before his Father, -as the high priests did carry the twelve stones on their breastplate -of judgment, when they went to make an atonement for the sins of -the people, into the holiest (Exo 28:29). - -Sixth. It showed us further, that though the apostles shall -be adorned with the conversion of those that they shall win to -the Lord Christ; yet they will never be able to stand under that -glory and honour unless they are supported and upheld by Christ, -as their foundation. Sirs, as Christ is the strength of his people -in their work for him in this world, so he must be their strength -by which they must stand under the reward they shall have for -their labour when this world is ended. And hence it is, that the -prophet saith, 'They shall hang upon him all the glory of his -Father's house, the offspring and the issue; all vessels of small -quantity, from the vessels of cups, even to all the vessels of -flagons' (Is 22:24), and again, 'He shall build the temple of the -Lord, and he shall bear the glory' (Zech 6:13). He shall bear the -glory of our salvation from sin, preservation in the midst of all -temptations, and of our going to glory; also he shall bear the -glory of our labour in the gospel, of our gifts and abilities, -of making our labour and work effectual to the saving of sinners, -'that in all things he might have the pre-eminence' (Col 1:18). - -Seventh. In that the foundations are twelve, and Christ the -undermost of them; it signifieth, that all that are converted by -the twelve, as they shall be for the garnishing of the twelve, -so also both the twelve, with all that they are garnished with, -shall be for garnishing of Christ. We shall stick like perarls in -the crowns of the twelve apostles, and they again with all their -glory shall stick in the crown of Christ. And hence it is that -you find the four and twenty elders, which four and twenty do, -as I conceive, hold for the twelve, both in the first and second -Jerusalem. I say, hence it is that you find them take their crowns -from off their heads, and cat them down before the throne of God -and of the Lamb, crying, 'Blessing, and honour, and glory and -power be unto him that sitteth upon the throne, and unto the Lamb -for ever and ever' (Rev 4:9-11; 5:11-14). - -Eighth. One thing more of this goodly jasper, and then to the -rest; which thing is this, that jasper that here you find to be -the first in the twelve foundations, even that jasper you find to -be the last of all among the stones in the breastplate of judgment -(Exo 28:20). From whence you may note, 1. That Christ, as he is -to be the author, or first of our faith, so also he is to be the -finisher, or last of our faith (Heb 12:2). 2. That as he is to be -the captain and leader of his people, so he is to be the rereward -and bringer up of his people (Heb 2:10; Isa 52:12). He is to go -before them to lead them the way; and to come behind them to bring -them all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he is -said to be last before he is first; that is, last in Exodus, and -after that, first in the Revelation, it may be to show us, that Christ -was first to be least, lowest, and last, and then to be greatest, -highest, and first. He first humbled himself to the death, even -to the shameful death of the cross; and then was by God his Father -exalted and placed above every name; as he also himself doth -witness, saying, 'Ought not Christ to have suffered these things, -and to enter into his glory?' (Luke 24:26; Phil 2:6-11). - -[The other foundations.] 'The first foundation was jasper; the -second, sapphire; the third, a chalcedony; the fourth, an emerald; -the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; -the eighth, beryl; the ninth, a topaz,' &c. Touching the jasper -you see what I have said. Now all I have to say to the rest of -them, it is in general these three things. - -First, In that the foundations are all and every one of them -precious stones, it signifieth that all the doctrines of the New -Jerusalem will be only the precious doctrine of the twelve apostles, -not common stuff, not raked out of the dunghills and muck-heaps of -this world, and from among the toys of antichrist, but spiritual, -heavenly, and glorious. He that hath his word shall then speak it -faithfully, for 'what is the chaff to the wheat? saith the Lord' -(Jer 23:28,32). - -Second, In that they are called after the names of precious stones, -it signifieth also that at that day none shall be used or put into -the ministry but these that have received spiritual and heavenly -gifts from above. It is not every babbling fellow, not those that -look for their abilities from the rudiments of the world, that -then shall be of any value or account. He must be a costly stone, -a stone about which the Lord Jesus hath bestowed the cost of -his heavenly abilities, even he whom the Lord Jesus shall appear -unto for that very purpose, to make him a minister. HE shall be a -minister, and none else at that day. The other shall be ashamed every -one of his vision; yea, and shall in those days be so contemptible, -that their father and their mother shall reprove them, and count -them liars; yea, and shall be ready to run them through while they -are prophesying in their rough garments to deceive (Zech 13:3-5). - -Third, In that these precious stones are not all of one and the -same nature, but every one of them several, and diverse one from -another; it argueth that the gifts of the apostles, and so of -the ministers of the New Jerusalem, shall be differing one from -another in glory and operation; yet mark, as in these stones, so -in every one of them shall be perfect glory, according to the nature -of God's working by his Spirit; as the nature of the jasper is -perfect in his kind, and the nature of the sapphire is perfect in -his. These stones, some of them are of greater light and clearness -than others; and so some of the apostles are chiefest (2 Cor 11:5). -Some of these stones, again, they are of a more fiery and burning -colour than others, they being bright also, but of a more mild -brightness. Therefore some of the ministry are called the sons -of thunder, when others are styled by the name of the sons of -consolation (Mark 3:17; Acts 4:36). The gifts are differing, being -diverse, their administrations are differing, and the operations -of them also are differing, though all those things are from that -one and the self-same Spirit, working in every one severally as he -pleases (Rom 12:6; 1 Cor 12:4-6). All these things will spangle -in the New Jerusalem, and carry their full breadth and sway as in -the days of old. - -To conclude this, in that he here saith, that the foundations -of the wall are these twelve stones, he doth it to show that now -also the former ministration that was in the apostles' days will -be the same and in full force again. For their gifts of knowledge, -judgment, and authority, they are such as have to this day lain -buried, as it were with the apostles themselves. But now they shall -show themselves again, even these foundation-stones, stones that -are great stones, stones of ten cubits, and stones of eight cubits -(1 Kings 7:10). Thus much of the glory of the foundations. - -[The glory of the gates.] - -Ver. 21. 'And the twelve gates were twelve pearls, every several -gate was of one pearl; and the street of the city was pure gold, -as it were transparent glass.' Having thus showed us the glory -of this city, wall, and foundations, he now comes to show us the -glory of the gates and of the street of the city. - -'And the twelve gates are twelve pearls.' The gates, I told you -before, they signify Christ, both as he is the way to communion -with the God of this city, and with the inhabitants thereof, that -so they may have a share in the privileges of the same. I told -you also then, that though he tells us exactly of the measure both -of city and wall, yet he tells us nothing of the measure of these -twelve gates and goings in thereat, and the reason is, because -Christ, as he is the way to grace, he is beyond all measure both -as to fulness and freeness (Eph 3:8). And now again he puts us to -the same plunge with the unsearchable riches of the Lord Christ; -for who can count the worth of pearl as big as the gates of a city? -As, indeed, when Christ himself doth speak of the parable of the -pearl in the field, he only telleth us that there is such a one, -but never valueth the worth thereof, only he saith, a pearl of -great price, and so leaveth it (Matt 13:35,36). Now, when he saith -that the gates are pearls, he thereby insinuates several things. -As, - -First. To show us how rich a treasure Christ Jesus our Lord is, -and will be to all those that by him shall enter in through the -gates into this city, 'riches and honour are with me,' saith he, -even 'durable riches and righteousness. My fruit [or the fruit of -entering in by me] is better than gold, and my revenue than choice -silver. I lead in the way of righteousness, in the midst of the -paths of judgment; that I may cause those that love me to inherit -substance, and I will fill their treasures' (Pro 8:18-21; Eph -3:8). - -Christ is rich indeed, both in his blood, resurrection, intercession, -and all his offices, together with his relations and all his -benefits; all which he bestoweth upon every one that receiveth -him, and maketh them unspeakably wealthy. - -Second. The pearl, as it is rich, and so worth much, so again it -is beautiful and amiable, even to take the eyes of all beholders. -It hath, I say, a very sweet and sparkling light and glory in -it, enough to take the eye and affect the heart of all those that -look upon it. And thus is Christ to all that come to him, and by -him to the Father, &c. 'My beloved,' saith she, 'is white and ruddy, -the chiefest among ten thousand.' 'His mouth is most sweet, yea, -he is altogether lovely' (Cant 5:10,16). - -The mother of harlots had some knowledge of the beauty and glory of -this stone, and knew that it had a very taking and drawing glory -in it, and therefore she gets it for some time to adorn herself -withal; she was decked with gold and precious stones and pearls -(Eze 16:17), and was therefore called 'the well-favoured harlot' -(Nahum 3:4; Rev 18:4). By which means she hath drawn into her -lewdness the kings and kingdom of the world; who have in such sort -been entangled with her beauty, and with her fornication, that -they have been adulterated from God and their own salvation. For -indeed she used this pearl but for to get them to drink of her -fornication, that they might drink and spew, and fall and never -rise more. But now when he saith, the gates are pearl, it is as -if he had said, this woman is stript of her beauty and delicate -ornaments; the pearl is taken from her, and is set in its right -place, even to be for the gates of Jerusalem (Rev 18:12,22,23). -Wherefore it is to be expected, that many should be taken with the -way of entrance into this beloved city in the day that she shall -be set up and appear in her heavenly beauty (Pro 8:35; 3:35). The -glory of that city must needs be great whose wall is jasper and -gates are pearl (1 Cor 2:9; John 17:24). - -'And the twelve gates were twelve pearls.' Not pearls and other -precious stones commixed, but pearl only. To signify that Christ -only can let in souls into this city, that they may partake of the -goodness and privileges thereof. It is not he and saints together, -neither is it all the saints and angels in heaven without him, he -alone 'hath the key of David, and that openeth, and no man shutteth; -and that shutteth, and no man openeth' (Rev 3:7; 22:12). - -Secondly, As he saith, the several gates are each of them pearls, so -he saith that every several gate was of one pearl, of one entire -pearl. By which he would have us to understand also, that as none -can enter in but by Christ, so none can enter in but by whole -Christ. Christ must be helpful to thee every way, or he will be -helpful to thee no way; thou must enter in by every whit of Christ, -or thou shalt enter in by never a whit of him. Wherefore look not -to have him thy Saviour, if thou take him not for king and prophet; -nay, thou shalt not have him in any one, if thou dost not take him -in every one of these. Wherefore the prophet saith, 'He shall build -the temple of the Lord [that is, by his prophetical office]--and -shall sit and rule upon his throne, and he shall be a priest upon -his throne, and the counsel of peace shall be between them both' -(Zech 6:13). - -[The glory of the street.] - -'And the street of the city was pure gold, as it were transparent -glass.' In these words there are four things to be enquired into. -First. What this street is? Second. Why he saith not streets, but -street, as of one? Third. Why this street is called by the term of -pure gold? Fourth. And why it should look like transparent glass. -For the - -First, A street ordinarily is the place of common concourse, and -the place of continual open salutation, and taking acquaintance one -of another; and as touching this street, we are also to understand -it of the open and common place or way of God's worship, in which -saints salute each other and acquaint themselves together; also -here the world are converted, saints built up and edified, &c. -'Wisdom crieth without; she uttereth her voice in the streets,' -saith Solomon; 'she crieth in the chief place of concourse, in the -openings of the gates; in the city she uttereth her words' (Pro -1:20,21). That is, in the public and righteous ordinances of the -Lord Jesus, which he hat ordained in his church, for men to travel -and trade in,[16] for the good and wholesome merchandize of heaven, -as the men of this world do for the things thereof in the streets -and open places of their cities and places of privilege (Pro 8:1-3; -9:1-3). - -Thus it was in the figure when the city Jerusalem was built after -the captivity, as ours shall be at and after the overthrow and -downfall of antichrist, for then it is said that the people, to -hear the law, were gathered together in the street, even in the -water street; there they heard the sense given, and there they were -convinced of their wickedness; also thee they received the knowledge -of God's goodness to them, and there they received power to eat -the fat and drink the sweet, to eat and drink and be merry, and -to cast away sadness and fear (Neh 8). This, by way of allegory, -is called the way for the wayfaring men, even the way of holiness, -over which the unclean shall not in anywise pass. The way in which -they learn to know God and themselves, and the way of newness of -life, in which every one walks that entereth in by the gates of New -Jerusalem. And it is most suitable to the matter that went before -to understand the street to be the way of God, the way of holiness -and newness of life; because as it is natural for the stranger, so -soon as ever he is entered the gates of a city, to have his feet -in the streets of the city, so it is natural for the sinner, so soon -as ever he is entered into the church by Christ, to have his feet -treading in the way and paths of holiness. Wherefore it is usual -in the Holy Scripture to call the transformation of the sinner -from Satan to God a holy way, and also to admonish him that is so -transformed to walk in that way, saying, Walk in the faith, love, -spirit, and newness of life, and walk in the truth, ways, statutes, -and judgments of God (Psa 86:11; 143:8; Eze 11:20; 37:24; Gal 5:25; -Rom 4:12). - -He that entereth not by these gates into the city, he cannot walk -in newness of life; but he that entered in by them, he cannot but -walk in newness of life. The next thing then that a man passeth -into when he is entered into the New Jerusalem, is to walk in the -STREET thereof, the way of holiness, even the way in which men -learn to fear God, and to believe in and love the Lord Jesus, &c. -(Eph 5:1,2; 2 John 4; Rom 6:4). - -Second. Now this street or way of holiness, it is on purpose called -not many, but one, to show us the perfection of light, grace, -faith, and spiritual comfort, that the inhabitants of this city -shall then enjoy. Daniel also calleth it one street, to signify -the same thing (Dan 9:25). Wherefore from hence I gather, that -then all saints shall walk-as before I have made appear-even in -one street, in one way, and in one light. It is antichrist that -hath brought in all those crossings, bye-lanes, and odd nooks, -that to this day many an honest heart doth greatly lose itself in; -but at this day they shall be otherwise minded, that is, made all -to savour one thing, and to walk one way, not biting and devouring -each other as now. And indeed there is all reason it should be -thus, for the street itself is but one. There is but ONE God, ONE -Lord Jesus, ONE Spirit, ONE faith, ONE baptism, even as we are -also called in ONE hope of our calling (Eph 4:5,6; Acts 2:27,32,33; -Phil 1:27; Rom 15:6). Now, therefore, when saints have the rubbish -of antichristian darkness and trumpery removed, then they shall -have, as they also had of old, but one heart, one soul, one judgment, -one mind, and shall with one heart and mouth glorify God. The which -also shall be prayed for of all the saints, even of all that have -received the pure language before these things come to pass. They -shall 'call upon the name of the Lord' with One lip, 'to serve him -with One consent' (Zeph 3:9). O! the heavenly spiritual harmony -that will be in the city of God in those days, when the trumpeters -and singers shall be as one, to make one sound, then the house -shall be filled with a cloud' (2 Chron 5:13).[17] - -Third. When he saith that the street of the city was pure gold, he -alludes to the floor in Solomon's temple, which was overlaid with -gold (1 Kings 6:30). He alludes to Solomon's chariot also, whose -bottom was paved with love, and overlaid with gold (Can 3:10). By -the floor of the temple, we are to understand the way of holiness; -and by the chariot of Solomon, the triumphant glory of that way. -Again, in that he saith this street is gold, he would have us -to understand the worth and treasure that is laid up in the ways -of God, and of a truly gracious heart. First for the worth and -treasure that is laid up in the ways of God. They beget light (Psa -119:130), they change the heart, they lead from death, the devil, -and hell, to life, God, and the kingdom of heaven (Psa 119:9; Pro -2). In them God walks, and those that walk there also are sure to -meet with him (Isa 64:5). O this way, it is the way which 'no fowl -knoweth, and which the vulture's eye hath not seen'; 'It cannot -be gotten for gold, neither shall silver be weighed for the price -thereof.--The gold and the crystal cannot equal it; and the exchange -of it shall not be for jewels of fine gold. No mention shall be -made of coral or of pearls; for the price of wisdom is above rubies' -(Job 28:7,15-18,28). All the ways of God they are pleasantness, -and all his paths are peace, and ought to be preferred before our -necessary food (Pro 3:17). - -Again, as the ways of God are thus rich, and so far above the gold -and rubies of the world, so also is that sanctified and gracious -heart, without which no man can walk in this golden street. It -is not every clown with his clumping dirty shoes that is admitted -into kings' privy-chambers and private palaces; neither doth, or -will God, at the day of New Jerusalem, suffer any to trace about this -golden street, but such as have golden feet, and that beautified -with goodly shoes. For as for this street, all that walk in it, -they must be golden men, with golden hearts, and with graces that -are 'much more precious than of gold that perisheth' (Cant 7:1; -1 Peter 1:7; Rev 3:18). - -Further, in that he saith this street is gold, 'pure gold,' he -giveth us to understand also what great delight and pleasure the -Lord's people will take in his ways and ordinances in that day. -There will not then be that backwardness to do good, and to receive -God, as there is in these more dry and empty days of the gospel. -As gold is pleasing to the covetous man and worldling, so shall the -ways of God be to the saints and godly at that day. Now we have -strong corruptions and weak grace, but then we shall have strong -grace and weak withered corruptions. You that are spiritual, you -know what an high and goodly lifting up of heart one small gale of -the good Spirit of God will make in your souls, how it will make -your lusts to languish, and your souls to love, and take pleasure -in the Lord that saves you. You know, I say, what a flame of love, -and bowels, and compassion, and self-denial, and endeared affection -to God and all saints, it will beget in the soul. O! it is good -to be here, saith the gracious heart. Well, and so thou shalt be -always, if thou live to see New Jerusalem settled in her own place -(Isa 65:17-25). - -Fourth. 'And the street of the city was pure gold, as it were -transparent glass.' Mark, a street of gold like glass, a street -of gold, as it were transparent glass. By glass here, as also in -verse 18, we are to understand the Word (James 1:23-25). Wherefore, -when he saith the street, the golden street, was like unto glass, -he means, that the walking and carriage of the saints at this -day shall be like unto, or according to, the Word, the life of the -saints answering the life of the Word and rule of the Lord Christ. - -Again, in that he doth add to glass the word transparent, he would -have us to understand thereby these two things. - -1. That the walking and ways of holiness of saints shall be more -in the power and spirit of the Word, than all along in the reign -of Antichrist they have been. For transparent glass, it is the most -clear and excellent glass, and goeth as far beyond other sorts of -glass, as he that walks in the spirit and power of the commandment -goes beyond him that only walks in the letter and outward word -thereof. Alas, the churches of Christ, at their firs assembling, -will be like the coming together of Ezekiel's bones, clothed much -with flesh and sinews, but greatly void of spirit and life (Eze -37:7,8). Wherefore the spirit, power, holiness, and majesty that -now will appear in the church, it will greatly transcend and go -beyond the spirit, power, and holiness that hath accompanied her -in former days. Then shall the sun be ashamed, and the moon confounded, -when the Lord shall reign in Mount Zion, &c. (Isa 24:23). Then -shall the sun be ashamed, that is, then shall that little light -and understanding of the Word, that hath been in the church in -the days when a third part of the glory of the gospel was hid by -the smoke of the pit, be, as it were, laid aside and be useless -(Rev 8:12; 9:2). Every saint shall be under the light of a sun -that shines seven-fold brighter, even as the light of seven days. -We see it is so in some measure at this day; what light, and with -what clearness do the saints in this day see the things pertaining -to the kingdom of God, beyond what the holy and goodly martyrs and -saints did in the days that were before us; Huss, Bilney, Ridley, -Hooper, Cranmer, with their brethren, if they were now in the world, -would cry out and say, Our light and knowledge of the word of the -Testament of Christ was much inferior to the light that at this -day is broken forth, and that will yet daily, in despite of men -and devils, display its rays and beams amongst the sons of men![18] -When the children of Israel were to depart the land of Egypt, the -Lord made known himself to them otherwise than ever he made known -himself either to Abraham, Isaac, or Jacob, their fathers (Exo 6:3). -The book also, at the recovering the church from under Antichrist, -is to be unlocked and unsealed gradually, first one seal and -afterwards another, and last of all the seventh, before which time -the book will never quite be opened (Rev 5; 6). According to that -of the angel, 'Go thy way, Daniel; for the words are closed up, and -sealed till the time of the end' (Dan 12:9). In which time (which -is the time of New Jerusalem) they shall be opened, and men shall -consider it perfectly (Jer 30:24; 23:20). Wherefore, - -2. It must needs be that the church return to her old and primitive -love. For what is the cause of the want of love to Christ and one -another now, but our want of light in the things, mysteries, and -privileges of the glorious gospel of the Son of God? Wherefore -this being come, then love will reign, and have her perfect work -among the godly. Love is the very quintessence of all the graces of -the gospel, and is as transparent to them; 'the greatest of these -is charity' (1 Cor 13:13). It is the 'fulfilling of the law,' 'the -bond of perfectness,' and the most 'excellent way' (1 Cor 12:31; -Rom 13:10; 1 Cor 16:14; Col 3:14). Wherefore the Holy Ghost doth -mean, by this word transparent glass, that the height of light, and -the height of love, will be found in this city; all their things -shall be done without confused smoke and darkness, and also without -spiritual pride and desire of vain-glory: then shall they indeed -do all their things in charity, and in the feeling bowels and -fellowship of the gospel. 'Then shall the offering of Judah and -Jerusalem be pleasant unto the Lord, as in the days of old, and -as in former years' (Mal 3:4). - -Alas! though now through grace the saints of God have attained to -more light and knowledge in the mysteries of the kingdom of God -than heretofore they had, yet their light is far inferior to that -which will be when this city is built. Our spiritual union and -fellowship in the very bowels of the grace and gospel of the Lord -Jesus Christ also is yet greatly defective. It is said that 'no -man was able to enter into the temple' of God, 'till the seven -plagues of the seven angels were fulfilled' (Rev 15:8). But when -the seven last plagues are spent, and when all the adversaries of -the church, which caused terror in the land of the living, shall -be laid with the uncircumcised in the pit, then look for golden -days, and not till then (Eze 32:18). Then shall this golden street -be finished; that is, then shall the light, faith, love, and -holiness of the gospel be walked in and embraced in a transparent -and transcending way. 'He shall cause them that come of Jacob to -take root; Israel shall blossom and bud, and fill the face of the -world with fruit' (Isa 27:6). - -[The city has no temple.] - -Ver. 22. 'And I saw no temple therein; for the Lord God Almighty -and the Lamb are the temple of it.' These words do, in my present -light, point at the end of the days of this Jerusalem here in -this world: and in so doing they signify to us, that when she is -built, she shall stand and continue in this her glorious state -afore-mentioned even until that glory be swallowed up of that which -doth excel. That they do point at the end of her day in this world, -I do gather from these particulars:- - -First. Because they are the last words of the description of her -glory,-that is, these and the words ensuing, which is but one and -the same continued speech; and it is easy to conclude that John, -in this description of this city, doth, from first to last, even -from the first appearing of her as she cometh out of Babylon till -she be perfect in glory, give us the relation of it. First, I say, -showing us her descending, then her building, and afterward the -glory of that building; at the end of which also he showeth to us -with what glory he will crown this glory, even by swallowing of -her up with a far more exceeding and eternal weight of glory. - -Second. Because in these words he doth absolutely cut off all -and every whit of her outward and external glory; that is, as to -outward ordinances and temple-worship, which yet was to be most -famous for a long time in this new and goodly city; which he -verifies in the eleventh chapter of this prophecy, which chapter -is a summary collecting of the church in her fall and rise under -Antichrist, which church there in her rise is this city here in -her glory in this world. He tells us there, I say, that when the -kingdoms of this world were become the kingdoms of the Lord, and -of his Christ, that 'then the temple of God was opened in heaven'; -that is, temple-worship under the gospel recovered into its former -and primitive state and purity, in which it was before the coming -in of the man of sin (Rev 11:15-19, compared with 15:8). Which -temple he here utterly shutteth out, saying, 'I saw no temple -therein'; in the room of which he setteth the presence of the Lord -Jesus, and God his Father, making them to stand and be in the room -of temple and gospel-worship, in that manner as it is used while -we here live in the flesh. 'For the Lord God Almighty and the -Lamb are the temple of it.' It is true, the Lord God Almighty and -the Lamb are the temple of this church in her lowest condition, -therefore much more when she is brought into the condition that -she is in at her rebuilding; but yet, neither in her low estate, -nor yet in her highest, is it proper to say, that so long as she is -in this world, God will be a temple to her, in opposition to her -temple and gospel-worship, in outward and New Testament administrations. -Wherefore when he saith He 'saw no temple therein,' and that from -this reason, because 'the Lord God Almighty and the Lamb are the -temple of it'; he must needs aim at a state to which the church -cannot attain until her Lord comes. For then will that which is -perfect be come, and that which is in part be done away (1 Cor -13:10). - -Now that the temple in this place excluded, can signify nothing -else but the outward orderly way of God's worship, which the saints -ought with conscience, in faith, to be found in till their Lord -comes, consider that our New Testament doth use the word 'temple' -three several ways: 1. For the outward order and worship or -discipline of the Gospel (Rev 11:1-3). 2. For the body of Christ, -which is his church, &c. 3. And lastly, For the Lord God Almighty -and the Lamb, which here are said to be the temple of this city. - -Now then, when he saith he saw 'No temple therein,' he cannot -exclude the Lord God Almighty and the Lamb, for they are here -said to be 'the temple of it.' Neither can he shut out the church, -which is the body of Christ, for that is the city itself; yea, and -the church shall be God's temple, and God and Christ the temple -of the church for ever and ever He must therefore by this word 'no -temple,' exclude only the outward way of gospel-worship, in which -the saints in the times of the New Testament both meet and edify -each other, and also meet their God, and are blessed and refreshed -by him. Again, that this outward gospel-worship should be laid -aside while the church is in this world, before her Lord doth come -to be enjoyed by her, as touching his personal presence; it looks -too like ranting opinions, and contradiction to Scripture, for me -to believe (1 Cor 11:26). For when he comes, but not till then, -shall these things be laid aside. - -Besides, that which yet confirms me more fully in this opinion, -is because herein this New Jerusalem doth most exactly answer the -city and temple, which was built after the captivity; which city -and temple being once built, it stood till Christ our Lord did visit -them in his own personal coming the first time; as the prophets -also said it should. 'The Lord, whom ye seek,' saith one, 'shall -suddenly come to his temple, even the messenger of the covenant, -whom ye delight in; behold, he shall come, saith the Lord of Hosts' -(Mal 3:1). And again, 'I will shake all nations, and the desire -of all nations shall come; and I will fill this house with glory, -saith the Lord of Hosts.' Wherefore 'the glory of this latter -house shall be greater than [that] of the former, saith the Lord -of Hosts: and in this place will I give peace, saith the Lord of -Hosts' (Hagg 2:7,9). - -Now observe, that from the time of the building of the second -temple to the coming of Christ, the worship of the temple order -was to be by all most devoutly and continually observed. But when -the Lord Jesus was come, and had established his own more honourable -and New Testament dispensation, then all the former temple-worship -fell to the ground, and became, with all the instruments of -worship that there unto belonged, null and void. Yea, and it was -a derogation to his gospel to offer to uphold that former way -of worship, after he had by his own personal presence and Spirit -brought in that other dispensation. All which, I say, will be -answered by our second and New Testament New Jerusalem. For as the -Old Jerusalem was built after the Jews were come out of literal -Babylon, so is our New Jerusalem built after our coming out of -the antichristian oppression of spiritual Babylon. Again, as that -city did after she was built continue and retain her temple-worship, -until the personal appearing of Christ the first time, so New -Jerusalem shall retain and hold her outward New Testament worship -till HE comes in person the second time. After all which, as the -second temple was swallowed up of a more heavenly and spiritual -dispensation by the personal presence of Christ, so shall also -the New Jerusalem temple-worship be swallowed up by the glory of -the appearing of the person of Christ the second time; as Paul -saith, for he speaks in the person of Christ, 'Till I come, give -attendance to reading, to exhortation, to doctrine,' &c. (1 Tim -4:13). - -Thus then, when this holy city doth once again appear upon the -stage, and in her own situation, and when she hath been showed in -the attire of a queen before the face of all nations, and their -kings; and when she hath by the glory of the light of her New -Testament temple, gathered, as with a net, the number of God's -elect; then she is taken into her husband's privy chamber, where -she and he alone shall be in that blessed fellowship and communion -that shall not again be once eclipsed, or in the least interrupted -to eternity. - -Thus have I showed you my present light into this portion of the -Holy Scripture. If any can give me further, I hope I shall not -refuse it. But as yet, methinks this should be the genuine sense -of this place, and is the very track of John himself. For after -he had seen the wall for present safety, the foundations for -continuation, the gates for entrance, and the like, then he comes -to tell us of the glory of all, and of the street itself at last; -which indeed is the last and end of all the order of God, and to -continue till an end be put to it by mortality's being swallowed -up of life. As is yet more fully showed you in the next verse of -this description. - -[The city needs not the light of sun or moon.] - -Ver. 23. 'And the city had no need of the sun, neither of the moon, -to shine in it: for the glory of God did lighten it, and the Lamb -is the light thereof.' - -'And the city had no need of the sun.' That is, after temple-worship -is over: this verse is added therefore for further clearing up -and illustrating of that which he said before. There he tells us -this city had 'no temple,' and here he tells us she needed neither -the light of the sun or moon. There he said, 'The Lord God Almighty -and the Lamb are the temple of it'; and here he saith, they are -the light thereof. The substance of which, in the language of the -Holy Ghost, is this: the reason why temple-worship is now gone -and over, it is because there is now no need in this city of the -light of the sun and the moon; and the reason why she hath now no -need of them, is because the Lord God Almighty and the Lamb are -to it instead of both temple and light. 'For the Lord God Almighty -and the Lamb are the temple of it.' 'For the glory of God did lighten -it, and the Lamb is the light thereof.' Whereby we may note, that -though the light in which she descended, being the purity of -temple-worship, was glorious, yet this city shall, when she is -once built, so advance from glory to glory, that at the last she -shall be more happy without the help of that light, without which -she had been for ever unbuilt, than she was by it in the midst of -the fulness of it. - -'And the city had no need of the sun,' &c. The word sun is in -Scripture taken divers ways; sometimes for the true and natural -sun in the firmament; sometimes again for persecution, and the -rage of the enemy, &c. (Josh 10:12; Matt 13:6). But I take 'sun' -here not to be any of these, but for the good and pure word of the -gospel of Christ, unfolded, opened, and explained by the servants of -Christ; which sun is the same that before you find to be darkened -by the Antichristian fog and mist, which was darkened, I say, -even to a third part of it (Rev 8:12; 9:2). This sun, or word of -the gospel, Paul saith it is shadowed forth even by that which -shineth in the firmament of heaven, because as that by its light -and shining, giveth to those that have eyes, to see the glory -and excellency of this world, so by the shining and light of the -gospel is given 'the light of the knowledge of the glory of God -in the face of Jesus Christ,' and a view of the excellency of -the things of the world to come (2 Cor 4:3-6). Now, I say, though -while the church is in this world, and on this side the state of -glory, she cannot live and flourish without the shining of this -sun, but would be lifeless and lightless, and without all heat -and comfort-for it is the entrance of the law that giveth light -here, and that lighteneth the eyes, 'making wise the simple' (Psa -19:7,8; 119:130)-yet at the day of the coming of her Lord in person -she shall see far more clearly without the thus shining of the sun -than ever she did or could see with and by it. 'And the city had -no need of the sun.' For when by the light of it the whole body -of the elect have found out the way to this city, and when they -have also by this light accomplished and fulfilled all their work; -yea, when the Lord himself is come, and doth immediately communicate -far more glorious light to this city without it than ever he did -by it; what need is there then of the light of this sun? for that -is to be of use but for the time present, even until the whole of -the body of the Lord Jesus is come to the perfect measure, even -'to the measure of the stature of the fulness of Christ' (Eph -4:10-12). So then, when the body of Christ is in every sense -completed in this life by the light of the sunshine of his holy -gospel, what need of this sun? And hence it is that the word of -the gospel is called 'the word of reconciliation,' 'the word of -faith,' and 'the words of this life' (2 Cor 5:19; Rom 10:8; Acts -5:20). Wherefore, I say, it ceaseth when there is no more to be -reconciled, and when faith in all is perfected, and when this life -is put an end unto by the coming in of another. For 'when that -which is perfect is come, then that which is in part shall be done -away' (1 Cor 13:8-10). - -The ministers of the gospel are of use so long as there is either -elect to be converted, or any converted soul to be perfected by that -measure of perfection that God hath appointed on this side glory; -but when this work is done, their ministry ceaseth. Wherefore, -though like the widow's sons, they are busy to borrow vessels for -the oil so long as it is running, and emptying itself out of the -great and principal barrel; yet when it ceaseth, as it will do, when -there are no more vessels to be found, then let them sit down as -they, and receive of the fruits of their labour, for the reward -of their work is then only to be enjoyed by them (2 Kings 4:1-6). - -'And the city had no need of the sun, neither of the moon to shine -in it.' This word moon also, as well as that of the sun, is to be -taken divers ways in the Scriptures of truth; sometimes for the -natural one, sometimes for the world and persecutors, &c. (Josh -10:13; Rev 12:1; Psa 121:6). But moon here is to be taken for the -church of God, with reference to her life, conversation, duties, -and exemplary behaviour, in which she is conversant on this side -glory; according to that of the Song, 'Who is she that looketh forth -as the morning, fair as the moon, clear as the sun, and terrible -as an army with banners?' (Cant 6:10). When he saith, then, that -at this day there shall be here no need of the shining light of -the moon, he means that this city at this day, in the state she -is in when she hath the person of the Lamb in her, then she shall -have no need of the growth of Christianity, for they shall be all -perfect; nor no need of mortification, for there shall be no sin. -They shall not need now, as in time past, to exhort and encourage -one another to stick fast to the promise, for they shall be -swallowed up of life and open vision (2 Cor 5:4). Here shall be no -need either of prayer, of repentance, of faith, or of good works, -as afore. 'And the city had no need of the sun, neither of the -moon to shine in it.' - -Now, I say, the Holy Ghost is pleased to bring in here the shining -virtues of the church under the notion of a shining moon, because, -as the church herself is compared to the moon, so her virtues are -as naturally compared to a shining light; as Christ saith, 'Let -our light so shine' (Matt 5:16); and again, 'Let your loins be -girded about, and your lights burning' (Luke 12:35; Phil 2:15). -For, indeed, while we are here, that church and congregation of -the Lord doth most shine, and most send forth the golden rays and -pleasant beams of Christianity, that is most in the exercise of -the afore-mentioned virtues. Take away the moon, and the night -is doubtful; or though the moon be in the firmament, if she hath -lost her light, the night is not thereby made more comfortable. -And thus, I say, it is first with the world, where here there is -no church to shine, or where there is a church that doth not so -shine that others may see and be lighted. For while the day of -time doth last, even the world itself hath need of the shining of -the church; but at this day this time will be no longer, because -the day of eternity will break, and by that means cause the world -that now is, even the world of the ungodly, to cease to have a -being here any longer. Therefore now no need of the moon, or of -the light thereof, to shine before that which is not.[19] - -Second. Again, as the church is in her light before men as the moon -is in her light in the night to the world, so, as I said before, -this city which is called also heaven, she, even she, shall have -no need of these things, for she shall be taken up in open vision, -and shall be completely delivered from all imperfection; she shall -not need now the light of her children to provoke her and to stir -her up to this or the other act of holiness; all shall be done, all -shall be complete, the Lord himself is come. Indeed, while Christ -is absent as touching his person, and while the work of God is not -yet completely done in the church, there will be need both of the -light of sun and moon, but when the work is done, and he come, -then these things will be out of use. Thus 'the path of the just -is as the shining light, that shineth more and more unto the perfect -day' (Pro 4:18). - -'For the glory of God did lighten it, and the Lamb is the light -thereof.' This is rendered as the reason why at this day both the -light of the sun and moon are needless; it is because 'the glory -of God did lighten it,' and because 'the Lamb is the light thereof.' -Now the glory of God must be understood in this place, not of that -glory that doth attend the church in this world, for that glory -doth attend the church upon the account of her purity of worship, -of temple-worship, and doth either abide on her, or withdraw itself, -according to her exact observing the rule, or declining from it, -as I have showed you in the beginning of this discourse (see the -exposition of the 11th verse). But the glory that here you read of, -it is a glory that supplieth this city without those ordinances; -yea, therefore, those ordinances, as the temple and the light -of the sun and moon, do cease because of the glory of this glory -that now is come into this city. 'The city had no need of the sun, -neither of the moon to shine in it,' mark, 'for the glory of God -did lighten it, and the Lamb is the light thereof.' - -Wherefore, I say, this glory that now he speaks of, it is the -glory that shall possess this city at the end of her glory in this -world; wherefore, as saith the Holy Ghost by Isaiah the prophet, -from this day forward, 'The sun shall be no more thy light by -day, neither for brightness shall the moon give light unto thee; -but the Lord shall be unto thee an everlasting light, and thy God -thy glory' (Isa 60:19). - -'For the glory of God did lighten it,' &c. Thus it was at the -finishing of the tabernacle in the wilderness, and of the temple -at Jerusalem; both which were figures, in their finishing, of the -finishing of the state of the church in this world; and it is said -of them, that in the day when they in all things were accomplished, -according to the fashion that was revealed before concerning their -order and accomplishment, that then the glory of God so appeared -upon them, that neither Moses nor Aaron was able to enter in, or -to stand therein, because of the cloud, and of the glory of the -Lord that at that time filled the house (Exo 40:33,34; 1 Kings -8:10,11). Thus you see this city descends in one measure of glory, -and is consummate in another measure of glory. The glory of the -Lord was upon the mount Sinai while the pattern of the tabernacle -was giving, but it rested on the tabernacle when the work thereof -was finished; to signify, I say, that the glory of God will rest -in his ordinances, and in his church by them, so long as ordinances -are in use; but when they are needless, then it will rest in the -church without them, and that more gloriously than ever it therein -did rest by them. - -'For the glory of God did lighten it, and the Lamb is the light -thereof.' Mark, though now there shall be no need of temple, -sun, or moon, yet Christ the Lamb, or the Man who was offered in -sacrifice for our redemption, shall be of use and benefit; 'for the -glory of God did lighten it, and the Lamb is the light thereof.' -Wherefore, all that we who are the saved shall enjoy of glory and -sweetness in another world, though we shall not enjoy it from God -through Christ, by and in the ordinances, yet we shall enjoy it -through Christ the Lamb without them; 'for the Lamb is the light -of it.' by this word Lamb, he would have us understand that when -we are in glory, the blood, death, and bloody conquest that the -man Christ did get over our infernal enemies, will be of eternal -use to us; because that benefit of Christ shall not only for ever -be the foundation of our eternal felicity, but the burden of our -song of glory in all our raptures among the angels (Rev 5:9). It -will be the blood, the blood, the redeeming blood of the Lamb. -'Blessing, and honour, and glory, and power be unto him that -sitteth upon the throne, and unto the LAMB for ever and ever' (Rev -5:13). It is he in whom will be found the seven eyes, the seven -spirits of God, in whose light we shall see the heights and depths -of those springs and everlasting foundations and depths of glory -for ever; and, indeed, the conceit of the contrary is foolish -(Zech 3:9; Rev 5:6). Is not Christ the head, and we the members? -and do not the members receive their whole light, guidance, and -wisdom from it? Is not he also the price, the ground, and bottom -of our happiness, both in this world and that which is to come? -And is it possible it should be forgotten, or that, by it, our joy, -light, and heaven should not be made the sweeter to all eternity? -Our soul is now bound up in him, as in a bundle of life (1 Sam -25:29). And when we come thither, he is still the Christ, our -life; and it is by our being where he is that we shall behold his -glory and our glory, because he is glorified (Col 3:3,4; John -17:24). 'For the glory of God did lighten it, and the Lamb is the -light thereof.' As he said, 'Ye now therefore have sorrow; but I -will see you again, and your heart shall rejoice, and your joy no -man taketh from you' (John 16:22). - -Thus much of this city, her descending, her fashion, her glory, -and of her wading through glory, from glory to glory. - - -[FOURTH. THE INHABITANTS OF THE CITY, THEIR QUALITY, AND NUMEROUSNESS.] - -Ver. 24. 'And the nations of them which are saved shall walk in -the light of it; and the kings of the earth do bring their glory -and honour into it.' After this long and pleasant description of -this holy and new Jerusalem, the Holy Ghost now falleth upon a -relation of the people that shall be the inhabitants of this city, -and of their numerousness and quality. - -'And the nations,' &c. The nations of the world, both of the Jews -and Gentiles. - -Every one knoweth what the nations are, wherefore I need not stay -upon the explication of that, for it doth in general include the -multitude of the sinners of the world (Eph 2:1-3; 1 Cor 6:9-11; -Titus 3:3). Therefore, when he saith, the nations shall walk in -the light of this city, it is as if he had said, that at this day, -when she is here in her tranquility, the sinners and disobedient -among the sons of men shall by multitudes and whole kingdoms come -in and close with the church and house of God. These spiders shall -take hold with their hands, and be in kings' palaces (Pro 30:28). - -'And the nations,' &c. For this word, 'the nations,' is a great -word, and it comprehendeth much; mark, it doth not say a nation, -or some nations, neither doth it say few or small nations, -but indefinitely, the nations, many nations, strong nations, all -nations, the nations in general; only he ties them up with this -limit, the nations of them that are saved (Isa 52:15; 60:22; 2:2). -Which yet is not so much spoken to clip off the multitude that we -suppose may then be converted, as to show us their qualifications -and happiness; as he saith by the prophet in another place, Thy -children shall be all holy, or righteous, 'and great shall be the -peace of thy children' (Isa 54:13; 60:21). 'And the nations of -them which are saved shall walk in the light of it.' Surely the -Holy Ghost would never have spoken at such a rate as this, if he -had not intended to show us that at the day of the setting up of -this Jerusalem, a great harvest of sinners shall be gathered by -the grace of the gospel. But the truth is, the Scriptures go with -open arms towards the latter end of the world, even as if they -would grasp and compass about almost all people then upon the face -of the whole earth with the grace and mercy of God. 'The earth,' -saith God, 'shall be full of the knowledge' of the glory 'of -the Lord, as the waters cover the sea' (Isa 11:9; Hab 2:14). As -he saith, also, for the comfort of the church in another place, -'Behold, I have grave thee upon the palms of my hands, thy walls -are continually before me. Thy children shall make haste; thy -destroyers and they that made thee waste shall go forth of thee. -Lift up thine eyes round about, and behold: all these gather -themselves together, and come to thee. As I live, saith the Lord, -thou shalt surely clothe thee with them all, as with an ornament, -and bind them on thee, as a bride doeth. For thy waste and thy -desolate places, and the land of thy destruction, shall even now be -too narrow by reason of the inhabitants, and they that swallowed -thee up shall be far away. The children which thou shalt have, -after thou hast lost the other, shall say again in thine ears, The -place is too strait for me; give place to me, that I may dwell. -Then shalt thou say in thine heart, Who hath begotten me these, -seeing I have lost my children, and am desolate, a captive and -removing to and fro? and who hath brought up these? Behold, I was -left alone, these, where had they been?' (Isa 49:16-21). Thus the -multitudes of the nations shall at this day be converted to the -Lord, and be made the inhabitants of this Jerusalem; as he saith -again, 'The kingdoms of this world are become the kingdoms of our -Lord and of his Christ' (Rev 11:15). And again, 'The kingdom and -dominion, and the greatness of the kingdom under the whole heaven, -shall be given to the people of the saints of the Most High, whose -kingdom is an everlasting kingdom, and all dominions shall serve -and obey him' (Dan 7:27). - -And observe it, these promises are to be fulfilled in the last -days, at the time of the pouring forth of the last vial, which is -the time of the sounding of the last of the seven trumpets; for -then this city shall be built, and Lucifer fallen from heaven; then -the prisoners shall be set at liberty, and the people be gathered -together, 'and the kingdoms to serve the Lord' (Isa 2:1,2; 14:4-6; -Psa 102:20-22; Rev 11:15-17). 'Rejoice, O ye nations, with his -people, for he will avenge the blood of his servants, and will -render vengeance to his adversaries, and will be merciful unto -his land, and to his people' (Deu 32:43). Alas! it is now towards -the end of the world, and therefore now all is going, if the Lord -steps not in with the riches of his grace. Wherefore now at last, -before all be turned into fire and ashes, behold the Lord casts -the net among the multitude of fish, and the abundance of the sea -shall, without fail, be converted to Jerusalem (Isa 60:5). Though -Satan and Antichrist have had their day in the world, and by their -outrage have made fearful havoc of the souls of sinners from time -to time, yet now at length God will strike in for a share with them, -and his Son 'shall divide the spoil with the strong' (Isa 53:12). -Wherefore he now sets up this city, puts the glory of heaven upon -her, provides a new heaven and a new earth for her situation (Isa -66:22); drives profaneness into the holes and dens of the earth; -giveth righteousness authority to reign in the world (2 Peter 3:13); -and takes off the veil from all faces, that none may hereafter be -for ever beguiled by blindness and ignorance (Isa 25:7). Now shall -they make merry with the things of God; now shall all eat the fat -and drink the sweet (1 Kings 4:20; Neh 8:10,12). For 'in this -mountain shall the Lord of hosts make unto all people a feast of -fat things, a feast of wines on the lees, of fat things full of -marrow, of wines on the lees well refined' (Isa 25:6). - -'And the nations of them which are saved shall walk in the light of -it.' They 'shall walk in the light of it.' That is, in the light -that is in it while it is in its purity in this world, and in -the glory of it when it is in its perfection and immortality in -another. Whence note by the way, that in the midst of all this -glory, or while the glorious light of the gospel shall thus shine -in the world, yet even then there will be some also that will not -see and rejoice in the glory hereof. But as for those, whoever -they are, they are excluded from a share in the blessed and goodly -privileges of this city. 'The nations of them which are SAVED -shall walk in the light of it.' - -'And the kings of the earth do bring their glory and honour into -it.' By these words are great things held forth. He told us before -that the nations of them that are saved shall walk in the light -of it; and here he tells us that even their kings also, the kings -of the earth, do bring their honour and glory to it. The people -of the nations they are but like to single pence and halfpence, -but their kings like gold angels and twenty-shilling pieces.[20] -Wherefore, when he saith that the kings of the earth do bring -their glory and honour unto it, it argueth that the gospel and the -grace of God, when it is displayed in its own nature, and seen in -its own complexion, even then they that have most of the honour -and glory of the world will yet stoop their top-gallant[21] unto -it. 'Because of thy temple which is at Jerusalem, shall kings -bring presents unto thee' (Psa 68:29; Isa 49:22,23). 'The kings -of Tarshish, and of the isles, shall bring presents' to thee: 'the -kings of Sheba and Seba shall offer gifts. Yea, all kings shall -fall down before him; all nations shall serve him' (Psa 72:10,11). -The kings shall see and arise, and 'princes also shall worship -because of the Lord,' &c. (Isa 49:7). The kings shall come to thy -light, and princes to the brightness of thy rising (Isa 60:1-5). -'The Gentiles shall see thy righteousness, and all kings thy -glory' (Isa 62:2). Yea, 'that which had not been told them shall -they see, and that which they have not heard shall they consider' -(Isa 52:15). 'All the kings of the earth shall praise thee, O Lord, -when they hear the words of thy mouth. Yea, they shall sing in the -ways of the Lord: for great is the glory of the Lord' (Psa 138:4,5). -Thus, we see, that though in the first day of the gospel, the poor, -the halt, the lame, and the blind are chief in the embracing of -the tenders of grace, yet in the latter day thereof God will take -hold of kings. - -'And the kings of the earth do bring their glory and honour into -it.' INTO IT; that is, to Jerusalem. Wherefore this city must be -built before they all of them will fall in love with her. Indeed, -I do conceive that some of them will lay their hand to help forward -the work of this city, as did Hiram with Solomon, and Darius, -Cyrus, and Artaxerxes, with Ezra and Nehemiah, at the building and -repairing the city, in the letter, in the days of old (2 Chron -2:11-15; Ezra 1:1-4; 6:1-3; 7:21). But yet, I say, the great -conquest of the kings will be by the beauty and glory of this city, -when she is built. 'thou shalt arise,' O Lord, 'and have mercy upon -Zion; for the time to favour her, yea, the set time is come. For -thy servants take pleasure in her stones, and favour the dust -thereof. So the heathen shall fear the name of the Lord, and all -kings thy glory' (Psa 102:13-15). And, indeed, before this city is -set up, and established in her own place, most of the kings and -great ones of the earth will be found employed and taken up in -another work, than to fall in love with Mount Zion, and with the -hill thereof. They will be found in love with mistress Babylon, the -mother of harlots, the mistress of witchcrafts, and abominations -of the earth (Rev 17:2,12-14; 18:3,9). They will, I say, be -committing fornication with her, and will be as the horns upon the -heads of the beast, to defend the riding lady from the gunshot that -the saints continually will be making at her by the force of the -Word and Spirit of God. They will be shaking the sharp end of their -weapons against the Son of God, continually labouring to keep him -out of his throne, and from having that rule in the church, and -in the world, as becomes him who is the head of the body, and over -all principality and power. 'These shall make war with the Lamb' -(Rev 17:14). But, I say, it shall so come about at the last, by -the illuminating grace of God, and by the faithful and patient -enduring of the saints, together with the glory that everywhere -shall now be abiding on the church and congregation of Jesus, -that they shall begin to receive a man's heart, and shall consider -things that have not been told them; wherefore at last they shall -withdraw themselves from the love of this mistress, and shall -leave her to scrape for herself in the world, and shall come with -repentance and rejoicing to Zion; nay, not only so, but to avenge -the quarrel of God, and the vengeance of his temple; and to -recompense her also for the delusions and enchantments wherewith -she hath entangled them. 'These shall hate her, and they shall make -her desolate and naked, and shall eat her flesh, and burn her with -fire' (Rev 17:16). - -Now, madam, what sayest thou? The kings must come to Jerusalem, -Jezebel. Thy chamber companions will shortly, notwithstanding thy -painted face, cast thee down headlong out at the windows. Yea, they -shall tread thee in pieces by the feet of their prancing horses, -and with the wheels of their jumping chariots (2 Kings 9:30-33). -They shall shut up all bowels of compassion towards thee, and shall -roar upon thee like the sea, and upon thy fat ones like the waves -thereof (Jer 50:41,42). Yea, when they begin, they will also make -an end, and will leave thee so harbourless and comfortless, that -now there will be found for thee no gladness at all, no, not so -much as one piper to play thee one jig. The delicates that thy soul -lusted after, thou shalt find them no more at all (Rev 18:12-22). -'Babylon the glory of kingdoms, the beauty of the Chaldees' excellency, -shall be as when God overthrew Sodom and Gomorrah. It shall never -be inhabited, neither shall it be dwelt in from generation to -generation; neither shall the Arabian pitch tent there, neither -shall the shepherds make their fold there. But wild beasts of the -desert shall lie there, and their houses shall be full of doleful -creatures. And owls shall dwell there, and satyrs [that is, the -hobgoblins, or devils] shall dance there. And the wild beasts -of the islands shall cry in their desolate houses, and dragons -in their pleasant palaces; and her time is near to come, and her -days shall not be prolonged' (Isa 13:19-23). Thus wilt thou come -down wonderfully. For 'in thee have they set light by father and -mother; in the midst of thee have they dealt by oppression with the -stranger: in thee have they vexed the fatherless and the widow. -In thee are men that carry tales to shed blood: and in thee they -eat upon the mountains, in the midst of thee they commit lewdness' -(Eze 22:6-10). God hath smitten his hands at thy dishonest gain, -and all the blood which hath been in the midst of thee; God will -be avenged of thee, but will not meet thee as a man (Isa 47:1-3). -You 'have cast lots for my people,' saith God: you 'have given a -boy for a harlot, and sold a girl for wine, that they might drink.' -You have made havoc of my young converts to satisfy your lusts; -therefore, 'What have ye to do with me, O Tyre and Sidon, and all -the coast of Palestine? Will ye render me a recompence? And if ye -recompence me swiftly and speedily, will I return you recompence -upon your own head' (Joel 3:1-4). I will throw it as dirt in your -face again. And never talk of what thou wast once, for though -thou wast full of wisdom, and perfect in beauty, though thou hast -been in Eden, the garden of God, yea, though every precious stone -for some time was thy covering, and thou the very anointed cherub -that covereth, walking upon the mountain of God, and in the midst -of the stones of fire, yet because-by reason of the multitude of -thy merchandize-thou hast sinned, and art filled with violence. -'Therefore God will cast thee, as profane, out of the mountain of -God, and will destroy thee, O covering cherub, from the midst of -the stones of fire'; yea, he will cast thee to the ground, and lay -thee before kings, that they may behold thee. And 'all they that -know thee among the people shall be astonished at thee: thou shalt -be a terror, and never shalt thou be any more' (Eze 28:12-19). -'And when thou art spoiled, what wilt thou do? Though thou clothest -thyself with crimson, though thou deckest thee with ornaments of -gold; though thou rentest thy face with painting, in vain shalt -thou make thyself fair, thy lovers will despise thee, they will -seek thy life' (Jer 4:30). - -'And the kings of the earth do bring their glory and their honour -into it.' Mark, they do not only forsake the crimson harlot, neither -do they content themselves with eating her flesh and burning her -with fire, but they come over, they come over to Jerusalem; they -are conquered by the grace of Christ and wisdom of the Son of God. -They shall make war with the Lamb, but the Lamb shall overcome -them, for he is King of kings and Lord of lords, and those that are -with him are called, and chosen, and faithful. Now they shall all -give way to the government of the King of kings, the governor of -the Jews (Ezra 6:7), and shall with gladness delight to see him -rule his spouse with his own law, rules, and testament; they shall -play the pranks of Jeroboam no longer, in making calves to keep -the people from going up to Jerusalem to worship. Now they shall -count him also king of nations, as well as king of saints; and he -shall wear the crowns, and they shall seek to him (Rev 19:12,15; -Jer 10:7; Isa 52:15; 2 Chron 9:23). - -[The city secure, the gates always open.] - -Ver. 25. 'And the gates of it shall not be shut at all by day for -there shall be no night there.' - -This is the effect of what you read before, namely, of the coming -in of the kings and great ones of the earth to this Jerusalem. For -when the whore is made desolate and naked, and burned with fire, -and when the kings also that loved her, and that maintained her, -are come in, and have closed with the glory and beauty of this -city, then what need is there to shut the gates? Alas, all the -injuries that the kings and great ones of the earth have done to -the church and spouse of Christ in these days of the New Testament, -it hath been through the instigation and witchcraft of this mistress -of iniquity. 'The horseman lifteth up both the bright sword and -the glittering spear' (Nahum 3:3,4), against the saints of God, -by reason of the multitudes of the whoredoms of the well-favoured -harlot, the mistress of witchcrafts, who selleth nations through -her whoredoms, and families through her witchcrafts. Wherefore -I say, this gentlewoman being laid in her grave, and all her fat -ones gone down to the sides of the pit, these kings will change -their mind, and fall in love with the true and chaste matron, and -with Christ her Lord. Now when this is thus, this city must needs -be safely inhabited as towns without walls, and as a place near -to which there is neither thief nor ravenous beast (Isa 2:4; Jer -33:16; Zech 2:4; 14:11). - -Persecutors, while they remain in their spirit of outrage against -the church and people of God, they are frequently in the Scripture -compared to the venomous dragons, fierce lions, and ravenous wolves -(Jer 51:34,37). All which at this day shall be driven out of the -world, that is, so out, as never to molest the church again, or to -cause a gate of this city to be shut, through fear, against them; -as he saith by the prophet, 'In the habitation of dragons where -each lay, shall be grass, with reeds and rushes' (Isa 35:7). In the -habitation of dragons, that is, even in the places of persecutors, -where each lay, shall be food for the flock of Christ. The dragon -is a venomous beast, and poisoneth all where he lieth! He beats -the earth bare, and venoms it, that it will bear no grass, as do -the persecutors where they inhabit and lie. But behold, the days -do come in which these dragons shall be removed, and the ground -where they lay be made fruitful and flourish, so that even there -shall be places for the flocks to lie down in. 'In the habitation -of dragons, where each lay, shall be grass, with reeds and rushes. -No lion shall be there, nor any ravenous beast shall go up thereon; -but the redeemed of the Lord shall walk there, and the ransomed of -the Lord shall return and come to Zion with songs, and everlasting -joy upon their heads; they shall obtain joy and gladness, and -sorrow and sighing shall flee away' (Isa 35:7-10). According to -that of Moses, the Lord 'will give peace in the land, and ye shall -lie down, and none shall make you afraid.' For 'he will rid evil -beasts out of the land,' and the sword shall not go through it more -(Lev 26:6). 'And my people shall dwell in a peaceable habitation, -and in sure dwellings and in quiet resting-places' (Isa 32:18). - -'And the gates of it shall not be shut at all by day, for there -shall be no night there.' This word DAY we may understand two -ways; either for the day of bringing in to fill this city, or for -the day of her perfection and fulness. Now if you take it with -reference to the day in which her converts are coming in, as indeed -it ought, why then, the gates shall not be shut at all. 'Thy gates -shall be open continually, they shall not be shut day nor night, -that men may bring unto thee the forces of the Gentiles, and that -their kings may be brought' (Isa 60:11). - -But again, this day of grace, and of conversion of sinners, it must -be looked upon either as the church is in captivity and persecution, -or as she is out. Now, as she is in captivity, so her longest day -is usually accompanied with a black and doubtful night of temptation -and affliction. Wherefore this day here being spoken of, it is -the day of grace that she shall have even when she is absolutely -delivered from the rage of the beast, false prophet, and whore. -Wherefore he is not content to say, the gates shall not be shut at -all by day, but adds withal, 'for there shall be no night there'; -as who should say, I know that commonly in the day of the church's -affliction she is accompanied with nights as well as days, but -it shall not be so here; 'Thy sun shall no more go down, neither -shall thy moon withdraw itself; for the Lord shall be thine everlasting -light, and the days of thy mourning shall be ended' (Isa 60:20). - -Wherefore John, considering this, doth quite exclude the night, saying, -'There shall be no night there.' Indeed after this New Jerusalem -hath had her golden day in this world, I say, just towards the -ending thereof, she will yet once again be beset with raging Gog -and Magog, which enemies will, after the long safety and tranquility -of this city, through the instigation of the devil come upon the -breadth of the earth, and encamp about this holy city (Eze 28; 29). -But behold in the midst of this intention to swallow her up, the -Lord rains fire and brimstone from heaven and destroys them all; -so that God, I say, though he may bring one only evening upon this -holy city after her long peace and rest among the sons of men, yet -he shall not bring one night upon her, nor cause a gate thereof -to be shut for ever. The sun shall now stand still in the midst of -heaven, and this night shall be thus prevented by this marvellous -judgment of God (Josh 10). As another prophet saith, 'At evening -time it shall be light' (Zech 14:7). That is, though her enemies -will at last still make, through their enmity, one only attempt -to swallow up all in everlasting oblivion, yet they themselves -shall fall down dead upon the mountains of Israel, and be a prey -to this Jerusalem. Thus there will be only day accompanying the -inhabitants of this city, 'For there shall be no night there.' - -[The glory and honour of the nations brought into it.] - -Ver. 26. 'And they shall bring the glory and honour of the nations -into it.' This, as I said before, is to show us how heartily, and -how unfeignedly, both the nations and their kings shall now come -over to New Jerusalem. They come hand in hand, not the people -without their prince, nor the prince without his people, though -it will, and must be so, in the times of persecution; but now, -together 'they shall bring the glory and honour of the nations to -it.' - -Again, I told you before that the Jews shall at this day be converted -to the Christian faith, and shall have a great name and much of -heaven upon them in this city. For, indeed, they are the first-born, -the natural branches, and the like. Now when he saith, they shall -bring the glory and honour of the nations to it, I cannot think -that by this should we understand only, or yet principally, the -outward pomp and treasure of the world, but that rather by honour -and glory we are here to understand the heavenly treasure and glory -that the saints shall continually pour forth into one another's -bosoms in this city. In this city, I say, for at this day, as -I have formerly showed you, there will be found no treasure any -where but at Jerusalem; every saint shall be here, every grace -shall be here, the precious stones of the sanctuary, the precious -sons of Zion shall not then, as now, lie scattered, some in the -world, and some in mistress Babylon's lap; neither shall any thing -pertaining to the church's privileges be found in her at all for -ever. There shall be heard no more at all in her any harpers, -trumpeters, pipers, or any other heavenly music in her; neither shall -there be any more the sound of a millstone to grind us bread, nor -the light of a candle to guide us in the house, nor yet the voice -of the bridegroom, Christ, nor of the bride his wife, to tempt -or allure any that are seeking the way of life, to stay with her -(Rev 18:22,23). All these things shall be brought to Jerusalem (2 -Chron 36:7). Christians, you must understand that there is a time -when all the treasures of the church are to be found in Babylon, -as in the days of old; but at this day, when this city is built, -not any of them shall be found there, but all shall be brought -and delivered up to Jerusalem again, as was also foreshown in the -type; and all places shall be void of the treasure of heaven, but -Jerusalem (Ezra 6:1-6; 7:13-16). - -Wherefore by the glory and honour of the nations in this place, I -understand that all the treasures of the church, and all the graces -that at this day lie scattered here and there, some in one place -and some in another, they shall be found no where at that day -but in this city, in the church that walks according to rule. Now -the reasons why I take this honour and glory to be meant of these -things are- - -First. Because thus it was in the time of the building of Jerusalem -after the captivity, the treasure of the Jews, which was become -the treasures of the provinces of Babylon, was again restored and -brought to Jerusalem, as you may see by the scriptures now cited. - -Second. Because I find indeed, that the milk and honey of the land -of Canaan-which are, in our gospel language, the gifts, graces, -and treasures of the church-it is called, 'The glory of all lands' -(Eze 20:6). Now, I say, seeing the milk and honey, which are the -comforts of the church and her treasure, is called 'The glory of -all lands,' I take glory and honour in this place to signify the -same thing also (Cant 4:11). - -Third. Because also I find, by comparing the prophets, that the -Christian's glory and honour lieth mostly, even principally, in -heavenly and spiritual things; as in faith, love, experience of -God, of grace, of Christ, and spiritual life. I read that, at the -building of this city, the Jews and Gentiles shall meet together, -and that at that day they shall mutually be partakers of each -other's glory. The Gentiles 'shall milk out, and be delighted in the -abundance of the glory' of the Jews: and the glory of the Gentiles -shall be again extended unto the Jews like a mighty flowing stream -(Isa 66:10-13). But I say that this glory and honour should consist -in outward things, or that the glory that is merely carnal should -be principally here intended, I confess it grates too near the -ground for me to believe or rejoice in it. Alas, I find that those -souls that have not now the tenth part of the spirit and life of -heavenly things that shall then be poured forth; I say, I find -that these are trampling on the world, and disdain the thoughts -of being taken with its glory. Wherefore much less will it be -esteemed in that day, when the glory and goodness of God shall in -that manner break forth. Again, can it be imagined that the chief -of the glory that the Gentiles should bring to the Jews after a -sixteen hundred years warming in the bosom of Christ; I say, is -it imaginable that the great crop of all they have reaped should -consist in a little outward trumpery? Or if it should, would it be -a suitable medicine in the least to present to the eyes of a broken -and wounded people, as the Jews will be at that day? Or if they -glory that the Gentiles at that day shall suck from the Jews were -such as this, would it at all be as life from the dead to them -in a gospel sense. The church of the Gentiles shall be a wall to -the Jews at their return; but such a wall as will chiefly consist -in spiritual and heavenly safeguard, and in outward, because of -that (Rom 11:13-15). I am a wall, saith she, and my breasts are -towers, on which the Jews will build upon her a palace of silver -(Cant 8:8-10). But must this wall, I say, consist chiefly in outward -glory, in the glory of earthly things? or must this silver palace -be of that nature either? No verily, but when God hath built the -city Jerusalem, and put his church into such a state, that upon -all her glory shall be a defence of heaven, then shall the Jews, -by their coming into this city, build, by their experience, a -palace for spiritual and heavenly pleasure, to solace and comfort -their brethren withal. In a word, then, by glory and honour in -this place, we are chiefly to understand the spiritual and heavenly -things of this city, which, in the times of the reign of Antichrist, -have lain, some among the potsherds of the earth, some again under -the stairs, some under this abuse, and some under that (Psa 61:3; -Cant 2:14). All which shall be brought by the souls that shall be -converted, forthwith to this city, the church, where will be the -treasury of God, into which every one at that day shall throw in -of their abundance; but as for the glory of the world, the saints -shall be above it, it shall be with them as silver and wood was -in the days of Solomon, even as little worth as the stones in the -street in their account (Isa 27:13; 1 Kings 10:21). - -[None but visible saints shall enter.] - -Ver. 27. 'And there shall in nowise enter into it any thing that -defileth, neither whatsoever worketh abomination, or maketh a lie: -but they which are written in the Lamb's book of life.' - -I am not yet convinced that the highest church-state that ever -was, or ever will be in this world, could possibly be so, all of -them, the elect of God, but that there would get in among them -some that had not saving grace; the same also I believe touching -the state of this Jerusalem. But yet this I do believe again, that -the right and gospel-pattern is, that none be admitted into church -communion but such who are visible saints by calling (1 Cor 1:1; 2 -Cor 1:1; Eph 1:12; Phil 1:1). The substance of which these words -import, 'There shall not enter into it any thing that DEFILETH, -or that worketh abomination, or that maketh a lie.' Which words -do principally strike at a people that appear to be loose, wicked, -or ungodly; of which sort indeed, not one shall here at any time, -no, not in any wise, be admitted entrance. For now shall all the -forms, and all the ordinances, and all the forms of the goings -out of the church of God, and the comings into it, be so exactly -opened to these people, and they so punctual and distinct in the -observation of them, that it will not be possible that a Canaanite -should be here for ever again found any more (Eze 43:10,11; 44:6,8). -'This is the law of the house upon the top of the mountain-the whole -limit thereof shall be most holy. Behold, this is the law of the -house' (Eze 43:12; Joel 3:17; Zech 14:21). - -And as there shall at this day be none admitted here, but such as -are in truth visible saints, so none must here continue, but they -that continue such. If any of those stones that are put in for -building into the house of God, shall afterwards have the plague -found on them, then the priest shall command that such stones -be taken away and cast into the unclean place that is without the -city (Lev 14:40). And observe it, that congregation on earth that -admits only of such persons as are visible saints by calling and -profession-though possibly some of them, as in the case of Judas -and Demas, may be known to God to be non-elect-yet that church -is holy round about the limits thereof (Num 19:22; Eph 5:11; Heb -12:15; 2 Thess 3:6,14; 1 Cor 5:6,11-13). Provided, also, that if -at any time after that the plague appears, they ordinarily proceed -to deal with them, as here things will be done to a tittle and a -hair's breadth. Now the reason why the church may be said to have -some within her that are non-elect, and yet be counted holy still, -it is because the church is to judge of persons by their words -and lives; they know not the heart absolutely, and therefore if in -word and life a man be as he ought, he is to be accounted a visible -saint, and orderly ought to be received of the church as such. So -that I say, as I said before, these words of barring out sinners -out of the church, they are not to be understood as if they intended -that those should be debarred visible communion that in word and -life appeared visible saints, that are so judged by the rules of -Christ's testament; but that such should be from it shut out that -appeared visible sinners. Those that are defilers, workers of -abomination, and makers of lies, none of these shall enter. - -But 'they which are written in the Lamb's book of life.' These words -explain the matter: those, and those only, shall enter here, that -are found written in the Lamb's book of life. Now, by book of -life we are to understand two things in the Scriptures of truth. -First, either the book of God's eternal grace and mercy through -Christ, in which all the elect are recorded for ever. Or, Secondly, -that book of life in which the Lord Jesus hath all recorded that -are visible saints by calling; for, for both these there is a book -of life. For the first of these, I judge these Scriptures do suit -(Luke 10:20; 2 Tim 2:19; Phil 4:3). And for the second, these with -that in the text (Exo 32:32,33; Rev 22:19). - -Now the book of life in this place must not be so strictly taken -as if it included those only that were elect of God to eternal -life, but must be understood of that book wherein are recorded -the rules and bounds of visible church-communion; and so all those -that, through the gifts and operations of special or common grace, -do fall within the compass of those rules and bounds. Thus it was -in the type at the return out of captivity, none were to be admitted -entrance into the church but those that could show their privileges -by genealogy and the records of the church; and to others it was -said that they had neither portion, nor lot, nor memorial, in -Jerusalem (Ezra 2:62,63; Neh 7:64,65; 2:20). - -Now that by book of life in this place we are to understand that -book that hath in it the bounds and liberties of this city, and -so every one that falleth within the compass of these bounds and -privileges visibly; consider, - -First. They that are visible matter for visible church-communion, -they shall be found within this city, and yet there shall not -enter any, but those that are written in the Lamb's book of life. - -Second. Now visible church-communion doth not absolutely call for -only invisible saints, neither can it; for if the church were to -join with none but those whom they knew to be the very elect of -God-as all invisible saints are-then she must join with none at -all; for it is not possible that any church should be so infallible -to judge in that manner of the elect, as to discern them always, -and altogether, from the non-elect, which cannot be an invisible -saint. - -Third. By book of life therefore, in this place, we are to understand, -I say, that book that hath written in it every visible saint, -whether they be elect or not; and so such a book that is capable -of receiving in a man at one time, and of blotting of him out -again, as occasion doth require, at another. Which thing is only -applicable to that book which binds and looses on the account of -a man's being a visible saint or a visible apostate. Which thing -is only applicable to the visible rules of receiving or shutting -out of visible church-communion; which rules being the rules of -Christ's New Testament, it is proper to call it the book of life; -and is about the matter of going in or going out of this very city -so called. 'If any man shall take away from the words of the book -of this prophecy, God shall take away his part out of the book -of life, and out of the holy city, and from the things which are -written in this book' (Rev 22:18,19). O how happy is he who is -not only a visible, but also an invisible saint! (Rev 3:5). He, he -shall not be blotted out the book of God's eternal grace and mercy, -when others are liable to loose a share, not only in heaven, but -to be for ever blotted out of the book that approveth of visible -believers also. - -Fourth. But again, to explain the matter yet more: in the visible -church there are not only sons, but servants-that is, not only -those that are truly elect, but such as have received a gift for -the perfecting of the church under Christ, in his service here in -this world (Eze 46:16,17). Now, I say, the servant for the time -present hath his place in the church as well as the son, though not -the place of a son, but of a servant, even a place of service, as -of preaching, prophesying, administering the ordinances that are -given to the church, and the like (1 Cor 12:7; Eph 4:11,12). All -which a man that hath not grace may do, and that by the appointment -of Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others, -who sometimes were the servants of Christ in the church, and did -minister for him to them; yet themselves, notwithstanding, such -as were all that time strangers and aliens to the life and power -and saving operations of the justifying and preserving grace of -the gospel (1 Cor 13:1-4; Matt 25:14-18). As he saith also by the -prophet Isaiah, 'strangers shall stand and feed your flocks, and -the sons of aliens shall be your ploughmen, and your vine-dressers' -(Isa 61:5). For verily Christ will give to those that have not -his saving grace, yet great knowledge and understanding in the -mysteries of the kingdom of God, and will also make them for profit -and advantage in his church, to feed their flocks, to plough up -the fallow ground of their hearts, and to dress their tender vines. -Yet, I say, they themselves shall not be everlastingly saved, for -they want his saving grace. As Christ saith, 'The servant abideth -not in the house for ever, but the son abideth for ever' (John -8:35). As he saith again in another prophet, 'If the prince give -a gift unto any of his sons, the inheritance thereof shall be his -sons, it shall be their possession by inheritance; but if he give -a gift of inheritance to one of his servants, then it shall be -his to the year of liberty, after it shall return to the prince; -but his inheritance shall be his sons for them' (Eze 46:16,17). -Some indeed have grace as well as gifts; now they that are such the -profit of their gifts shall be rewarded by virtue of their grace; -but as for them that have only a gift, when the work of a gift is -done, then they cease to be any longer of use in the church, and -therefore are forthwith shut out of the same, but the son abideth -for ever. Thus you see that as visible church-communion doth not -absolutely call for the elect only, but admits, and that by the -book of rules, all that are visible and open saints by calling, so -also the Lord Jesus himself doth, and will use some in his church -as his officers and servants, that yet in a strict sense are neither -his sons nor members, who yet are within the bounds of that book -of life that here he speaks of, as is evident, because with Christ's -allowance they are admitted into communion with his church, and by -him also furnished with gifts and abilities to profit and edify -withal. Now observe, such a one is admitted, though but a servant, -yet not by the church, because but such a one. The church receiveth -no man upon the account of gifts alone, but upon the account of -the appearance of grace, as of gospel-repentance, of the confession -of faith, and of a conversation suitable to the same; all which -a man that is not elect may have the notion of, yea, the power, -though not the saving power (Heb 6:4,5). - -Fifth. Further, this which I have said about the visible -church-communion, and so consequently about the book of life, it -must needs be a gospel-truth: yea, a thing for truth in this New -Jerusalem: because, besides what hath been said, there will be found -in this city, even at the coming of the Lord Jesus, which coming -of his will not be for some time after the building and setting of -it up, I say, there will be then found among them foolish virgins, -and such who have not the saving grace of God in their souls. -But yet, 1. These very souls shall be counted by the church, yea, -by Christ himself, for virgins; that is, such as had not defiled -their profession. 2. And will be such virgins as have, and hold -every one her lamp, even as the wise themselves. 3. Such virgins -as were, every one of them gone forth from the pollutions of -this evil world. 4. And so such as continued visible saints, even -till the bridegroom came (Matt 25:1-10). For then, it is said in -the margin, they cried, Our lamps are going out. These, I say, -be those gifted people that will have place in the church, and so -place in the book of life here mentioned, which yet will, though -they continue hid from the church, be discovered in the day of -the Lord to be such as had only a gift, but not grace, and shall -for their secret sins be cut off and cast away, notwithstanding -they were visible saints all their days. - -To conclude then: If the Scripture saith, that none that defileth, -or that worketh abomination, or maketh a lie, shall enter into his -holy city which yet is but the church on earth, with what face can -defilers think and say they shall possess a part among the church -which is in heaven? Again, If many that have received gifts from -God, and that may be serviceable in his house, shall yet be put -out of doors at the coming of the Lord, what will they do that have -been and yet continue both giftless and graceless, as visibly as -the light that shineth? And that instead of being the ploughmen and -vine-dressers of the church, prove thieves, robbers, persecutors, -and the like! Yea, if many that are within the bounds of that book -of life that hath the records and rules of a rightly constituted -visible church may yet perish, what will become of them that never -were so much as written therein? Must they not perish rather? 'And -whosoever was not found written in the book of life, was cast into -the lake of fire' (Rev 20:15). - -Rev. 22:1.-'And he showed me a pure river of water of life, clear -as crystal, proceeding out of the throne of God and of the Lamb.' - - -[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH IT -CONTINUETH IN LIFE, EASE, PEACE, TRANQUILITY, AND SWEETNESS FOR -EVER.] - -Having thus showed us this city, her fashion, glory, inhabitants, -and the like, he now comes to show us her provision and maintenance, -wherewith she is kept in safety, life, peace, and comfort, &c. - -[Its drink the river of life.] - -'And he showed me a pure river of water of life.' This water of life -is nothing else but the manifold grace of God in Christ let forth -to the inhabitants of this Jerusalem, wherewith she is watered -and replenished, as the earth with rain from heaven, for the good -of those that drink thereof. For both the word water and that of -life, they are but metaphorical sayings, under which is held forth -some better and more excellent thing. And indeed it is frequent -with God in Scripture to speak of his grace and mercy under the -notion of waters, of a fountain, a sea, and the like (Zech 13:1; -Micah 7:18,19). - -[It is called water.] Now it is called water, First, Because no soul -can be cleansed, or effectually washed from its guilt and filth, -but by the grace of God (Eph 1:7). 'I washed thee with water, yea, -I thoroughly washed away thy blood from thee,' 'and thou becamest -mine' (Eze 16:8,9). Second, It is called water, because it also -quencheth the spiritual thirst of them that by faith do drink -thereof (Isa 41:18). I will give, saith Christ, to him that is -a-thirst, of the fountain of the water of life freely (Rev 22:17). -And again, 'He that drinketh of the water that I shall give him, -shall never thirst' (John 4:14). - -[Water of LIFE.] Further, As it is called water, so it is called -'the water OF LIFE,' and that upon a diverse account. First, Because -it is that which recovereth the soul that drinketh thereof from -the death of sin and the curse of God, to a principle of life and -heavenly blessing. 'And it shall come to pass that every thing that -liveth, which moveth whithersoever the rivers shall come, shall -live' (Eze 47:9). Second, It is called 'the water of life,' because -that from it comes all those heavenly and spiritual quickenings -and revivings, that (like aqua vitae [water of life]) do fetch -again, and cheer up the soul that was sinking and giving up the -ghost in this world. 'There is a river, the streams whereof shall -make glad the city of God' (Psa 46:4). Third, It is called 'the -water of life,' because it healeth the soul of all its spiritual -infirmities and diseases, wherewith by reason of the remainders of -sin, the creature is most sadly annoyed and infected. 'And there -shall be a very great multitude of fish,' of men he means (Matt -4:19), 'because the waters shall come thither; for they,' these -fish, 'shall be healed, and every thing shall live whiter the river -cometh' (Eze 47:9). Fourth, and lastly, It is called 'the water -of life,' because that whosoever doth effectually drink thereof, -shall die no more, but the water that Christ shall give him shall -be in him a well of water, springing up in him to eternal life; -wherefore he calleth it in another place, 'the living water,' -because the quality and nature of it is to beget, to increase, to -maintain, and preserve life (John 4:10-14). - -[Water of lifer clear and PURE AS CRYSTAL.] 'And he showed me a -pure river of water of life, clear as crystal,' &c. Mark, it is -water, water of life, pure water of life, and clear as crystal. -These words, 'pure' and 'clear,' and that as 'crystal,' they are -added upon a double account. First, To show you that it is grace -alone that saveth the sinner; and, Second, To show you that at this -day the doctrine of this grace will be by itself alone without -the commixture of that dirt and trash that for a long time, even -to this day, hath been thrown into it. - -First, It showeth us that it is grace alone that saveth the sinner, -pure grace, grace that admits of nothing of ours to be in the -least a helper in the matter of our happiness; we are 'justified -freely by his grace, through the redemption that is in Christ -Jesus.' As he saith by the prophet, 'I will pour CLEAN water upon -you, and ye shall be clean, and from all your idols will I cleanse -you' (Eze 36:25).[22] 'Not for your sakes do I this, saith the -Lord. Be ye ashamed and confounded for all your own evil ways, -O house of Israel' (vv 32,33). It is clean water, indeed-it is -clear in the nature of it, clear in the gift of it, and clear in -the working of it. It washeth freely, thoroughly, and perfectly. -'From all your idols will I cleanse you' (v 25; 16:9; Rev 21:8). - -Second, This word pure, and clear as crystal, it also showeth -us that at the day of New Jerusalem, the doctrine of grace shall -be cleansed from all those dirty and muddy inventions that sin, -Satan, and the wisdom of this world hath thrown into this river, -and into its goodly crystal streams; I say at this day they shall -not come near it, neither shall the rubbish they have already cast -into it any more be there for ever. 'I will destroy all the beasts -thereof [the beastly men he means] from beside the great waters, -neither shall the foot of man trouble them any more, nor the hoofs -of beasts trouble them. Then will I make their waters deep, and -cause the rivers to run like oil, saith the Lord God' (Eze 32:13,14). - -'And he SHEWED me a pure river of water of life, clear as crystal,' -&c. In that he saith he saw this river, he giveth us in a mystery -also to understand how openly and plainly this river shall in -all its crystal streams and currents be apprehended and seen by -the children of this city; for in this vision he doth as it were -represent in his person the children of New Jerusalem; as God said -to Ezekiel in another case, 'Thou shalt be a sign,' 'and they shall -do as thou hast done' (24:22,27). So here, I saw, saith John, a -pure river of water of life. I am in this a sign to the house of -the Israel of God, and to the inhabitants of this city; they shall -do as I have done, and shall also see as I have seen. As saith -the church and people of this city, 'As we have heard, so have we -seen, in the city of the Lord of hosts' (Psa 48:8). And hence it -is called an open fountain, because it shall be no more shut up -or kept close for ever (Zech 13:1,2). - -[Whither this water goes and its extension.] - -'And he showed me a pure river of water of life, clear as crystal, -PROCEEDING out of the throne of God.' This word, proceeding, hath -also in it two things: First, An implicit declaration whither it -goes; and, Second, A discovery of its gradual extension to those -to whom it goes. - -First. Touching to whom, or whither it goes, it is let out both -to the Jews and Gentiles indifferently; and so it never yet was -since the foundations of the Jewish church; for in the time of the -Old Testament it did run to the Jews in special, and in the time -of the New Testament, hitherto, unto us the Gentiles in special. -O! but now it shall in this manner be extended to sinners no longer; -not now to the Jews without the Gentiles, nor again to them without -the Jews, but equally and alike to both, and on them both it -shall work alike effectually. 'It shall be in that day,' saith -the prophet, 'that living waters shall go out from Jerusalem; half -of them toward the former sea, and half of them toward the hinder -sea' (Zech 14:8). By 'living waters' here, you are to understand -the same with this in the text; by 'the former sea,' the people -of the Jews, for they were God's former people; and by 'hinder -sea,' the people of the Gentiles, for they are the younger son. And -because the whole world consisteth of these two people, therefore -Ezekiel in his vision puts them both together, calling them the -fish of one great sea, to which this water of life shall run, and -upon whose fish it shall have a like operation, even to heal them, -and make them live, without respect either to this or that party. -'It shall come to pass that the fishers,' that is, the gospel -ministers, 'shall stand upon it,' the rivers, 'from En-gedi even -to En-eglaim; they shall be a place to spread forth nets; their -fish shall be according to their kinds, as the fish of the great -sea, exceeding many' (Eze 47:10). As another prophet saith, 'The -abundance of the sea shall be converted to thee' (Isa 60:5). Thus -much touching whither this water goes. - -[Second.] And now to come to the manner of the extension of it, in -the way of its proceeding. A thing that proceeds, it doth what it -doth gradually, that is, by degrees. First, it comes or goes so -far, and then further, and afterwards further than that, till at -last it ascends to the height and uppermost degree that is allotted -for its perfection. All which the Holy Ghost would have us gather -out of this word, 'it proceedeth,' or that John saw this holy water -'proceeding.' The which the prophet Ezekiel in a mystery unfoldeth -to us, saying, the first time he passed over this water it was up -but to his ankles; the second time he passed through, it proceeded -to his knees; the third time, to his loins; and last of all, became -a river to swim in (Eze 47:1-3). - -1. It is but up to the ankles, that is, but shallow; and signifies -that, first, the soul is but a little child in God's things, such -as the apostle calls babes, children, 'little children' (1 John -2:12). - -2. Then from the ankles it proceeds to the knees, that is, somewhat -higher than the ankles; and signifieth that the Christian groweth -from a child to a young and strong man, one that is now gotten -deeper into the things of God, and that is able to tug with and -overcome the wicked ones (1 John 2:13). - -3. After this it proceeds higher, even up to the loins; this -signifies that as grace makes men children of God, and his young -men, so also it maketh them fathers and ancients in his church; -it makes them grave, knowing, solid guides, and unfolders of the -mysteries of the kingdom; these are such as are instructed into -the kingdom of God, and that can bring out of their treasury things -new and old. - -4. It yet proceeds higher, even to be above the head, a river to -swim in, and that such a river as can by no means be passed over. -This signifieth our launching into eternity; our being beyond -all heights, depths, lengths, and breadths in the open vision and -enjoyments of grace. 'For there the glorious Lord shall be unto -us a place of broad rivers and streams, wherein shall go no galley -with oars, neither shall gallant ships pass thereby' (Isa 33:21). -Thus we begin children, and wade up to the ankles in the things -of God; and being once in, it riseth and proceeds to come up to -our knees, then to our loins, and last of all to be a river to -swim in; a river so wide, so deep, and every way so large, that -it can in no wise be passed over.[23] - -[Whence and from whom this water comes.] - -'And he showed me a pure river of water of life, clear as crystal, -proceeding out of the throne of God, and of the Lamb.' Having -thus spoken to the water what it is, as also to whom it extends -itself, and how it proceeds, he now comes to show us from whence -and from whom it doth come. It proceeds, saith he, 'from the throne -of God and of the Lamb.' Out of the throne of God; this throne of -God, it is, in another place, called the mercy-seat, and throne of -grace, from which, as always, so now in a special manner he will -issue forth of himself in the glory of the gospel of the grace of -the Lord and Saviour Jesus Christ to the inhabitants of this city -(Exo 25:22; Heb 4:16). When he saith, therefore, that it doth -proceed out of the throne of God, it is as if he had said, I saw -that from the yearning bowels of the great God did flow continually -the living streams of the everlasting fountains of grace, and -that not only to, but in the midst of this city, wherewith her -inhabitants are continually watered, and their pastures kept always -green and flourishing. 'Ho, every one that thirsteth, come ye to -the waters' (Isa 55:1). - -'Proceeding out of the throne of God and of the Lamb.' In that -this water of life is said to proceed not only out of the throne -of God, but also of the Lamb, it signifieth and holdeth forth unto -us two special things: - -First. That the throne of God is also made the throne of the Lord -Jesus Christ, upon which he, as a reward of his sufferings and -victory over sin, Satan, and all evils, is set down, and upon which -he sits and rules as Lord and Chief of all worlds. He is set down -on the right hand of power, on the right hand of the Majesty on -high; as he saith, 'To him that overcometh will I grant to sit with -me in my throne, even as I also overcame, and am set down with my -Father in his throne' (Rev 3:21). This being thus, it signifieth -that this city shall have her enjoyments of life, peace, and joy -in the Holy Ghost, by virtue of the kingship of the Lord Jesus -Christ, as well as by the virtue of his priestly and prophetical -office. The church doth in our days know a little what joy, peace, -and life is to be enjoyed from Christ, even through that dark and -glimmering sight that she hath of the offices of Christ in a mist; -but she feels not yet what joy she shall have, and what peace she -shall enjoy when her Lord, in all his offices, is manifest before -her, and when he in the glory of them doth reign in the midst of -this Jerusalem. There are none of the offices of the Lord Jesus -yet upon the throne in his church on earth, though they be all upon -the throne in heaven. O! but the day is coming that they shall be -all upon the throne in the church on earth; when they shall, each -of them in its full length, breadth, height, and depth, bear sway -among his people, and before all men. 'Then the moon shall be -confounded, and the sun ashamed, when the Lord of hosts shall reign -in Mount Zion, and in Jerusalem, and before his ancients gloriously' -(Isa 24:23). - -'O that thou wouldest rend the heavens, that thou wouldest come -down, that the mountains might flow down at thy presence!' (Isa -64:1). O that the day were come that the smoke should go forth of -the temple of God, that men might enter into it, and there meet -with God upon the throne, and with Jesus in him upon the throne -in all his offices! It will be thus, thou Zion, shortly, 'and great -shall be the peace of thy children' (Isa 54:13). - -[Second.] The second thing observable is, that as all grace comes -from out of the throne of God, so it also proceeds or comes out of -the throne of the Lamb; that is, no grace comes to any but through -the victory and conquest of the Lord Christ. We are 'justified -freely by his grace, through the redemption that is in Christ -Jesus' (Rom 3:24). And again, 'We have redemption through his blood,' -even 'the forgiveness of' our 'sins, according to the riches of his -grace' (Eph 1:7). By which we may gather that when these things -come to be in their own purity among us-that is, when grace runs -clear without the dirt and mud of the traditions of men commixed -therewith-then will all that hold up false and erroneous opinions -be washed away. For this river will not only wash away the sins -and filthiness of those that are truly gracious; but it will also -destroy the heretic and erroneous person;[24] it will be to them -at that day as the Red Sea was to the Egyptians of old; which sea, -though it was a wall on this hand and on that to the children of -Israel, yet it destroyed the Egyptians that assayed to go through -it as Israel did (Heb 11:29). The reason also why we are at this -day in such confusion in matters of religion, it is for want of the -clear and pure streams of this river of water of life; all which -will be mended when there is but one river to water this city, and -that too the pure river of the water of life, in all its streams -as clear as crystal; then shall all drink in all things into one -Spirit, and be watered with the same dews of heaven. - -Thus much of the water of life that belongeth to this Jerusalem. - -[Its food the tree of life.] - -Ver. 2. And 'in the midst of the street of it, and on either side -of the river, was there the tree of life, which bear twelve manner -of fruits, and yielded her fruit every month; and the leaves of -the tree were for the healing of the nations.' This tree of life is -the Lord Jesus Christ; and that he is here called a tree, rather -than by other of his names, it is to show us how fruitful and exceeding -advantageous he in all his benefits will be to the inhabitants of -this city. This is that tree under whose branches the fowls of -heaven shall now most safely lodge, and find relief from the hot -and fainting beams of the persecuting sun of this world, as the -Word doth there inform us (Matt 13:31,32). - -[The situation of this tree in the midst of the city.] Now before -I come to speak to this tree, touching the manner of its fruit, -and its often bearing, with the efficaciousness of its leaves, -which here he saith doth heal the nations; I will take notice of -one or two general things that lie before me, from the standing -of the tree in the midst of the street of this city. - -First then, In that he saith this city hath a tree of life in it, -he alludes to the garden of Eden, the pleasant paradise that God -began the world withal; whereby he signifieth that as the world -began with a paradise, so also it shall end with a paradise, when -sin and Satan have done their worst. This New Jerusalem shall be -the wind up of the world, and in it shall stand the tree of life, -as well as there stood one in the goodly garden, which was the -beginning thereof. In which paradise there shall be not tree of -knowledge, or the law of works, to bear sway, and to cause that -the sons of God shall be thrust out thence for their eating of -its forbidden fruits; no, the tree of life alone shall here bear -sway and rule, whose fruit is only healthful, and the leaves thereof -for medicine. - -[1.] Now this tree of life being in the midst of this city, it -signifieth that the inhabitants of it shall be sweetly shadowed, -refreshed, and defended with its coolness, and also sweetly -nourished and comforted with its dainties. And hence it is that the -Scriptures do hold him forth in his benefits to his church under -these very notions. 'As the apple-tree among the trees of the wood, -so is my beloved among the sons. I sat down under his shadow with -great delight, and his fruit was sweet to my taste' (Cant 2:3). -Indeed the shadow of this tree of life, as always it is refreshing -to the tempted and weary, so now it will be far more. 'They that -dwell under his shadow shall return; they shall revive as the -corn, and grow as the vine; the scent thereof shall be as the wine -of Lebanon' (Hab 14:7). Mark, (1.) His shadow will make us return, -that is, to our first love; to the days of our youth, to our young, -fresh, tender, and flourishing faith, love, and self-denial, that -we received in the days of our espousals. (2.) As it will make us -return to these, so it will make us revive in these; they shall -return and revive, they shall revive as the corn; as the corn doth -when, in the heat of summer, after long scorching, it is covered -with cool clouds, and watered with the bottles of heaven. (3.) As -it shall make them return and revive, so it shall make them grow; -they shall grow as the vine, that is, speedily, fruitfully, and -spreadingly. (4.) This is not all, but the smell of saints in -those days shall be excellent: 'They shall revive as the corn,' -they shall 'grow as the vine,' and shall send forth their scent 'as -the wine of Lebanon.' This tree is a perfuming tree, and makes them -also that abide under the shadow thereof to smell as sweet-smelling -myrrh; it makes them smell as the wine of thy grace, O Lord, and -as the fragrant ointments of heaven. When the spouse did but touch -where her Lord had touched afore her, it made her 'hands drop -with myrrh, and her fingers with sweet-smelling myrrh' (Cant 5:5). -O they will be green, savoury, reviving, flourishing, growing -Christians, that shall walk the street of New Jerusalem! 'I am,' -saith he, 'like a green fir tree. From me is thy fruit found' -(Hosea 14:8). - -[2.] But again, As he shall be thus profitable to his people for -shadow and reviving, so he will be in the midst of the street of -it for food, for refreshing and replenishing that way. 'I sat down -under his shadow with great delight,' said she, 'and his fruit was -sweet to my taste.' Ezekiel tells us that this tree is all trees; -and on the bank of the river, on this side, and on that, were all -trees for meat (Eze 47:12). Indeed Christ is all trees; yea, there -is more to be found in him for the food of the soul, than there -can be on all trees for the food of the body. He is a fir-tree -for tallness, greenness and strength; he is an olive for fatness, -a vine for sweetness and goodness, for therewith is refreshed -the heart both of God and man (Hosea 14:8; Rom 11:17; John 15:1,2). -What shall I say, He is the almond-tree, the fig-tree, the apple-tree, -all trees; The tree of life also in the midst of the paradise of -God (Cant 2:13). - -To conclude.-Seeing Christ is said to be in the midst of the street -of this city, it showeth unto us with what, at all occasions, the -actions of the saints of this city shall be seasoned. The street, -you know I told you, is the way of holiness in this city, the place -of spiritual recreation and solace. Now in the very midst of this -street there stands this tree, which being thus, it showeth us how -wonderfully Christ, as a tree of life, will be in all the words -and deeds of the inhabitants of this Jerusalem; they will walk -in Christ, they will talk in Christ, they will do all they do in -Christ, or rather Christ will be found in all their ways; even as -the tree of life is found in the midst of the street of this city: -'they shall walk up and down in his name, saith the Lord' (Zech -10:12). - -Again, In that this tree is said to stand in the midst of the -street, it showeth unto us how common and free his benefits will -now be also. The plumbs, and figs, and grapes, and apples of this -tree, will be open to every passenger: not a boy nor a girl, that -now shall play in thy street, O Jerusalem, but shall eat of the -fruits of the tree that stands in the mist of thee, as of common -things (Jer 31:4,5). - -[Second.] 'And in the midst of the street of it, and ON EITHER -SIDE of the river was there the tree of life.' As this tree doth -stand in the midst of the street of this city, so it also standeth -on each side of the river of the water of life, of which you have -heard before. Now when he saith, the tree is on either side of -the river; whence by the way note yet again, that both the water -of life, and also the tree of life, they are both to be enjoyed -by the inhabitants of this city in the way of holiness; the tree -is in the midst of the street, and the river runs through or between -the very tables of the heart of this tree of life; on either side -of the river was there the tree of life. - -Again, In that it is said that this tree of life is on either side -of the river; it argueth that they who come at any time at this -river for water to quench their thirst, and to make them live, -they must come to it by the tree of life, which is Christ. In more -easy terms, read it thus: There is none can partake of the grace -of God but by the man Christ Jesus, which is this tree of life (Col -2:3,9). For this tree, this Christ, doth stand on either side of the -river, to signify that all grace to us comes through his bloody -wounds, death and victory (John 1:16). 'I am the way,' saith Christ, -'and the truth, and the life; no man cometh to the Father but by -me' (John 14:6). - -'And on either side of the river was there the tree of life.' Mark, -but one tree, and yet such a tree whose body reached as far as -the river reached: indeed Ezekiel saith this tree is all trees -for meat, yet not to show that there are more trees of life than -one, but to show that all that can be thought of that is good for -soul-nourishment, is to be found in this one, that is, in Christ -Jesus. And it is further evident that though he saith all trees, -as if he meant many, yet he spake but metaphorically, to show -thereby the fulness of Christ; because John doth understand him so, -calling it one tree, to wit, 'the tree of life.' But mark again, -so far as the river goes, so far the tree goes, so that where you -cannot find the tree of life, be sure there is none of the water -of life. No Christ, no grace. 'He that hath the Son hath life, -but he that hath not the Son of God, shall not see life, but the -wrath of God abideth on him' (John 3:36; 1 John 5:12). For 'on -either side of the river was there the tree of life.' - -[The fruits of this tree.] 'Which bare twelve manner of FRUITS.' -This word fruits, it may be taken two ways-either as it relates -to God, or as it relates to man, for, as I said before, the fruit -of this tree refreshes the heart both of God and man (John 9:9,14). - -[1.] Now if it be taken with reference to God, then it signifieth -the complete satisfaction that by the worthiness of the fruits of -the passion of Christ is given to God for the salvation of the -church; this city of God (Dan 9:24,26). He suffered to finish -transgression, to make an end of sin, and to bring in everlasting -righteousness; by this, I say, is the heart of God refreshed, and -in this doth it rest (Matt 3:17). - -[2.] If fruit here be taken with reference to men, then it signifieth -the happiness and glory that those for whom he died and rose again -should receive by this means. His fruit, I have showed you, is -sweet to the taste of his church, which fruit is the effect of -his undertaking for sinners and the comfortable savour of it in -the soul. - -[The variety of the fruits.] 'Which bare twelve manner of fruits.' -In that he saith the fruits are twelve, he herein alludeth, - -1. To the twelve tribes of the Israel of God; for which twelve tribes -here will be found a suitable measure of food, healing food: 'I -will multiply the fruit of the tree,' saith God, and also 'the -increase of the field, that ye shall receive no more reproach of -famine among the heathen' (Eze 36:30). - -Again, These that John calleth 'twelve manner of fruits,' the prophet -Ezekiel calleth 'all manner of fruit for meat.' For indeed, as -I showed before, there is that to be found in Christ, both for -fulness and variety, that is not to be found in heaven and earth -beside. Here is fruit for body, fruit for soul, fruit for babes, -fruit for strong men, fruit for fathers, yea, for glorified saints -and angels. Fruits, variety of fruits, even twelve manner of fruits. - -2. By twelve manner of fruits, he doth also allude to the apostles, -who are called twelve, and are those who have made provision -for the house of God, according to the twelve-fold manner of the -dispensation of God unto them, and of the twelve-fold manner of -operation of that holy Spirit which wrought in every one of them -severally as he pleased. Which twelve were before figured unto us -by the twelve offices of king Solomon, the type of Christ, which -twelve were to make provision for the house of the king, according -to the season of the year, and each man his month in the year (1 -Kings 4:7). Which very thing the Holy Ghost also doth here cast -his eye upon, and that makes him bring in the words of 'every -month,' saying, it yields its fruit 'every month.' For indeed, -whatever you read of concerning this city, in this description of -John, you find something or other in the writings of the prophets -that giveth ground for such expressions. Wherefore seeing the -officers of Solomon were twelve, and the apostles of Christ twelve -also; and seeing the officers of Solomon made provision for his -house, each man his month in a year, and the fruits of this tree -of life are called twelve manner of fruits, I do take the twelve -manner of fruits here to be signified by the provision of Solomon's -officers, according to the twelve seasons of the year, and they -a type of the twelve-fold doctrine of the twelve apostles of the -Lord Christ, for it is their doctrine that is the bread of the -church, yea, the milk for the babe, and the strong meat for men (1 -Thess 2:7; 1 Cor 3:2; Heb 5:11-14). - -[The abundance of the fruits.] 'And yielded her fruit every month.' -As this confirmeth what I have said before, so it further showeth -us these three things. First, That the effectual fruits of Christ -for the saving of the world, they are to be had especially at -certain seasons. It 'yielded her fruit every month.' Second, It -showeth also that at the building of this Jerusalem, these seasons -will be very thick and quick; she yielded her fruit 'every month.' -Third, It showeth us also the abundance of provision that this -holy city shall then enjoy from the tree of life, even all manner -of fruit every month. - -First, For the first, that the gospel hath and will be especially -effectual at certain seasons for the saving of the sons of men; -it is showed us by the descending of the angels into the pool of -Bethesda to trouble the water, which as it was at certain seasons, -so he that in those seasons first stepped in, he only was made -whole of whatsoever disease he had (John 5:4). It is showed us also -in that parable of the Lord's hiring men to work in his vineyard; -which time of hiring, though it lasteth in general from the first -hour to the eleventh, yet so as that there were vacant seasons -between hiring-times and hiring-times, quite through the whole -day; he went out at the first, third, sixth, ninth and eleventh -hour, and not at every hour, to hire labourers (Matt 20:1-6). -For as God hath appointed out beforehand the number of his elect, -so also he hath determined in his good pleasure the day of their -bringing in, and will then have them as certainly as the wild -ass is found in her month (Gal 1:15,16; Hosea 6:11; Jer 2:24). Of -which times and season, because men are ignorant, therefore they -should with all faithfulness wait upon God in all the seasons of -his grace for their souls, even as he did for his body; who because -he would be there at all seasons, brought thither his bed and couch -to rest there (John 5:8). - -Second, As by the fruit of this tree being yielded at certain -seasons, we may gather that there are certain seasons in which the -word in an especial manner shall be blessed and made successful -to the salvation of many souls. So again, in that he saith this -fruit is yielded every month, it signifieth that in the days of -the building of the city, the New Jerusalem, these seasons will -be very thick and quick. 'Lift up thine eyes,' saith God to this -city, 'all they gather themselves together, they come to thee; thy -sons shall come from far, and thy daughters' from the ends of the -earth. 'All the flocks of Kedar shall be gathered together unto -thee' so that thou wonderingly shalt say, 'Who are these that fly -as a cloud, and as the doves to their windows!' (Isa 60:4,7,8). -For 'I will make all my mountains a way, and my highways shall be -exalted. Behold these shall come from far; and lo these from the -north, and from the west, and those from the land of Sinim' (Isa -49:11,12). - -Third, In that she is said to yield not only fruit, but all manner -of fruit; and that not only one manner of fruit now, and another -then, but all manner of fruit, and that every month; it argueth -also that at this day Jerusalem shall have abundance of heavenly -and spiritual provision, and of variety of dainties for her solace -and refreshment; always new, I say, and immediately from the tree. -The fruits of the vine shall at that day be upon the mountains of -Samaria, and shall be eaten 'as common things,' saith the prophet -(Jer 31:5). 'Fear not, O land, be glad and rejoice; for the Lord -will do great things. Be not afraid, ye beasts of the field, for -the pastures of the wilderness do spring; for the tree beareth -her fruit; the fig-tree and the vine do yield their strength. Be -glad, then, ye children of Zion, and rejoice in the Lord your God; -for he hath given you the former' and the latter 'rain moderately, -and he will cause to come down for you the rain, the former rain -and the latter rain in the first month; and the floors shall be -full of wheat, and the fats shall overflow with wine and oil. And -I will restore to you the years that the locust hath eaten, the -canker-worm and the caterpillar, and the palmer-worm' hath eaten. -'And ye shall eat in plenty, and be satisfied, and praise the name -of the Lord' (Joel 2:21-25). And then shall every one not only sit -under his own vine, and under his own fig-tree, but from thence they -shall call each to other, to give to each other their dainties, -and none shall make them afraid (Zech 3:10). - -[The virtue of the leaves.] 'And the leaves of the tree were for -the healing of the nations.' By leaves here, we may understand the -blessed and precious promises, consolations, and encouragements, -that by virtue of Christ's undertaking for us, we have everywhere -growing upon the new covenant; which promises and encouragements -they are and will be most freely handed to the wounded conscience -that will be tossed upon the restless waves of doubt and unbelief, -as was the olive leaf by the dove brought home to Noah, when he -was tossed upon the waves of that outrageous flood that then did -drown the world (Gen 8). - -But again, by this word, the leaves, you may conceive that still -he hath his eye to the paradise in which at first God placed Adam -and his companion, for it was to leaves they fled for covering -after they had transgressed against their Maker (Gen 3:7). Now -then, in his saying the leaves are for healing; it is as if he -had said, the paradise that will be towards the latter end of the -world will far outstrip the paradise that first was planted in the -beginning thereof; for as the tree of life, which is the Christ and -Saviour, shall stand where did the tree of the knowledge of good -and evil, which is the old covenant and law of works: so the leaves -of this tree shall be for healing, and for covering the nakedness -of poor transgressors, though the leaves that Adam found in the -first paradise, do what he could, did leave him naked. - -Christ's leaves are better than Adam's aprons. Ezekiel saith that -these leaves are for medicine (47:12), that is, they are for -healing, saith John; the which may most fitly be applied to the -blessed promise of grace. For as a leaf for medicine, when applied -to a sore in the body, doth supple, mollify, and heal the wound; -so the word of promise, when rightly applied to the soul, it doth -supple, mollify, and heal the wounded conscience. 'He sent his -word and healed them, and delivered them from their destructions. -O that men would praise the Lord for his goodness, and for his -wonderful works to the children of men!' (Psa 107:20,21). - -'And the leaves,' &c. There is yet another mystery lieth in these -words. - -He doth not say, and the fruits thereof are for the healing of the -nations, but the leaves, by which he would have us to understand -that all the benefits and privileges that we do receive from -Christ, they are as inferior to the glory we shall have from him -when we come to heaven, as inferior, I say, as the leaves are to -the fruit. Again, the comfort and sweetness that at any time we -receive from the Lord, it is not before but after a promise is -suitably applied, even as the fruit of the tree with which the -body is comforted is not before but after the leaves have put -forth themselves. Wherefore Christ might well say to Nathaniel, -and that after he had received some refreshments from a leaf, 'Thou -shalt see greater things than these' (John 1:50); and Paul, that -yet 'a far more exceeding and eternal weight of glory' is laid -up for all believers (2 Cor 4:17). For indeed, indeed, the glory -that God hath prepared for us against the day of God, it doth and -will more outstrip the most high enjoyment of the highest saint in -New Jerusalem, notwithstanding their enjoyment will be so eminent, -than doth the sweetest fruit outstrip the leaf that hangeth on -that tree. 'And the leaves of the tree were for the healing of -the nations.' If the leaves be so good, O Lord, let us enjoy the -fruit; and not a little, or earnest, but the whole harvest thereof -in thy kingdom. Thus much touching this water and tree of life. - -[The ease, peace, and tranquility of the city.] - -Ver. 3. 'And there shall be no more curse: but the throne -of God--shall be in it; and his servants shall serve him.' This -is the conclusion of the whole discourse, and it showeth unto us -the blessed effect of the blessed recovering of this city to her -first and primitive state. These words, therefore, they are only -applicable to this state of the church. For there hath no state of -the church been yet in the world but that state hath been liable to -a curse; but this state, to wit, the state she will be in at her -building again, will be a state without parallel, a state properly -her own. - -'And there shall be no more curse.' By curse in this place we -are chiefly to understand, not the taking away of the curse, the -eternal curse which separates between God and the soul for ever-for -so the curse in this sense hath always been taken away by virtue -of the terms, the general terms of the new covenant, and that in -common for every saint in all ages (Gal 3:13)-but by curse here we -are to understand that, or those curses that do, and have frequently -befallen the church for her sin and apostasy; as namely, the giving -up his people to their own darkness and ignorance; his suffering -them to swerve from his true worship and ordinances: his giving -them up into the hand of those that hate them, to become among -them a hissing, a taunt, a reproach, and a by-word, as it is at -this day (Zeph 1:12-17; Psa 43:28; Jer 29:18; 44:8,12). His taking -away from them the means, to wit, the outward word of the gospel, -and suffering them to be even at the point to famish for the want -thereof (Amos 8:9-13). These and other things are the curses that -he here saith shall be no more among his people; for indeed they -shall not, because the gospel-pattern shall never be removed -more, nor their light to see, nor their love to practise, never -be diminished more. Their defence, also, 'shall be the munition -of rocks; bread shall be given them, and their waters shall be -sure' (Isa 33:16). As here, you find the tree and river of the -water of life are fixed now in the midst of this city. Wherefore -now the church, as I have all along showed you, shall have her sun -at the height, her light as the light of seven days, and shall go -no more down for ever. Also she shall never be pulled down. She -shall be a tabernacle that shall never be pulled down, neither -shall one of the cords thereof be loosed, or one of her stakes -again removed (Isa 33:20). - -'There shall be no more curse: but the throne of God shall be in -it.' Indeed, here lieth the reason of all blessedness to any people, -even the presence of God. Now the presence of God is with his -people, either at times or seasons, or all together. He will not -be to this city a God of times and seasons, even like a way-faring -man that tarries but for a night, as he used to be to his people -of old, but here he will abide, rest, and dwell (Zeph 3:17; Jer -14:8,9; Zech 2:10,11). I will dwell in the midst of Jerusalem, -and my house shall be built in it, saith the Lord. And, again, -'I will dwell in the midst of Jerusalem for ever' (Eze 43:9). -Wherefore John considering this, he saith, there shall be here -no more any curse, but the throne of God. God will now, when he -returneth to Jerusalem, bring his seat with him to signify his -sitting down in the midst of his people, to be their company-keeper -for ever. - -[Import of the word THRONE.] 'But the throne of God--shall be in -it.' By this word 'throne,' we are to understand yet further these -particular things- - -First. How blessed a state this city will be in at all times for -the answer of prayer! The throne of God will be in the midst of -them; the throne of grace, the mercy-seat, they will be open now -to all the inhabitants of this city; yea, the fame thereof shall -so spread that it shall be rumoured among all the nations that in -Jerusalem God will be found speedily; that in Jerusalem the God of -heaven and eternal mercy is found at all times by them that seek -his face. 'Mine house,' said he, 'shall be called a house of prayer -for all people' (Isa 56:7). Yea, many people, and strong nations, -shall at that day come to seek the Lord at Jerusalem, and to pray -before the Lord. And at that day the very fasts of the house of -God 'shall be to the house of Judah joy and gladness, and cheerful -feasts; therefore, love the truth and peace' (Zech 8:19-22). - -Second. The throne of God being now established in this city, what -a government, what rule, what a life of holiness and godliness, -what dread and majesty will now be in the hearts of all the sons -of this city! How to a hair's-breadth will he command and guide -them with his eye at all times, when they should either turn to -the right hand or to the left. What wisdom, I say, what holiness, -what grace and life will be found in all their words and actions? -(Isa 48:17). The throne of God is among them, from which there -will come continual influence, light, and splendour, into all their -hearts. 'Hear ye the word of the Lord, O ye nations, and declare -it in the isles afar off, and say, He that scattereth Israel will -gather him and keep him, as a shepherd doth his sheep. For the -Lord hath redeemed Jacob, and ransomed him from the hand of him -that was stronger than he. Therefore they shall come and sing in -the height of Zion, and shall flow together to the goodness of the -Lord, for wheat, and for wine, and for oil, and for the young of -the flock, and of the herd, and their soul shall be as a watered -garden, and they shall not sorrow any more at all' (Jer 31:10-12). - -Third. The throne of God being in this city, there is also thereby -discovered what sway and commanding an authority this city will -have at this day, as I have already showed you, over all the earth -(Isa 2:9,10). 'The Lord also shall roar out of Zion and utter his -voice from Jerusalem, and the heavens and the earth shall shake, -but the Lord will be the hope of his people, and the strength of -the children of Israel' (Joel 3:16). This was figured forth by the -throne of Solomon, in the days when that city was in its prosperity; -which throne, to show the majesty and commanding awe that then that -city had over all, both far and near, it had, for the bearers of -the steps, twelve lions, six on this side, and six on that side -of the throne (1 Kings 10:18-20). This city shall then be the head -and chief, but the tail and reproach no more. 'Glorious things are -spoken of thee, O city of God' (Psa 87:3). - -'And his servants shall serve him.' That is, HIM ONLY. Indeed his -servants serve him always, but yet withal they do too too often -serve with the wills and lusts of men, even in their service -and worshipping God; that is, they serve him in much affliction, -temptation, fear, and persecution; but then they shall serve him -without any of these. Yea, 'they shall take them captives, whose -captives they were, and they shall rule over their oppressors. -And it shall come to pass in the day [O city] that the Lord shall -give thee rest from thy sorrow,--and from the hard bondage wherein -thou wast made to serve' (Isa 14:2,3), and thou shalt serve the -Lord thy God 'without fear, in holiness and righteousness before -him all the days of thy life' (Luke 1:74,75). - -'And they shall see his face.' This also argueth a very great -dispensation of grace and mercy to this Jerusalem. When God did -deliver up his people into the hand of the king of Babylon, he -said it should be done in fury and in anger, and that for their -wickedness he would hide his face from his city (Deu 31:17; Jer -33:5). Wherefore, by the sight of his face here, we are to understand -that glorious visible appearance of God that then will be for -this city and people in the face of all the world (1 Peter 3:12). -For by the face of God we are to understand the discovery of his -severity, providences, and wonderful outgoings among the sons of -men (Job 6:8-13). As also the glorious breaking forth of grace, -mercy, and forgiveness through Christ Jesus, all which the people -of God shall then most marvellously see and behold (Heb 1:1-3; 2 -Cor 4:6). - -First. They shall see his severity and judgments upon the whore. - -Second. They shall see how God, by his strange judgments and works -of wonder, hath brought this about. 'Who shall not fear thee, O -Lord, and glorify thy name? for thou only art holy: for all nations -shall come and worship before thee, for thy judgments are made -manifest' (Rev 15:4). 'They that are delivered from the noise of -archers in the places of drawing water, there shall they rehearse -the righteous acts of the Lord, even the righteous acts towards -the inhabitants of his villages in Israel' (Judg 5:11). - -Third. And as for his mercy, they shall see that their horn is -exalted, and that they are near to him. 'Praise ye the Lord' (Psa -148:14). - -'And his name shall be in their foreheads.' And 'his name.' That -is, his fear and image, it shall appear in all their doings. -Sometimes he saith he will write his fear and law in their hearts -and minds. Which fear and law is all one with that which in this -place he calleth his name in their foreheads. The forehead of a -man is the place above all parts of the body that is most naked and -plain to be beheld of all that pass by; wherefore, when he saith -their Father's name shall be in their foreheads, it is as if he -had said, the profession of my people shall now be open, and the -beauty of it apparent to all beholders; 'I will make' them, saith -God, 'a name and a praise among all people of the earth, when I -turn back your captivity before your eyes' (Zeph 3:20). Every face -shall then shine with oil, as well as every heart be replenished -with milk and wine. This was held forth by the memorial that the -Israelites were to wear, at God's command, between their eyes; -which memorial was the doctrine of unleavened bread and of the -paschal lamb, the doctrine of faith and holiness (Exo 13:6-9; 1 Cor -5:8). Wherefore, by name here, he means the faith and holiness of -the gospel, which in those days shall walk openly with honour, -with reverence, and esteem before all men. At this day the world -will, as I have said, be so far off from opposing and persecuting, -that they shall wonder, and tremble, and fear before this people; -yea, be taken, affected, and pleased with the welfare of this -beloved. 'The mountains and the hills shall break forth before -her into singing, and all the trees of the field shall clap their -hands' (Isa 55:12). 'All nations shall call them blessed, for they -shall be a delightsome land, saith the Lord of hosts' (Mal 3:12). -The waters of Noah shall now be no more, the tumultuous multitudes -shall now be gone, and there will be no more sea (Isa 54:9; Psa -65:7; 89:9; Rev 21:1,2). Now therefore the doves may be gathering -their olive-branches, and also find rest for the soles of their -feet, while the ark shall rest upon the mountains of Ararat (Gen -8:4,5). - -'The wolf also shall [now] dwell with the lamb, and the leopard -shall lie down with the kid; the calf and the young lion and the -fatling together, and a little child shall lead them.--The lion -shall eat straw like the ox. And the suckling shall play on the -hole of the asp, and the weaned child shall put his hand on the -cockatrice' den. They shall not hurt nor destroy in all my holy -mountain, saith the Lord' (Isa 11:6-9; 56:2-5). - -Blessed is he whose lot it will be to see this holy city descending -and lighting upon the place that shall be prepared for her situation -and rest! Then will be a golden world; wickedness shall then be -ashamed, especially that which persecutes the church. Holiness, -goodness, and truth, shall then, with great boldness, countenance, -and reverence, walk upon the face of all the earth. 'From the -rising of the sun, even unto the going down of the same, my name -shall be great among the Gentiles; and in every place incense -shall be offered unto my name, and a pure offering: for my name -shall be great among the heathen, saith the Lord of hosts' (Mal -1:11). It will be then always summer, always sunshine, always -pleasant, green, fruitful, and beautiful to the sons of God. 'And it -shall come to pass in that day that the mountains shall drop down -new wine, and the hills shall flow with milk, and all the rivers -of Judah shall flow with waters, and a fountain shall come forth -of the house of the Lord, and shall water the valley of Shittim.--And -Judah shall dwell for ever, and Jerusalem from generation to -generation' (Joel 3:18,20). 'And the name of the city from that -day shall be, The Lord is there' (Eze 48:35). O blessedness! 'And -he said unto me, These sayings are faithful and true: and the Lord -God of the holy prophets sent his angel to show unto his servants -the things that must shortly be done' (Rev 22:6). - -I conclude therefore with that earnest groan of Moses, the man of -God, 'O satisfy us early with thy mercy, that we may rejoice and -be glad all our days.--Make us glad according to the days wherein -thou hast afflicted us, and the years wherein we have seen evil. -Let thy work appear unto thy servants, and thy glory unto their -children. And let the beauty of the Lord our God be upon us; and -establish thou the work of our hands upon us; yea, the work of our -hands establish thou it' (Psa 90:14-17). Amen. - - -FOOTNOTES: - - -1. The note upon this passage in the Genevan or Puritan version, -with which Bunyan was familiar, is, 'God will raise up in his -church such as shall rule and govern for the defence of the same, -and instruction of his enemies, under Messiah, whom the prophet -calleth here the Lord and Head of this kingdom.'-Ed. - -2. From the Genevan or Puritan version. - -3. 'Set out' render prominent, plain, or conspicuous.-Ed. - -4. In Bunyan's days, a few fanatics from among the Fifth Monarchy -men conceived that the millennium had arrived, and that it was -their duty to take possession of the kingdom for Jesus. They were -mad enough, like the late Mr. Courtnay, to imagine that their -bodies were invulnerable, and they marched out to seize London. -A few of the trained bands soon encountered them, some were shot -and the rest were punished, and this absurd attempt was at an end -in a few hours. This gave the enemies of true religion a pretext, -which they eagerly seized, of charging these absurd notions upon -all who feared God, and a severe persecution followed. To deprecate -and counteract these reports, Bunyan is very explicit in noting -the difference between a spiritual and a temporal kingdom.-Ed. - -5. 'Spices' is from the Genevan version; our authorized text has -'powders.'-Ed. - -6. Referring to the attempts made in Bunyan's days to introduce Popery. -It is admirably shown in the Pilgrim's Progress, p. 193-'This is -the spring that Christian drank of; then it was clear and good, -but now it is dirty with the feet of some that are not desirous -that pilgrims here should quench their thirst.'-Ed. - -7. All authority in the church is strictly limited to the written -Word. Throw away then to the owls and the bats all tradition, -and the power of the church to decree rites and ceremonies. It is -treason against God to suppose that he omitted anything from his -Bible that his church ought to do, or commanded that which may be -neglected, although human laws may authorize such deviation.-Ed. - -8. The walls do not go from or leave the foundations, but, resting -upon them, they gradually ascend to perfection.-Ed. - -9. Anabaptist was the name given to those who submitted to be baptized -upon a profession of faith, because, having been christened when -infants, it was called re-baptizing.-Ed. - -10. 'Hub'; an obstruction, a thick square sod, the mark or stop at -the game of quoits.-Ed. - -11. These observations apply to such churches as admit to the -Lord's table unconverted persons, because they have passed through -certain outward ceremonies; and to those who refused to admit the -most godly sayings, because they had not submitted to an outward -ceremony.-Ed. - -12. See Isaiah 8:19. 'To peep and mutter,' as pretended sorcerers -or magicians attempting their incantations against the truth.-Ed. - -13. This is an allusion to the ancient English pastime of combat, -called quarterstaff.-Ed. - -14. Bunyan most accurately traces the pedigree of God's fearers, -who, at the expense of life, maintained the spirituality of divine -worship. He commences with our early Reformers, Wickliff and Huss, -to the later ones who suffered under Mary; continues the line of -descent through the Puritans to Bunyan's brethren, the Nonconformists. -All these were bitterly persecuted by the two lions-Church and -Sate. The carnal gospellers, that confused heap of rubbish that -crawled up and down the nation like locusts and maggots, refers to -the members of a hierarchy which were ready to go from Popery to -Protestantism, and back again to Popery, or to any other system, -at the bidding of an Act of Parliament.-Ed. - -15. 'Virtue'; strength, efficacy, power.-Ed. - -16. 'To travel and trade,' means to pursue or labour in an habitual -course, exercise, or custom, as, 'Thy sin's not accidental but a -trade.'-Shakespeare. Or, trade wind.-Ed. - -17. The perfect unity of the Christian world is not likely to take -place before the glorious meeting in the holy city, under the -personal reign of Christ. The divisions among Christians arise, -as Bunyan justly says, from antichristian rubbish, darkness, and -trumpery; the great evil arising from difference of opinion, is -that lust of domination over the faith of others which naturally -leads to bitterness and persecution. In the earliest days one was -of Paul, another of Apollos, and another of Cephas. The exercise -of Christian forbearance was not an act of uniformity, but a -declaration of the Holy Ghost. 'Who art thou that judgest another -man's servant?' 'Let every man be fully persuaded in his own mind' -(Rom 14:4,5).-Ed. - -18. As the leaven goes on imperceptibly until the whole is leavened, -so the kingdom of our Lord must increase. How extraordinary has -been the progress of Divine truth since Bunyan's days! and who -can predict what it will be in another century?-Ed. - -19. There being no night there but perpetual day.-Ed. - -20. A 'gold angel' was an early English coin, valued at one-third -of a pound, afterwards increased to ten shillings. The 'twenty-shilling -piece' was the old sovereign. The comparison between them and -the silver pence and halfpennies was made by Bunyan in respect to -their rarity and not their purity.-Ed. - -21. 'To stoop or lower the top-gallant' is a mode of salutation -and respect shown by ships at sea to each other.-Ed. - -22. This quotation is taken from that excellent translation of the -Bible made by the reformers at Geneva, and which was much used -in Bunyan's time. He preferred the word pour to that of sprinkle, -used in the present version.-Ed. - -23. How beautifully is the Christian's growth in grace here pictured -by Bunyan from Ezekiel 47:3-12. So imperceptibly by Divine power, -without the aid of man, that the partaker often doubts his own -growth. The water rises higher and higher, until at length there -is no standing for his feet-the earth and time recedes, and he is -plunged into the ocean of eternal grace and glory.-Ed. - -24. 'To the one, the savour of death unto death; and to the other, -the savour of life unto life' (2 Cor 2:16).-Ed. - -*** - -Solomon's Temple Spiritualized - -or, - -Gospel Light Fetched out of the Temple at Jerusalem, to Let us -More Easily into the Glory of New Testament Truths. - -'Thou son of man, shew the house to the house of Isreal;--shew -them the form of the house, and the fashion thereof, and the goings -out hereof, and the comings in thereof, and all the forms thereof, -and all the ordinances thereof, and all the forms thereof, and -all the laws thereof.'--Ezekiel 43:10, 11 - -London: Printed for, and sold by George Larkin, at the Two Swans -without Bishopgate, 1688. - -[ADVERTISEMENT BY THE EDITOR] - -Of all the wonders of the world, the temple of Solomon was beyond -comparison the greatest and the most magnificent. It was a type of -that temple not made with hands, eternal in the heavens, of that -city whose builder and maker is God, and which, at the consummation -of all things, shall descend from heaven with gates of pearl and -street of pure gold as shining glass, and into which none but the -ransomed of the Lord shall enter. Jesus, the Lamb of God, shall -be its light and glory and temple; within its walls the Israel of -God, with the honour of the Gentiles, shall be brought in a state -of infinite purity. No unclean thing will be able to exist in -that dazzling and refulgent brightness which will arise from the -perfection of holiness in the immediate presence of Jehovah; and -of this, as well as of the whole Christian dispensation, the temple -of Solomon was a type or figure. It would have been impossible -for the united ingenuity of all mankind, or the utmost stretch of -human pride, to have devised such a building, or to have conceived -the possibility of its erection. The plan, the elevation, the -whole arrangement of this gorgeous temple, proceeded from the -Divine Architect. He who created the wondrous universe of nature -condescended to furnish the plan, the detail, the ornaments, and -even the fashion of the utensils of this stately building. 'David -gave to Solomon his son the pattern of the porch, and of the houses -thereof, and of the treasuries thereof, and of the upper chambers -thereof, and of the inner parlours thereof, and of the place of -the mercy seat, and the pattern of all that he had BY THE SPIRIT, -of the courts of the house of the LORD, and of all the chamber -round about, of the treasuries of the house of God, and of the -treasuries of the dedicated things' (1 Chron 28:11,12). 'Now, -behold I have prepared for the house of the Lord an hundred thousand -talents of gold, and a thousand thousand talents of silver; brass, -and iron without weight, timber and stone also, and all manner -of cunning workmen' (1 Chron 22). And lest his heart should fail -before a work so vast, 'David said to Solomon, Be strong and of -good courage, and do it; fear not, nor be dismayed: for the Lord -God, even my God, will be with thee; he will not fail thee, nor -forsake thee, until thou hast finished all the work for the service -of the house of the Lord' (28:20). Thus furnished with wisdom -from above, with materials and with cunning workmen, and, above -all, with the approbation and protection of his God, Solomon -commenced, and eventually finished, this amazing structure, and -fitted it to receive the sacred implements, all of which, to the -minutest particular, had been made by Moses, 'after their pattern, -which was shewed him in the mount' (Exo 25:40). - -Every part of the building, including the foundation, its altar, -its courts, the holy of holies, all the utensils, and the ark, -were types of that more glorious system which, in the fulness of -time, appeared as the antitype, and perfected the Divine revelation. -The temple becomes therefore an object of our special attention -as a light to guide us while searching into gospel truths. - -Under the peculiar aid of Divine guidance and protection, this -sumptuous structure was finished, and most deeply impressive were -the ceremonies on the day of its consecration. Solomon had made -to himself an everlasting name, and it would be natural to expect -that in such a scene of splendid triumph he would have felt exalted -to the proudest height that human nature was capable of attaining. -But Solomon had not only heard of God by the hearing of the ear, -but by internal communion had seen and conversed with him. He -could say with Job, when he had been restored from the deepest -abasement to an elevated position, 'Mine eye seeth thee, wherefore -I abhor myself, and repent in dust and ashes.' Thus, in Solomon's -beautiful prayer on the dedication of this gorgeous temple, -he humbly inquires, 'Will God in very deed dwell with men on the -earth? behold, heaven and the heaven of heavens cannot contain -thee; how much less this house that I have built?' (2 Chron 6:18). -Thus was completed the most perfect, splendid, and magnificent -building that was ever erected by human hands. Still it was only -a type of that infinitely more glorious antitype, the Christian -dispensation. 'Most stately and magnificent is the fabric of -God's house, yielding admirable delight to such whom free grace -has vouchsafed to give spiritual eyes to discern it; far surpassing -the splendour of its ancient type, the temple of Solomon, which -was once the wonder of the world.'[1] 'A greater than Solomon is -here.' 'The BRANCH he shall build the temple of the Lord'--the -more glorious, spiritual, eternal temple (Zech 6:12). - -In a few hundred years after the temple of Solomon was finished, -this sumptuous structure was doomed to destruction, like all the -fading handiwork of man. Sin enervated the nation which should -have protected it; while the immensity of its riches excited the -cupidity of a neighbouring royal robber. It was plundered, and -then set on fire; the truth of the declaration made by Job upon -the perishable works of man was eminently displayed--'For man to -labour he is born, and the sons of the burning coal they mount -up fluttering.'[2] In a few days the labour of years, aided by -unbounded wealth and resources, was reduced to a heap of ashes. -And now, after a lapse of about twenty-five centuries, accompanied -by John Bunyan, 'a cunning workman,' as our guide, we are enabled -to contemplate the account given us of this amazing edifice recorded -in the volume of truth, and to compare that utmost perfection of -human art, aided from heaven, with the infinitely superior temple -in which every Christian is called to worship--to enter by the -blood of the everlasting covenant into the holiest of all, the -way consecrated by the cross and sufferings of Christ--without -the intervention of priests or lordly prelate--without expensive -victims to offer as a type of expiation--without limit of -time, or space, or place, the poorest and most abject, with the -wealthiest--the humbled beggar and the humbled monarch have equal -access to the mercy seat, sacrificing those sinful propensities -which are the cause of misery, and pleading the Saviour's merits -before the eternal Jehovah. Christ has consecrated the way, and -we enter into the holiest of all not only without fear, but with -solemn joy. The cost of Solomon's temple has been estimated at -eight hundred thousand millions of money: if this is true, still -how infinitely inferior is that vast sum to the inconceivable -cost of the eternal temple, with its myriads of worshippers, for -which the Son of God paid the ransom, when he made the atonement -for transgression, and built that imperishable temple which neither -human nor satanic malevolence can ever destroy, and in which every -spiritual worshipper will be crowned with an everlasting weight -of glory. - -While we cannot doubt but that the temple and its services contained -many types highly illustrative of the Christian dispensation, -incautious attempts to find them may lead to fanciful interpretations -which tend to cloud, rather than to elucidate gospel truths. Bunyan -very properly warns his readers against giving the reins to their -imaginations and indulging in speculations like those fathers, -who in every nail, pin, stone, stair, knife, pot, and in almost -every feather of a sacrificed bird could discern strange, distinct, -and peculiar mysteries.[3] The same remark applies to the Jewish -rabbis, who in their Talmud are full of mysterious shadows. From -these rabbinical flints some have thought to extract choice -mystical oil to supple the wheels of their fancy--to use a homely -expression. Such Jewish rabbis and Christian fathers limped and -danced upon one learned leg, to the amazement of all beholders, -but not to their edification; their lucubrations may amuse those -who have patience to read them, but they afford no instruction. -Even the learned Samuel Lee, whose work on the temple abounds with -valuable information, has strongly tinctured it with pedantry. It -is seldom that a more curious jumble is found than in the following -paragraph:--'The waxen comb of the ancient figures and typical -eels is fully matted and rolled up in shining tapers, to illuminate -temple students in finding out the honey that couches in the -carcass of the slain Lion of the tribe of Judah.' There is no fear -of Bunyan's indulging his readers with the vagaries of the Jewish -rabbis or Christian fathers--his converse was limited to the prophets -and apostles. His object is to make us familiar with those types -exhibited in the temple and alluded to by the inspired writers of -the New Testament; to use a Puritan expression, he would enable -us to plough with our spiritual Samson's heifer to expound the -riddle, and thus discover the dark patterns of heavenly things (Heb -9:23,24). Among the many striking objects to which Bunyan directs -our wondering eyes, a few should excite our deeper attention while -we accompany him in viewing this marvellous temple. - -1. All the materials that were used required preparation. The stones -must be quarried, squared, and fitted for the building with many -a hard knock and cutting of the chisel. So must you and I, my -readers, pass through the new birth, and be prepared by the Holy -Spirit to fit us for the spiritual building composed of living -stones; and if not made meet for that building, we shall be -eventually found lifting up our eyes in torment. - -2. Very solemn is the consideration insisted on by our author--that -all sons are servants to assist in building this spiritual edifice, -but all servants are not sons to inherit a place in it; an awful -thought, that there have been and now are servants employed in the -conversion of sinners, and in building up the saints, who never did -nor never will worship in that temple. Let us examine ourselves -before we enter that dreary abode, to which we are hastening; 'for -there is no work nor device, nor knowledge, nor wisdom in the -grave, whither thou goest' (Eccl 9:10). - -3. Are we zealously affected to forward the work, be careful -then as to the materials we use, 'living stones' not wood, hay, -or stubble. May all our persuasions be constantly used to bring -poor thoughtless sinners to repentance but introduce them not as -members of that house until you have a scriptural hope that they -have passed from death unto life--that they are believers in Jesus, -and have brought forth fruit meet for repentance. - -4. All the foundation, the superstructure, the furniture, must be -according to the written word of the prophets and apostles, Jesus -Christ being the chief corner stone. Reject all the inventions of -man and all human authority in the worship of God. - -5. The temple was so built that the worshippers looked to the west -toward the holy of holies. All the superstitions and idolatrous -notions of man lead him to turn to the east, to worship the rising -sun. 'The heathen made the chief gates of their temples towards the -west, that these stupid worshippers, drawing nigh to their blind, -deaf, and dumb deities, might have their idols rising upon them -out of the east.'[4] The temple as a type, and Christianity as -the antitype run counter to such idolatrous absurdities and folly. - -6. Christian, be content with whatever may be your lot, however -humble your place in the church and world. Soon will it be changed -for the better. In this world we are working men, and must be -content to be clad and fed as such, that we may be fitted for our -solemn and joyful change. Soon we shall put on our church-going -holiday suit and partake all the dainties of the heavenly feast, -the glories of the New Jerusalem. Reader, these are samples -of the prominent truths which will occupy your attention, while -accompanying Bunyan in your interesting visit to Solomon's temple. -May you richly enjoy your survey of that astonishing building, -under so trusty and experienced a guide. - -GEO. OFFOR. - - -[TO THE CHRISTIAN READER] - -COURTEOUS CHRISTIAN READER, - -I have, as thou by this little book mayest see, adventured, at this -time, to do my endeavour to show thee something of the gospel-glory -of Solomon's temple: that is, of what it, with its utensils, was a -type of; and, as such, how instructing it was to our fathers, and -also is to us their children. The which, that I might do the more -distinctly, I have handled particulars one by one, to the number -of threescore and ten; namely, all that of them I could call to -mind; because, as I believe, there was not one of them but had -its signification, and so something profitable for us to know. - -For, though we are not now to worship God in these methods, or -by such ordinances, as once the old church did: yet to know their -methods, and to understand the nature and signification of their -ordinances, when compared with the gospel, may, even now, when -themselves, as to what they once enjoined on others, are dead, -may minister light to us. And hence the New Testament ministers, -as the apostles, made much use of Old Testament language, and -ceremonial institutions, as to their signification, to help the -faith of the godly in their preaching of the gospel of Christ. - -I may say that God did in a manner tie up the church of the Jews -to types, figures, and similitudes; I mean, to be butted and -bounded[1] by them in all external parts of worship. Yea, not only -the Levitical law and temple, but, as it seems to me, the whole -land of Canaan, the place of their lot to dwell in, was to them -as ceremonial, or a figure. Their land was a type of heaven, their -passage over Jordan into it a similitude of our going to heaven -by death (Heb 3:5-10). The fruit of their land was said to be -uncircumcised (Lev 19:23). As being at their first entrance thither -unclean (Exo 12:15). In which their land was also a figure of -another thing, even as heaven was a type of sin and grace (Lev 6:17, -23:17).[2] Again, the very land itself was said to keep Sabbath, -and so to rest a holy rest, even then when she lay desolate, and -not possess of those to whom she was given for them to dwell in -(Lev 26:34,35). - -Yea, many of the features of the then church of God were set forth, -as in figures and shadows, so by places and things, in that land. -1. In general, she is said to be beautiful as Tirzah, and to -be comely as Jerusalem (Can 6:4). 2. In particular, her neck is -compared to the tower of David, builded for an armoury (Cant 4:4). -Her eyes to the fish-pools of Heshbon, by the gate of Bethrabbim. -Her nose is compared to the tower of Lebanon, which looketh towards -Damascus (Cant 7:4). Yea, the hair of her head is compared to a -flock of goats, which come up from mount Gilead; and the smell of -her garments to the smell of Lebanon (Cant 4:1,11). - -Nor was this land altogether void of shadows, even of her Lord and -Saviour. Hence he says of himself, 'I AM the rose of Sharon, and -the lily of the valleys' (Cant 2:1). Also, she, his beloved, saith -of him, 'His countenance is as Lebanon, excellent as the cedars' -(Cant 5:15). What shall I say? The two cities Sion and Jerusalem, -were such as sometimes set forth the two churches, the true and -the false, and their seed Isaac and Ishmael (Gal 4). - -I might also here show you, that even the gifts and graces of -the true church were set forth by the spices, nuts, grapes, and -pomegranates, that the land of Canaan brought forth; yea, that -hell itself was set forth by the valley of the sons of Hinnom and -Tophet, places in this country. Indeed, the whole, in a manner, -was a typical and a figurative thing. - -But I have, in the ensuing discourse, confined myself to the -temple, that immediate place of God's worship; of whose utensils, -in particular, as I have said, I have spoken, though to each -with what brevity I could, for that none of them are without a -spiritual, and so a profitable signification to us. And here we -may behold much of the richness of the wisdom and grace of God; -namely, that he, even in the very place of worship of old, should -ordain visible forms and representations for the worshippers to -learn to worship him by; yea, the temple itself was, as to this, -to them a good instruction. - -But in my thus saying, I give no encouragement to any now, to -fetch out of their own fancies figures or similitudes to worship -God by. What God provided to be an help to the weakness of his -people of old was one thing, and what they invented without his -commandment was another. For though they had his blessing when -they worshipped him with such types, shadows, and figures, which -he had enjoined on them for that purpose, yet he sorely punished -and plagued them when they would add to these inventions of their -own (Exo 32:35; 2 Kings 17:16-18; Acts 7:38-43). Yea, he, in the -very act of instituting their way of worshipping him, forbade -their giving, in any thing, way to their own humours or fancies, -and bound them strictly to the orders of heaven. 'Look,' said God -to Moses, their first great legislator, 'that thou make all things -according to the pattern showed to thee in the mount' (Exo 25:40; -Heb 8:5). Nor doth our apostle but take the same measures, when -he saith, 'If any man think himself to be a prophet, or spiritual, -let him acknowledge that the things that I write unto you are the -commandments of the Lord' (1 Cor 14:37). - -When Solomon also, was to build this temple for the worship of -God, though he was wiser than all men, yet God neither trusted to -his wisdom nor memory, nor to any immediate dictates from heaven -to him, as to how he would have him build it. No; he was to receive -the whole platform thereof in writing, by the inspiration of God. -Nor would God give this platform of the temple, and of its utensils, -immediately to this wise man, lest perhaps by others his wisdom -should be idolized, or that some should object, that the whole -fashion thereof proceeded of his fancy, only he made pretensions -of Divine revelation, as a cover for his doings - -Therefore, I say, not to him, but to his father David, was the -whole pattern of it given from heaven, and so by David to Solomon -his son, in writing. 'Then David,' says the text, 'gave to Solomon -his son the pattern of the porch, and of the houses thereof, and -of the treasuries thereof, and of the upper chambers thereof, and -of the inner parlours thereof, and of the place of the mercy-seat, -and the pattern of all that he had by the spirit, of the courts -of the house of the Lord, and of all the chambers round about, of -the treasuries of the house of God, and of the treasuries of the -dedicated things: also for the courses of the priests and the -Levites, and for all the work of the service of the house of the -Lord, and for all the vessels of service in the house of the Lord' -(1 Chron 28:11-13). - -Yea, moreover, he had from heaven, or by Divine revelation, what -the candlesticks must be made of, and also how much was to go to -each; the same order and commandment he also gave for the making -of the tables, flesh-hooks, cups, basins, altar of incense, with -the pattern for the chariot of the cherubims, &c. (vv 14-19). 'All -this, said David, the Lord made me understand in writing by his -hand upon me, even all the work of this pattern' (v 19). So, I say, -he gave David the pattern of the temple, so David gave Solomon the -pattern of the temple; and according to that pattern did Solomon -build the temple, and no otherwise. - -True, all these were but figures, patterns, and shadows of things -in the heavens, and not the very image of the things; but, as was -said afore, if God was so circumspect and exact in these, as not -to leave any thing to the dictates of the godly and wisest of men, -what! can we suppose he will now admit of the wit and contrivance -of men in those things that are, in comparison to them, the heavenly -things themselves? (Heb 8:5, 9:8-10,23, 10:1). - -It is also to be concluded, that since those shadows of things -in the heavens are already committed by God to sacred story; and -since that sacred story is said to be able to make the man of God -perfect in all things--2 Timothy 3:15-17--it is duty to us to leave -off to lean to common understandings, and to inquire and search -out by that very holy writ, and nought else, by what and how we -should worship God. David was for inquiring in his temple (Psa -27:4). - -And, although the old church-way of worship is laid aside as to -us in New Testament times, yet since those very ordinances were -figures of things and methods of worship now; we may, yea, we ought -to search out the spiritual meaning of them, because they serve -to confirm and illustrate matters to our understandings. Yea, they -show us the more exactly how the New and Old Testament, as to the -spiritualness of the worship, was as one and the same; only the -old was clouded with shadows, but ours is with more open face. - -Features to the life, as we say, set out by a picture, do excellently -show the skill of the artist. The Old Testament had the shadow, -nor have we but the very image; both then are but emblems of what -is yet behind. We may find our gospel clouded in their ceremonies, -and our spiritual worship set out somewhat by their carnal ordinances. - -Now, because, as I said, there lies, as wrapt up in a mantle, much -of the glory of our gospel matters in this temple which Solomon -builded; therefore I have made, as well as I could, by comparing -spiritual things with spiritual, this book upon this subject. - -I dare not presume to say that I know I have hit right in every -thing; but this I can say, I have endeavoured so to do. True, I -have not for these things fished in other men's waters; my Bible -and Concordance are my only library in my writings. Wherefore, -courteous reader, if thou findest any thing, either in word or -matter, that thou shalt judge doth vary from God's truth, let it -be counted no man's else but mine. Pray God, also, to pardon my -fault. Do thou, also, lovingly pass it by, and receive what thou -findest will do thee good. - -Thy servant in the gospel, - -JOHN BUNYAN. - - - - -Solomon's Temple Spiritualized - - -'Thou son of man, shew the house to the house of Isreal;--shew -them the form of the house, and the fashion thereof, and the goings -out hereof, and the comings in thereof, and all the forms thereof, -and all the ordinances thereof, and all the forms thereof, and -all the laws thereof.'--Ezekiel 43:10, 11 - - -I. Where the Temple was built. - -The temple was built at Jerusalem, on Mount Moriah, in the -threshing-floor of Arnon the Jebusite; whereabout Abraham offered -up Isaac; there where David met the angel of the Lord, when he -came with his drawn sword in his hand, to cut off the people at -Jerusalem, for the sin which David committed in his disorderly -numbering the people (Gen 22:3-5; 1 Chron 21:15, 21:12; 2 Chron -3:1). - -There Abraham received his Isaac from the dead; there the Lord -was entreated by David to take away the plague, and to return to -Israel again in mercy; from whence, also, David gathered that there -God's temple must be built. This, saith he, is the house of the -Lord God, and this is the altar of the burnt-offering for Israel -(1 Chron 21:28, 22:1, 3:1). - -This Mount Moriah, therefore, was a type of the Son of God, the -mountain of the Lord's house, the rock against which the gates of -hell cannot prevail. - -II. Who built the Temple. - -The temple was builded by Solomon, a man peaceable and quiet; and -that in name, by nature, and in governing. For so God had before -told David, namely, that such a one the builder of the temple should -be. 'Behold,' saith he, 'a son shall be born to thee, who shall -be a man of rest; and I will give him rest from all his enemies -round about; for his name shall be Solomon, and I will give peace -and quietness unto Israel in his days. He shall build an house -for my name, and he shall be my son, and I will be his father' (1 -Chron 22:9,10; Psa 72:1-4). - -As, therefore, Mount Moriah was a type of Christ, as the foundation, -so Solomon was a type of him, as the builder of his church. The -mount was signal,[1] for that thereon the Lord God, before Abraham -and David, did display his mercy. And as Solomon built this -temple, so Christ doth build his house; yea, he shall build the -everlasting temple, 'and he shall bear the glory' (Zech 6:12,13; -Heb 3:3,4). And in that Solomon was called peaceable, it was -to show with what peaceable doctrine and ways Christ's house and -church should be built (Isa 9:6; Micah 4:2-4). - -III. How the Temple was built. - -The temple was built, not merely by the dictates of Solomon, though -he was wiser than Ethen, and Heman, and Chalcol, and Darda, and -all men (1 Kings 4:31). But it was built by rules prescribed by, -or in a written word, and as so delivered to him by his father -David. - -For when David gave to Solomon his son a charge to build the temple -of God, with that charge he gave him also the pattern of all in -writing; even a pattern of the porch, house, chambers, treasuries, -parlours, &c., and of the place for the mercy-seat; which pattern -David had of God; nor would God trust his memory with it. 'The -Lord made me,' said he, 'understand in writing, by his hand upon -me, even all the works of their pattern.' Thus, therefore, David -gave to Solomon his son the pattern of all; and thus Solomon his -son built the house of God (1 Chron 28:9-20). - -And answerable to this, Christ Jesus, the builder of his own house, -WHOSE HOSE ARE WE, doth build his holy habitation for him to dwell -in; even according to the commandment of God the Father. For, -saith he, 'I have not spoken of myself, but the Father which sent -me. He gave me a commandment what I should speak.' And hence it -is said, God gave him the revelation; and again, that he took the -book out of the hand of him that sat on the throne; and so acted, -as to the building up of his church (John 12:49,50; Rev 1:1, 5:5). - -IV. Of what the Temple was built. - -The materials with which the temple was built, were such as were -in their own nature common to that which was left behind; things -that naturally were not fit, without art, to be laid on so holy a -house. And this shows that those of whom Christ Jesus designs to -build his church, are by nature no better than others. But as the -trees and stones of which the temple was built, were first hewed -and squared before they were fit to be laid in that house, so -sinners, of which the church is to be built, must first be fitted -by the word and doctrine, and then fitly laid in their place in -the church. - -For though, as to nature, there is no difference betwixt those -made use of to build God's house with, yet by grace they differ -from others; even as those trees and stones that are hewed and -squared for building, by art are made to differ from those which -abide in the wood or pit. - -The Lord Jesus, therefore, while he seeketh materials wherewith to -build his house, he findeth them the clay of the same lump that -he rejecteth and leaves behind. 'Are we better than they? No, in -no wise' (Rom 3:9). Nay, I think, if any be best, it is they which -are left behind. 'He came not to call the righteous, but sinners -to repentance' (Mark 2:17). And, indeed, in this he doth show both -the greatness of his grace and workmanship; his grace in taking -such; and his workmanship in that he makes them meet for his holy -habitation.[2] This the current of Scripture maketh manifest; -wherefore it is needless now to cite particulars: only we must -remember, that none are laid in this building as they come out of -the wood or pit, but as they first pass under the hand and rule of -this great builder of the temple of God. - -V. Who was to fell those trees, and to dig those stones, with which -Solomon built the Temple. - -As the trees were to be felled, and stones to be digged, so there -was for that matter select workmen appointed. - -These were not of the sons of Jacob nor of the house of Israel; -they were the servants of Hiram, king of Tyre, and the Gibeonites, -namely, their children that made a league with Joshua, in the day -that God gave the land of Canaan to his people (Josh 9:22-27; 1 -Kings 5:1; 1 Chron 28, 29). - -And these were types of our gospel ministers, who are the men -appointed by Jesus Christ to make sinners, by their preaching, meet -for the house of God. Wherefore, as he was famous of old who was -strong to lift up his axe upon the thick boughs to square wood for -the building of the temple; so a minister of the gospel now is -also famous, if much used by Christ for the converting of sinners -to himself, that he may build him a temple with them (Psa 7:4-6; -Rom 16). - -But why, may some say, do you make so homely a comparison? I -answer, because I believe it is true; for it is grace, not gifts, -that makes us sons, and the beloved of God. Gifts make a minister; -and as a minister, one is but a servant to hew wood and draw water -for the house of my God. Yea, Paul, though a son, yet counted -himself not a son but a servant, purely as he was a minister. A -servant of God, a servant of Christ, a servant of the church, and -your servants for Jesus' sake (Titus 1:1; Rom 1:1; Col 4:5). - -A man then is a son, as he is begotten and born of God to himself, -and a servant as he is gifted for work in the house of his Father; -and though it is truth the servant may be a son, yet he is not a -son because he is a servant. Nor doth it follow, that because all -sons may be servants, that therefore all servants are sons; no, -all the servants of God are not sons; and therefore when time shall -come, he that is only a servant here, shall certainly be put out -of the house, even out of that house himself did help to build. -'The servant abideth not in the house for ever,' the servant, that -is, he that is only so (Eze 46:16,17; John 8:35). - -So then, as a son, thou art an Israelite; as a servant, a Gibeonite. -The consideration of this made Paul start; he knew that gifts made -him not a son (1 Cor 12:28-31, 13:1,2). - -The sum then is, a man many be a servant and a son; a servant -as he is employed by Christ in his house for the good of others; -and a son, as he is a partaker of the grace of adoption. But all -servants are not sons; and let this be for a caution, and a call -to ministers, to do all acts of service for God, and in his house -with reverence and godly fear; and with all humility let us desire -to be partakers ourselves of that grace we preach to others (1 -Cor 9:25). - -This is a great saying, and written perhaps to keep ministers -humble: 'And strangers shall stand and feed your flocks, and the -sons of the alien shall be your ploughman, and your vine-dressers' -(Isa 61:5). To be a ploughman here is to be a preacher; and to be a -vine-dresser here is to be a preacher (Luke 9:59-62; 1 Cor 9:7,27; -Matt 20:1-4,8, 21:28). And if he does this work willingly, he has -a reward; if not, a dispensation of the gospel was committed to -him, and that is all (1 Cor 9:17). - -VI. In what condition the timber and stones were, when brought to -be laid in the building of the temple. - -The timber and stones with which the temple was built, were squared -and hewed at the wood or pit; and so there made every way fit for -that work, even before they were brought to the place where the -house should be set up: 'So that there was neither hammer, nor axe, -nor any tool of iron heard in the house while it was in building' -(1 Kings 6:7). - -And this shows, as was said before, that the materials of which -the house was built were, before the hand of the workman touched -them, as unfit to be laid in the building as were those that were -left behind; consequently that themselves, none otherwise but by -the art of others, were made fit to be laid in this building. - -To this our New Testament temple answers. For those of the sons -of Adam who are counted worthy to be laid in this building, are -not by nature, but by grace, made meet for it; not by their own -wisdom, but by the Word of God. Hence he saith, 'I have hewed them -by the prophets.' And again, ministers are called God's builders -and labourers, even as to this work (Hosea 6:5; 1 Cor 3:10; 2 Cor -6:1; Col 1:28). - -No man will lay trees, as they come from the wood, for beams and -rafters in his house; nor stones, as digged in the walls. No; the -stones must be hewed and squared, and the trees sawn and made -fit, and so be laid in the house. Yea, they must be so sawn, and -so squared, that in coupling they may be joined exactly; else -the building will not be good, nor the workman have credit of his -doings. - -Hence our gospel-church, of which the temple was a type, is said -to be fitly framed, and that there is a fit supply of every joint -for the securing of the whole (1 Peter 2:5; Eph 2:20,21, 4:16; Col -2:19). As they therefore build like children, that build with wood -as it comes from the wood or forest, and with stones as they come -from the pit, even so do they who pretend to build God a house -of unconverted sinners, unhewed, unsquared, unpolished. Wherefore -God's workmen, according to God's advice, prepare their work without, -and make it fit for themselves in the field, and afterwards build -the house (Prov 24:27). - -Let ministers therefore look to this, and take heed, lest instead -of making their notions stoop to the Word, they make the Scriptures -stoop to their notions. - -VII. Of the foundation of the Temple. - -The foundation of the temple is that upon which it stood; and it -was twofold: First, the hill Moriah, and then those great stones -upon which it was erected. This hill Moriah, as was said afore, did -more properly typify Christ. Hence Moriah is called 'The Mountain -of the house,' it being the rock on which it was built. Those great -stones, called foundation-stones, were types of the prophets and -apostles (Matt 16:18; Eph 2:20,21; Heb 11:10). Wherefore these -stones were stones of the biggest size, stones of eight cubits, -and stones of ten cubits (1 Kings 7:10). - -Now, as the temple had this double foundation, so we must consider -it respectively and distinctly; for Christ is the foundation one -way, the prophets and apostles a foundation another. Christ is -the foundation personally and meritoriously; but the prophets and -apostles, by doctrine, ministerially. The church then, which is -God's New Testament temple, as it is said to be built on Christ the -foundation; so none other is the foundation but he (1 Cor 3:11,12). -But as it is said to be built upon the apostles, so it is said to -have twelve foundations, and must have none but they (Rev 21:14). - -What is it then? Why, we must be builded upon Christ, as he is -our priest, sacrifice, prophet, king, and advocate; and upon the -other, as they are infallible instructors and preachers of him; -not that any may be an apostle that so shall esteem of himself, nor -that any other doctrine be administered but what is the doctrine -of the twelve; for they are set forth as the chief and last. These -are also they, as Moses, which are to look over all the building, -and to see that all in this house be done according to the pattern -showed to them in the mount (Exo 39:43; John 20:21-23; 1 Cor 3:9, -4:9). - -Let us then keep these distinctions clear, and not put an apostle -in the room of Christ, nor Christ in the place of one of those -apostles. Let none but Christ be the high-priest and sacrifice for -your souls to God; and none but that doctrine which is apostolical, -be to you as the mouth of Christ for instruction to prepare you, -and to prepare materials for this temple of God, and to build them -upon this foundation. - -VIII. Of the richness of the stones which were laid for the -foundations of the Temple. - -These foundation stones, as they were great, so they were costly -stones; though, as I said, of themselves, of no more worth than they -of their nature that were left behind. Their costliness therefore, -lay in those additions which they received from the king's charge. - -First, In that labour which was bestowed upon them in sawing, -squaring, and carving. For the servants, as they were cunning -at this work, so they bestowed much of their art and labour upon -them, by which they put them into excellent form, and added to their -bigness, glory, and beauty, fit for stones upon which so goodly -a fabric was to be built. - -Secondly, These stones, as they were thus wrought within and -without, so, as it seems to me, they were inlaid with other stones -more precious than themselves. Inlaid, I say, with stones of divers -colours. According as it is written, I 'will lay thy foundations with -sapphires' (Isa 54:11). Not that the foundations were sapphires, -but they were laid, inlaid with them; or, as he saith in another -place, 'They were adorned with goodly stones and gifts' (Luke -21:5). - -This is still more amplified, where it is written of the New -Jerusalem, which is still the New Testament church on earth, and -so the same in substance with what is now. 'The foundations of -the wall of the city,' saith he, 'were garnished with all manner -of precious stones' (Rev 21:19). True, these there are called -'The foundations of the wall of the city,' but it has respect to -the matter in hand; for that which is before called a temple, for -its comparative smallness, is here called a city, for or because -of its great increase: and both the foundations of the wall of -the city, as well as of the temple, are 'the twelve apostles of -the Lamb' (Rev 21:14). - -For these carvings and inlayings, with all other beautifications, -were types of the extraordinary gifts and graces of the apostles. -Hence the apostle calls such gifts signs of apostleship (Rom 15:19; -2 Cor 12:12; Heb 2:4). For as the foundation stones of the temple -were thus garnished, so were the apostles beautified with a call, -gifts, and graces peculiar to themselves. Hence he says, 'First -apostles'; for that they were first and chief in the church of -Christ (1 Cor 12:28). - -Nor were these stones only laid for a foundation for the temple; the -great court, the inner court, as also the porch of the temple, had -round about them three rows of these stones for their foundation (1 -Kings 7:12). Signifying, as it seems to me, that the more outward -and external part, as well as that more internal worship to be -performed to God, should be grounded upon apostolical doctrine and -appointments (1 Cor 3:10-12; 2 Thess 2:15, 3:6; Heb 6:1-4). - -IX. Which way the face or front of the Temple stood. - -1. The temple was built with its face or front towards the east, -and that, perhaps, because the glory of the God of Israel was to -come from the way of the east into it (Eze 43:1-4, 47:1). Wherefore, -in that its front stood toward the east, it may be to show that -the true gospel church would have its eye to, and expectation -from, the Lord. We look, said Paul, but whither? We have 'our -conversation,' said he, 'in heaven,' from whence our expectation -is (2 Cor 4:18; Phil 3:20; Psa 62:5). - -2. It was set also with its face towards the east, to keep the people -of God from committing of idolatry; to wit, from worshipping the -host of heaven, and the sun whose rising is from the east. For -since the face of the temple stood toward the east, and since the -worshippers were to worship at, or with their faces towards the -temple, it follows that both in their going to, and worshipping -God towards that place, their faces must be from, and their backs -towards the sun.[3] The thus building of the temple, therefore, was -a snare to idolaters, and a proof of the zeal of those that were -the true worshippers; as also to this day the true gospel-instituted -worship of Jesus Christ is. Hence he is said, to idolaters, to be -a snare and trap, but to the godly a glory (Isa 8:14, 60:19). - -3. Do but see how God catched the idolatrous Jews, by this means, -in their naughtiness: 'And he brought me,' saith the prophet, 'into -the inner court of the Lord's house, and behold at the door of the -temple of the Lord, between the porch and the altar, were about -five and twenty men with their backs toward the temple of the Lord, -and their faces towards the east' (Eze 8:16). It was therefore, -as I said, set with its face towards the east, to prevent false -worship, and detect idolaters. - -4. From the east also came the most blasting winds, winds that -are destructive to man and beasts, to fruit and trees, and ships -at sea (Exo 10:13; Job 27:21; Eze 17:10, 19:12; Psa 48:7; Eze -27:26). I say, the east wind, or that which comes from thence, -is the most hurtful; yet you see, the temple hath set her face -against it, to show that the true church cannot be blasted or -made turn back by any affliction. It is not east winds, nor none -of their blastings, that can make the temple turn about. Hence -he saith that Jacob's face shall not wax pale. And again, 'I have -made thy face strong against their faces,' and that 'the gates -of hell shall not prevail against it' (Isa 29:22; Eze 3:8; Matt -16:18). - -5. It might be also built with its face towards the east, to show -that the true church looketh, as afore I hinted, for her Lord -and King from heaven; knowing, that at his coming he will bring -healing in his wings; for from the east he will appear when he -comes the second time without sin unto salvation, of which the -sun gives us a memento in his rising there every morning. 'For as -the lightning cometh out of the east, and shineth even unto the -west, so shall also the coming of the Son of man be' (Matt 24:27; -Mal 4:2; Heb 9:28; Col 3:4; 2 Peter 3:11-14). - -6. Christ, as the north pole, draws those touched with the load-stone -of his word, with the face of their souls towards him, to look -for, and hasten to his coming. And this also is signified by the -temple standing with its face towards the east. - -X. Of the courts of the Temple. - -I perceive that there were two courts belonging to the temple. The -first was called the outward court (Eze 40:7, 46:21). - -1. This was that into which the people of necessity first entered, -when they went to worship in the temple; consequently that was it, -in and by which the people did first show their desires to be the -worshippers of God. And this answers to those badges and signs of -love to religion, that people have in face, or outward appearance -(Matt 23:27; 2 Cor 10:7). - -2. In this, though there may sometimes be truth, yet oftener lies -and dissimulation: wherefore commonly an outward appearance is set -in opposition to faith and truth, as the outward is in opposition -to the inner court, and outward to the inner man; and that is, -when it is by itself, for then it profits nothing (Rom 2:28; 1 -Cor 13:1-3; 2 Cor 5:12). - -3. Hence, though the outward court was something to the Jews, -because by outward bodies they were distinguished from the Gentiles; -yet to us it is little, for now 'he is not a Jew who is one only -outwardly.' Therefore all the time of the Beast's reign, this -court is given to be trodden under foot; for, as I said, outward -show will avail nothing, when the Beast comes to turn and toss up -professors with his horns (Rev 11:10-12). - -4. But as there was an outward, so there was an inner court, a -court that stood nearer the temple; and so to the true practical -part of worship, than that outward court did (Eze 10:3, 46:1; 1 -Kings 6:36). - -5. This inner court is that which is called 'the court of the priests,' -because it was it in which they boiled the trespass-offerings, and -in which they prepared the sin-offering for the people (2 Chron -4:9; Eze 46:20). - -6. This court, therefore, was the place of practice and of preparation -to appear before God, which is the first true token of a sincere -and honest mind. Wherefore here, and not in the outward court, -stood the great brazen altar, which was a type of Christ, by whom -alone the true worshippers make their approach with acceptance -unto God. Also here stood the great brazen scaffold, on which the -king kneeled when he prayed for the people, a type of Christ's -prayers for his when he was in the world (2 Chron 6:13; John 17). - -7. Wherefore this court was a type of practical worship, and so -of our praying, hearing, and eating, before God. There belonged -to this court several gates, an east, a south, and a north gate; -and when the people of the land went into this court to worship, -they were not to go out at that gate by which they came in, but out -of the gate over against it, to show that true Christians should -persevere right on, and not turn back, whatever they meet with -in the way. 'He that entereth in by the way of the north gate to -worship, shall go out by the way of the south gate; and he that -entereth in by the way of the south gate, shall not return by the -way of the gate whereby he came in, but shall go forth over against -it' (Eze 46:9). - -8. These courts were places of great delight to the Jews, as both -feigned and sincere profession is to those that practice therein. -Wherefore, when the Jews did enter into these, they did use to do -it with praise and pipe, as do both hypocrites and sincere one. -So then, when a man shall tread in both these courts, and shall -turn what he seems to be, into what he should be in reality; then, -and not till then, he treads them as he should; for then he makes -the outward court, and his treading there but a passage to that -which is more inward and sincere. But he that stays in the outward -one is but such an one as pleases not God, for that he wants the -practice of what he professes with his mouth. - -XI. Of the great brazen altar that stood in the inner court of the -Temple. - -1. In the inner court stood the great brazen altar which Solomon -made. This is evident; for that when he kneeled upon the scaffold -there to pray, he kneeled before this altar. See Exodus 40:6, 29; -2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17. - -2. This altar seems to be placed about the middle of this court over -against the porch of the house; and between it and the temple was -the place where Zechariah was slain. This altar was called 'the -altar of burnt-offering,' and therefore it was a type of Christ in -his divinity. For Christ's body was our true burnt-offering, of -which the bodies of the sacrificed beasts were a type; now that -altar upon which his body was offered was his Divinity or Godhead; -for that, and that only, could bear up that offering in the whole -of its suffering; and that therefore, and that only, was to receive -the fat, the glory. Hence it is said he, 'through the eternal -Spirit, offered himself without spot to God' (Heb 9:14). - -3. For Christ is priest, and sacrifice, and altar, and all. And -as a priest he offered, as a sacrifice he suffered, and as God -he supported his humanity, in that suffering of all the pains it -underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14). - -4. It was then Christ's Godhead, not the tree, that was the altar -of burnt-offering, or that by which Christ offered himself an -offering and a sacrifice to God for a sweet-smelling savour. - -5. That it was not the tree, is evident, for that could not sanctify -the gift, to wit, his body; but Christ affirmeth, 'that the altar -sanctifieth the gift.' And by so saying, he affirmeth that the -altar on which he offered his offering was greater than the offering -itself (Matt 23:19). Now the body of Christ was the gift; for so -he saith, I give my flesh for the life of the world (John 6). - -But now, what thing is that which is greater than his body, save -the altar, his Divinity on which it was offered? The tree then -was not the altar which sanctified this gift, to make it of virtue -enough to make reconciliation for iniquity (John 6:51, 17:19; Heb -9:14; Col 1:19-21). Now, since this altar of burnt-offering was -thus placed in the inner court, it teaches us several things: - -First, That those that come only into the outward court, or that -rest in a bare appearance of Christianity, do not, by so doing, -come to Jesus Christ; for this altar stands not there. Hence John -takes notice only of the temple and this altar, and them that -worship therein, and leaves out the outward court, and so them -that come no farther (Rev 11:1,2). - -Second. This teaches us also that we are to enter into that temple -of God by blood. The altar, this altar of burnt-offering, stood -as men went into the temple; they must go by it; yea, there they -must leave their offering, and so go in and worship, even as a -token that they came thither by sacrifice and by blood. - -Third. Upon this altar Solomon, at the dedication of the temple, -offered thousands, both of oxen and of sheep, to signify, surely, -the abundant worth and richness that would be in the blood of Christ -to save when it should be shed for us. For his blood is spoken of -with an 'how much more.' 'For if the blood of bulls and of goats, -and the ashes of an heifer sprinkling the unclean, sanctifieth -to the purifying of the flesh, how much more shall the blood of -Christ, who through the eternal Spirit offered himself without -spot to God, purge your conscience from dead works, to serve the -living God!' (Heb 9:13,14, 11:12; 2 Chron 7:5-8). - -Let us then not dare to stop or stay in the outward court, for -there is not this altar. Nor let us dare, when we come into this -court, to be careless whether we look to this altar or no. For -it is by blood we must enter; 'for without shedding of blood is -no remission.' Let us always then, when we come hither, wash our -hands in innocency, and so compass this holy altar: for that by -Christ, who is the altar indeed, we are reconciled to God. This -is looking to Jesus; this is coming to God by him, of whom this -altar and the sacrifice thereon was a type. - -XII. Of the pillars that were before the porch of the Temple. - -There were divers pillars belonging to the temple; but in this -place we are confined to speak of only two; namely, those which -stood before the temple. - -These pillars stood before the porch or entrance into the temple, -looking towards the altar, the court, and them that were the -worshippers there; also they were a grace and beauty to the front -of the house. - -1. These pillars stood, one on the right hand and the other on the -left, at the door of the porch of the temple, and they had names -given them, you may be sure, to signify something. The name of -that on the right hand was called Jachin, [God] shall establish; -and the name of that on the left hand was Boaz, in it is strength -(1 Kings 7:21; 2 Chron 3:17). - -2. These two pillars were types of Christ's apostles; of the apostles -of circumcision, and of the uncircumcision. Therefore the apostle -Paul also calleth them pillars (Gal 2), and saith that that pillar -on the right hand was a type of himself and his companions, who -were to go to the uncircumcised, and teach the Gentiles the way -of life. When James, Cephas, and John, saith he, 'who seemed to -be pillars, perceived the grace that was given unto me, they gave -to me and Barnabas the right hand of fellowship, that we should -go unto the heathen, and they unto the circumcision' (Gal 2:9). -So then, these two pillars were types of these two order of the -apostles in this their divers service for God.[4] - -3. And that Paul and Barnabas were signified by those on the right -hand, to wit, to be the apostles of the Gentiles, he showeth again, -where he saith, I am 'the minister of Jesus Christ to the Gentiles, -ministering the gospel of God, that the offering up of the Gentiles -might be acceptable, being sanctified by the Holy Ghost' (Rom -11:13, 15:16). - -4. And since the name of this pillar was Jachin, shall attend it; -so also, that God would bless his word preached by them to the -Gentiles, to the conversion of numbers of them, maugre the opposition -of the enemy. - -5. This is further implied, for that they were made of brass; as -he saith of the prophet, I have made thee a fenced brazen wall, -an iron pillar; and their fighting against thee shall nothing at -all prevail (Jer 15:20). Wherefore Paul says of himself, 'I am -set for the defence of the gospel,' 'that the truth thereof might -continue with you' (Phil 1:17; Gal 2:5). - -XIII. Of the height of these pillars that thus stood before the -porch of the door of the Temple. - -The pillars were eighteen cubits high apiece, and that is as high, -yea, as high again as the highest giant that ever we read of in -the Word; for the highest of which we read was but six cubits and -a span. True, the bedstead of Og was nine cubits long, but I trow -the giant himself was shorter (Deut 3:11; 2 Chron 3:15).[5] But -put the longest to the longest, and set the one upon the shoulders -of the other, and yet each pillar was higher than they. - -We have now, as I know of, but few that remain of the remnant of -the giants; and though they boast as if they were higher than Aga, -yet these pillars are higher than they. These pillars are the -highest; you may equal them; and an inch above is worth an ell -below. The height therefore of these pillars is, to show us what -high dignity God did put upon those of his saints whom he did call -to be apostles of the Lamb: for their office and call thereto is -the highest in the church of God. These men, I say, were made thus -high by their being cast in such a mould. Of that which added yet -further to their height we will speak anon: we only speak now of -the high call by which they, and only they, were made capable of -apostolic authority. The apostles were sent immediately,[6] their -call was extraordinary, their office was universal; they had alike -power in all churches, and their doctrine was infallible (Acts -26:16; 1 Cor 9:1; Gal 1:1; 1 John 1:1; 3 John 2:23). - -And what can our pretended giants do or say in comparison of -these? The truth is, all other men to these are dwarfs, are low, -dark, weak, and beneath, not only as to call and office, but also -as to gifts and grace. This sentence, 'Paul, an apostle of Jesus -Christ,' drowneth all! What now are all other titles of grandeur -and greatness, when compared with this one sentence? - -True, the men were but mean in themselves; for what is Paul or -what Apollos, or what was James or John? Yet by their call to that -office they were made highest of all in the church. Christ did raise -them eighteen cubits high; not in conceit; for so there are many -higher than they, but in office, and calling, and Divine authority. - -And observe it, these stand at the door, at the entering into the -temple of God, at which they enter that go in thither to worship God, -to shew that all right worship, and that which will be acceptable -to God, is by, or according to, their doctrine. - -XIV. Of the chapiters (capitals) of the pillars of the Temple. - -There were also two chapiters made for the pillars of the temple; -for each, one; and they were five cubits high apiece. These were for -the adorning of the pillars, and therefore were types and shadows -of that abundance of grace which God did put upon the apostles -after the resurrection of our Lord. Wherefore, as he saith here, -the chapiters were upon the pillars; so it saith that great grace -was upon all the apostles (Acts 4:33). - -These chapiters had belonging to them a bowl made pummil-fashion,[7] -and it was placed upon the head of them, perhaps to signify their -aptness to receive, and largeness to contain of the dew of heaven; -that shadow of the doctrine of the gospel; which doctrine the -apostles, as the chief, were to receive and hold forth to the world -for their conversion. Hence, as the bowls were capable to receive -the dew of heaven, these are said to receive 'grace and apostleship -for obedience to the faith among all nations, for his name' (Rom -1:5; 1 Kings 7:16,42; 2 Chron 4:13; Deut 32:10; Rom 15:29). - -There was also upon these chapiters a net-work, or nets like unto -chequer-work, which still added to their lustre. These nets were -they which shewed for what intent the apostolical office was -ordained; namely, that by their preaching they might bring many -souls to God. And hence Christ calls them fishermen, saying, 'Ye -shall catch men' (Matt 4:19; Mark 1:17; Luke 5:10; 2 Cor 12:16). -The world is compared to a sea, men to fishes, and the gospel to -a net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fish -with a net, so the apostles caught men by their word, which word, -as I told you, to me is signified by this net-work upon the top of -these pillars. See therefore the mystery of God in these things. - -XV. Of the pomegranates adjoined to these nets on the chapiters. - -There were also joined to these nets upon the top of the pillars -pomegranates in abundance; four hundred for the net-work. -Pomegranates, you know, are beautiful to look on, pleasant to the -palate, comfortable to the stomach, and cheering by their juice -(1 Kings 7:42; Cant 4:3, 8:2, 4:13, 6:11, 7:12). There were to be -two rows of thess pomegranates for one net-work, and so two rows -of them for the other. - -And this was to show that the net of the gospel is not an empty -thing; but is sufficiently baited with such varieties as are apt to -allure the world to be catched by them. The law is but a sound of -words, but the gospel is not so; that is, baited with pomegranates; -with variety of excellent things. Hence it is called 'the gospel -of the kingdom,' and 'the gospel of the grace of God,' because it -is, as it were, baited with grace and glory, that sinners may be -allured, and may be taken with it to their eternal salvation (Matt -24:14; Acts 20:24). - -Grace and glory, grace and glory! these are the pomegranates with -which the word of the gospel is baited, that sinners may be taken -and saved thereby. The argument of old was 'milk and honey'; that -was, I say, the alluring bait, with which Moses drew six hundred -thousand out of Egypt, into the wilderness of old (Exo 3:8). But -behold we have pomegranates, two rows of pomegranates; grace and -a kingdom, as the bait of the holy gospel; no wonder, then, if, -when men of skill did cast this net into the sea, such numbers of -fish have been catched, even by one sermon (Acts 2). They baited -their nets with taking things, things taking to the eye and taste. - -Nets are truly instruments of death, but the net of the gospel doth -catch to draw from death; wherefore this net is contrary; life and -immortality is brought to light through this. No marvel, then, if -men are so glad, and that for gladness they leap like fishes in -a net, when they see themselves catched in this drag of the holy -gospel of the Son of God. They are catched from death and hell, -catched to live with God in glory! - -XVI. Of the chains that were upon these pillars that stood before -the Temple. - -As there were nets to catch, and pomegranates to bait, so there -were chains belonging to these chapiters on these pillars. 'And he -made chains, as in the oracle, and put them upon the head of the -[pillars],' or chapiters (2 Chron 3:16). - -But what were these chains a type of? I answer, they were, perhaps, -a type of those bonds which attend the gospel, by which souls -taken are tied fast to the horns of the altar. Gospel grace, and -gospel obligations, are ties and binding things; they can hold -those that are entangled by the word. 'Love is strong as death'; -bands of love, and the cords of a man, and chains take hold on -them that are taken by the gospel (Hosea 11; Cant 8:6). - -But this strength to bind lieth not in outward force, but in a -sweet constraint, by virtue of the displays of undeserved love. -'The love of Christ constraineth us' (2 Cor 5:14). Wherefore as -you find the nets, so the chains had pomegranates on them. 'And' -he 'made an hundred pomegranates, and put them upon the chains' -(2 Chron 3:16). The chains then had baits, as well as the nets, -to show that the bands of the gospel are unresistible goodnesses; -such with which men love to be bound, and such as they pray they -may be held fast by. He binds his foal to the vine; his saint unto -this Saviour (Gen 49:11). - -By these chains there is therefore showed what strength there -is in gospel-charms, if once the adder doth but hear them. Never -man yet was able to resist them that well did know the meaning of -them. They are mighty to make poor men obedient, and that in word -and deed. These chains were such as were in the oracle, to show -that gospel bonds are strong as the joys of heaven, and as the -glories there; can make them chains as in the oracle, as in the -most holy place. It is heaven that binds sinners on earth to the -faith and hope of the gospel of Christ. - -XVII. Of the lily work which was upon the chapiters, that were -upon these pillars of the Temple. - -These pillars were also adorned with lily work, as well as with -pomegranates and chains. 'The chapiters that were upon the top of -the pillars were of lily work'; 'so was the work of the pillars -finished' (1 Kings 7:19-22). - -This lily work is here put in on purpose, even to show us how far -off those that were to be the true apostles of the Lamb should be -from seeking carnal things, or of making their prevailing[8] a -stalking-horse to worldly greatness, and that preferment. There -was lily work upon them; that is, they lived upon the bounty and -care of God, and were content with that glory which he had put -upon them. 'The lilies,' saith Christ, 'they toil not, neither do -they spin, and yet--Solomon in all his glory was not arrayed like -one of these' (Matt 6:28,29; Luke 12:27-29). Thus, therefore, these -pillars show, that as the apostles should be fitted and qualified -for their work, they should be also freed from cares and worldly -cumber; they should be content with God's providing for them, even -as the goodly lilies are. And as thus prepared, they were set in -the front of the house, for all ministers to see and learn, and -take example of them how to behave themselves as to this world in -the performing of their office. - -And that which gives us further light in this is, that this lily -work is said, by divine institution, to be placed 'over against the -belly,' the belly of the pillars, a type of ours (1 Kings 7:20). -The belly is a craving thing; and these things, saith the text, -were placed over against the belly, to teach that they should not -humour, but put check unto the havings and cravings of the belly; -or to show that they need not do it, for that he that calls to -his work will himself provide for the belly. It is said of the -church, that 'her belly is like a heap of wheat set about with -lilies' (Cant 7:2). To show that she should without covetousness -have sufficient, if she would cast all her care upon God, her great -provider. This the apostles did, and this is their glory to this -day. - -'So was the work of the pillars finished.' To live lily lives, -it seems, is the glory of an apostle, and the completing of their -office and service for God. But this directly opposite to the -belly, over against the belly, and this makes it the harder work. -But yet, so living is the way to make all that is done sweet-scented, -to those that be under this care. Covetousness makes a minister -smell frowish,[9] and look more like a greedy dog, than an apostle -of Jesus Christ. Judas had none of this lily work; so his name -stinks to this day. 'He that grows like the lily shall cast forth -his scent like Lebanon, his branches shall spread, and his beauty -shall be as the olive tree, and his smell as Lebanon' (Hosea -14:6). Thus lived Christ, first; and thus the apostles, next; nor -can any other as to this, live like, or be compared to them. They -coveted no man's silver or gold, or apparel. They lived like lilies -in the world, and did send forth their scent as Lebanon. - -Thus you see of whom these pillars were a shadow, and what their -height, their chapiters, their bowls, their nets, their chains, -their pomegranates, and their lily work did signify, and how all -was most sweetly answered in the antitype. These were men of the -first rate; the apostles, I mean, were such. - -XVIII. Of the fashion of the Temple. - -Of the length and breadth of the temple I shall say nothing; but as -to the height thereof, there methinks I see something. The temple -was higher than the pillars, and so is the church than her officers; -I say, consider them singly as officers, though inferior as to -gifts and office; for, as I said before of ministers in general, -so now I say the same of the apostles, though as to office they -were the highest, yet the temple is above them. Gifts and office -make no men sons of God; as so, they are but servants, though these -were servants of the highest form. It is the church, as such, that -is the lady, a queen, the bride, the Lamb's wife; and prophets, -apostles, and ministers, &c., are but servants, stewards, labourers -for her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1,2). As therefore -the lady is above the servant, the queen above the steward, or -the wife above all her husband's officers, so is the church, as -such, above these officers. The temple was higher than the pillars. - -Again, as the temple was highest, so it enlarged itself upward; -for as it ascended in height, so it still was wider and wider; -even from the lowest chambers to the top. - -The first chambers were but five cubits broad, the middle ones -were six, but the highest were seven cubits (1 Kings 6:5,6). The -temple therefore was round about above some cubits wider than it -was below; for 'there was an enlarging and winding about still -upward to the side chambers, for the winding about--went still -upward round about the house; therefore the breadth of the house -was still upward, and so increased from the lowest chambers to the -highest, by the midst' (Eze 41:7). - -And this was to show us that God's true gospel temple, which is -his church, should have its enlargedness of heart still upward, or -most for spiritual and eternal things: wherefore he saith, 'Thy -heart shall fear and be enlarged,' that is, be most affected with -things above, 'where Christ sitteth on the right hand of God' -(Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlarge -itself still upward, and to make the heart widest for the things -that are above. The temple therefore was narrowest downwards, to -show that a little of earth, or this world, should serve the church -of God. And having food and raiment, let us be therewith content. - -But now, upwards, and as to heavenly things, we are commanded to -be covetous, as to them, and after them to enlarge ourselves, both -by the fashion of the temple, as by express words (1 Kings 4:29; -Isa 60:5; Phil 3:14; 1 Cor 12:31; 1 Tim 6:8; Psa 119:32). - -Since, then, the temple was widest upward, let us imitate it, and -have our conversation in heaven. Let our eyes, our ears, our hands, -and hearts, our prayers, and groans, be most for things above. Let -us open our mouths, as the ground that is chapt doth for the latter -rain, for the things that are eternal (Job 29:23; Psa 81:10). - -Observe again, that the lowest parts of the temple were the narrowest -part of the temple; so those in the church who are nearest, or -most concerned with earth, are the most narrow-spirited as to the -things of God. But now let even such a one be taken up higher, to -above, to the uppermost parts of the temple, and there he will be -enlarged, and have his heart stretched out. For the temple, you -see, was widest upwards; the higher, the more it is enlarged. Paul -being once caught up into paradise, could not but be there enlarged -(2 Cor 12). - -One may say of the fashion of the temple, as some say of a lively -picture, it speaks. I say, its form and fashion speaks; it says to -all saints, to all the churches of Christ, open your hearts for -heaven, be ye enlarged upwards! - -I read not in Scripture of any house, but this that was thus -enlarged upwards; nor is there anywhere, save only in the church -of God, that which doth answer this similitude. All other are -widest downward, and have the largest heart for earthly things. -The church only is widest upward, and has its greatest enlargements -towards heaven. - -XIX. Of the outward glory of the Temple. - -I do also think that as to this, there was a great expression in -it; I mean, a voice of God, a voice that teacheth the New Testament -church to carry even conviction in her outward usages that, I -say, might give conviction to the world. And besides this of its -enlarging upwards, there was such an outward beauty and glory put -upon it, as was alluring to beholders. The stones were curiously -carved, and excellently joined together; its outward show was white -and glittering, to the dazzling of the eyes of the beholders; yea, -the disciples themselves were taken with it, it was so admirable -to behold. Hence it is said, they came to Christ to show him the -building of the temple.'Master,' said they, 'see what manner of -stones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke -21:5). And hence it is said, that kings, and the mighty of the -earth, were taken with the glory of it. 'Because of thy temple at -Jerusalem, shall kings bring presents unto thee'; as it is (Psa -68:29,31). - -Kings, Gentile kings, they shall be so taken with the sight of the -outward glory of it; for they were not suffered to go into it; -no uncircumcised were admitted in thither. It was therefore the -outward glory of it with which the beholders were thus taken. - -Her enlarging upward, as that was to show us what the inward -affections of Christian should be, so her curious outward adorning -and beauty was a figure of the beauteous and holy conversation of -the godly (Col 3:1-3). And it is brave, when the world are made to -say of the lives and conversations of saints, as they were made -to say of the stones and outward building of the temple, Behold, -what Christians, and what goodly conversations are here! I say -it is brave when our light so shines before men, that they seeing -our good works shall be forced to glorify our Father which is in -heaven (Matt 5:16). - -Hence this is called our adorning wherewith we adorn the gospel, -and that by which we beautify it (Titus 2:10). This, I say, is -taking to beholders, as was this goodly outside of the temple. And -without this, what is to be seen in the church of God? Her inside -cannot be seen by the world, but her outside may. Now, her outside -is very homely, and without all beauty, save that of the holy -life; this only is her visible goodliness. This puts to silence -the ignorance of foolish men. This allureth others to fall in -love with their own salvation, and makes them fall in with Christ -against the devil and his kingdom. - -XX. Of the porch of the Temple. - -We come next to the porch of the temple that is commonly called -Solomon's. 1. This porch was in the front of the house, and so -became the common way into the temple (1 Kings 6:3; 2 Chron 3:4). -2. This porch therefore was the place of reception in common for -all, whether Jews or religious proselytes, who came to Jerusalem -to worship (Acts 3:11, 5:12). 3. This porch had a door or gate -belonging to it, but such as was seldom shut, except in declining -times, or when men put themselves into a rage against those better -than themselves (2 Chron 29:7; Acts 21:28-30). 4. this gate of -this porch was called Beautiful, even the Beautiful gate of the -temple, and was that at which the lame man lay, to beg for an alms -of them that went in thither to worship (Acts 3:1,2,10). - -Now then, since this porch was the common place of reception for -all worshippers, and the place also where they laid the beggars, -it looks as if it were to be a type of the church's bosom for -charity. Here the proselytes were entertained, here the beggars -were relieved, and received alms. These gates were seldom shut; -and the houses of Christian compassion should be always open. -This therefore beautified this gate, as charity beautifies any -of the churches. Largeness of heart, and tender compassion at the -church-door, is excellent; it is the bond of perfectness (1 Cor -12:31, 13:1-4; Heb 13:1-3; John 5:6,7; Col 3:14). - -The church-porch to this day is a coming in for beggars, and perhaps -this practice at first was borrowed from the beggars lying at the -temple-gate. This porch was large, and so should the charity of -the churches be. It was for length the breadth of the temple, and -of the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron -3:4). The first might be to teach us in charity we should not be -niggardly, but, according to the breadth of our ability, we should -extend it to all the house; and that in our so doing, the very -emblem of heaven is upon us, of which the holiest was a figure. -'As we have therefore opportunity, let us do good unto all,' &c. -(Gal 6:10). - -It is a fine ornament to a true church to have a large church-porch, -or a wide bosom, for reception of all that come thither to worship.[10] -This was commanded to the Jews, and their glory shone when they -did accordingly: 'And it shall come to pass, that in what tribe -the stranger sojourneth, there shall ye give him his inheritance, -saith the Lord God' (Eze 47:23). - -This porch was, as I said, not only for length the breadth of the -temple, and so the length and breadth of the holiest; but it was, if -I mistake not, for height far higher than them both: for the holy -place was but thirty cubits high, and the most holy but twenty; -but the porch was in height an hundred and twenty cubits. This -beautiful porch, therefore, was four times as high as was the -[oracle in] temple itself (1 Kings 6:2,20; 2 Chron 3:4). - -One excellent ornament, therefore, of this temple was, for that it -had a porch so high, that is, so famous for height; hence he says, -'This house that is so high,' that is so famous for height. So high -as to be seen afar off. Charity, if it be rich, runs up from the -church like a steeple, and will be seen afar off; I say, if it be -rich, large, and abounds. Christ's charity was blazed abroad; it -was so high no man could hide it: and the charity of the churches -will be seen from church to church, yea, and will be spoken of to -their commendations in every place, if it be warm, fervent, and -high (Mark 7:36-44; 2 Cor 8:24, 9:2,13,14). - -XXI. Of the ornaments of the porch of the Temple. - -There were three things belonging to the porch, besides its height, -that were ornaments unto it. 1. It was overlaid within with gold. -2. It had the pillars adjoined unto it. 3. It was the inlet into -the temple. - -First. It was overlaid with gold. Gold ofttimes was a type of grace, -and particularly of the grace of love. That in Solomon's chariot -called gold is yet again mentioned by the name love (Cant 3:9,10). -As it is in the church, the grace of love is as gold. It is the -greatest, the richest of graces, and that which abides for ever. -Hence they that show much love to saints are said to be rich (1 -Tim 6:17-19). And hence charity is called a treasure, a treasure -in the heavens (Luke 12:33,34). Love is a golden grace; let then -the churches, as the porch of the temple was, be inlaid with love, -as gold. - -Second. It had the pillars adjoined to it, the which, besides their -stateliness, seem to be there typically to example. For there was -seen, by the space of four cubits, their lily-work in the porch -(1 Kings 7:19). Of their lily-work I spake before. Now that they -were so placed that they might be seen in the porch of the house, -it seems to be for example, to teach the church, that she should -live without worldly care, as did the apostles, the first planters -of the church. And let ministers do this; they are now the pillars -of the churches, and they stand before the porch of the house; -let them also show their lily-work to the house, that the church -may learn of them to be without carefulness as to worldly things, -and also to be rich in love and charity towards the brethren. A -covetous minister is a base thing, a pillar more symbolizing Lot's -wife than an holy apostle of Jesus Christ; let them, since they -stand at the door, and since the eyes of all in the porch are -upon them, be patterns and examples of good works (1 Tim 6:10-12; -Titus 2:7). - -Third. Another ornament unto this porch was, that it was an inlet -into the temple. Charity is it which receiveth orphans, that -receiveth the poor and afflicted into the church. Worldly love, or -that which is carnal, shuts up bowels, yea, and the church-doors -too, against the poor of the flock; wherefore look that this kind -of love be never countenanced by you. Crave that rather which is a -fruit of the Spirit. O churches, let your ministers be beautified -with your love, that they may beautify you with their love; and -also be an ornament unto you, and to that Gospel they minister to -you, for Jesus Christ's sake. - -XXII. Of the ascent by which they went up into the porch of the -Temple. - -1. This porch also had certain steps, by which they went up into -the house of the Lord. I know not directly the number of them; -though Ezekiel speaks something about it (Eze 40:38,39). Hence, -when men went to worship in the temple, they were said to go UP -into the house of the Lord (Isa 38:22). - -These steps, which were the ascent to the temple, were so curiously -set, and also so finely wrought, that they were amazing to behold. -Wherefore, when the queen of Sheba, who came to prove Solomon's -wisdom, saw 'the house which he had built,--and his ascent by which -he went up into the house of the Lord, she had no more spirit in -her.' She was by that sight quite drowned, and overcome (1 Kings -10:4,5). - -2. These steps, whether cedar, gold, or stone, yet that which added -to their adornment was the wonderment of a queen. And whatever they -were made of, to be sure they were a shadow of those steps which -we should take to and in the house of God. Steps of God (Psa 85:13). -Steps ordered by him (Psa 37:23). Steps ordered in his word (Psa -119:133). Steps of faith (Rom 4:12) Steps of the Spirit (2 Cor -12:18) Steps of truth (3 John 4). Steps washed with butter (Job -29:6). Steps taken before, or in the presence of, God. Steps butted -and bounded by a divine rule. These are steps indeed. - -3. There are therefore no such steps as these to be found any where -in the world. A step to honour, a step to riches, a step to worldly -glory, these are everywhere; but what are these to the steps by -which men do ascend or go up to the house of the Lord! - -He then that entereth into the house of the Lord is an ascending -man; as it is said of Moses, he went up into the mount of God. It -is ascending to go into the house of God. The world believe not -this; they think it is going downward to go up to the house of -God; but they are in a horrible mistake. - -The steps then by which men went up into the temple are, and ought -to be, opposed to those which men take to their lusts and empty -glories. Hence such steps are said not only to decline from God, -but to take hold of the path to death and hell (Psa 44:18; Prov -2:18, 5:5, 7:25-27). - -The steps, then, by which men went up to the house of the Lord, -were significative of those steps which men take when they go to -God, to heaven, and glory: for these steps were the way to God, to -God in his holy temple. - -But how few are there that, as the queen of the south, are taken -with these goodly steps! Do not most rather seek to push away our -feet from taking hold of the path of life, or else lay snares for -us in the way? But all these notwithstanding, the Lord guide us -in the way of his steps: they are goodly steps, they are the best. - -XXIII. Of the gate of the porch of the Temple. - -1. The porch, at which was an ascent to the temple, had a gate -belonging to it. This gate, according to the prophet Ezekiel, was -six cubits wide. The leaves of this gate were double, one folding -this way, the other folding that (Eze 40:48). - -Now here some may object, and say, Since the way to God by these -door were so wide, why doth Christ say the way and gate is narrow? - -Answ. The straitness, the narrowness, must not be understood of the -gate simply, but because of that cumber that some men carry with -them, that pretend to be going to heaven. Six cubits! What is -sixteen cubits to him who would enter in here with all the world on -his back? The young man in the gospel, who made such a noise for -heaven, might have gone in easy enough; for in six cubits breadth -there is room: but, poor man, he was not for going in thither, -unless he might carry in his houses upon his shoulder too, and -now the gate was strait (Mark 10:17-27). Wherefore he that will -enter in at the gate of heaven, of which this gate into the temple -was a type, must go in by himself, and not with his bundles of -trash on his back;[11] and if he will go in thus, he need not fear -there is room. 'The righteous nation that keepeth the truth, they -shall enter in' (Isa 26:2). - -2. They that enter in at the gate of the inner court must be clothed -in fine linen: how then shall they go into the temple that carry -the clogs of the dirt of this world at their heels? 'Thus saith -the Lord God; No stranger uncircumcised in heart, nor uncircumcised -in flesh, shall enter into my sanctuary' (Eze 44:9). - -3. The wideness therefore of this gate is for this cause here made -mention of, to wit, to encourage them that would gladly enter -thereat, according to the mind of God, and not to flatter them that -are not for leaving of all for God. - -4. Wherefore let such as would go in remember that here is room, -even a gate to enter in at six cubits wide. We have been all this -while but on the outside of the temple, even in the courts of the -house of the Lord, to see the beauty and glory that is there. The -beauty hereof made men cry out, and say, 'How amiable are thy -tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth -for the courts of the Lord'; and to say, 'a day in thy courts is -better than a thousand' (Psa 84:1,2,&c.). - -XXIV. Of the pinnacles of the Temple. - -1. There were also several pinnacles belonging to the temple. These -pinnacles stood on the top aloft in the air, and were sharp, and -so difficult to stand upon: what men say of their number and length -I wave, and come directly to their signification. - -2. I therefore take those pinnacles to be types of those lofty airy -notions with which some men delight themselves, while they hover, -like birds, above the solid and godly truths of Christ. Satan -attempted to entertain Christ Jesus with this type, and antitype, -at once, when he set him on one of the pinnacles of the temple, and -offered to thrust him upon a false confidence in God, by a false -and unsound interpretation of a text (Matt 4:5,6; Luke 4:9-11). - -3. You have some men cannot be content to worship IN the temple, but -must be aloft; no place will serve them but pinnacles, pinnacles; -that they may be speaking in and to the air, that they may be promoting -their heady notions, instead of solid truth; not considering that -now they are where the devil would have them be; they strut upon -their points, their pinnacles; but let them look to it, there is -difficulty standing upon pinnacles; their neck, their soul, is in -danger. We read, God is in his temple, not upon these pinnacles -(Psa 11:4; Hab 2:20). - -4. It is true, Christ was once upon one of these; but the devil -set him there, with intent to have dashed him in pieces by a fall; -and yet even then told him, if he would venture to tumble down, -he should be kept from dashing his foot against a stone. To be -there, therefore, was one of Christ's temptations; consequently -one of Satan's stratagems; nor went he thither of his own accord, -for he knew that there was danger; he loved not to clamber pinnacles. - -5. This should teach Christians to be low and little in their own -eyes, and to forbear to intrude into airy and vain speculations, -and to take heed of being puffed up with a foul and empty mind.[12] - -XXV. Of the porters of the Temple. - -1. There were porters belonging to the temple. In David's time -their number was four thousand men (1 Chron 23:5). - -2. The porters were of the Levites, and their work was to watch -at every gate of the house of the Lord; at the gate of the outer -court, at the gates of the inner court, and at the door of the -temple of the Lord (2 Chron 35:15). - -3. The work of the porters, or rather the reason of their watching, -was to look that none not duly qualified entered into the house -of the Lord. 'He set,' saith the text, 'the porters at the gates -of the house of the Lord, that none which was unclean in any thing -should enter in' (2 Chron 23:19). - -4. The excellency of the porters lay in these three things, their -watchfulness, diligence, and valour, to make resistance to those -that, as unfit, would attempt to enter those courts and the house -of God (1 Chron 26:6; Mark 13:34). - -5. These porters were types of our gospel ministers, as they are -set to be watchmen in and over the church, and the holy things -of God. Therefore as Christ gives to every man in the church his -work, so he commands 'the porter to watch' (Isa 21:11; Eze 3:17, -33:7; Acts 20:27-31; 2 Tim 4:5; Rev 2:2,3). - -6. Sometimes every awakened Christian is said to be a porter, -and such at Christ's first knock open unto him immediately (Luke -12:35-40). - -7. The heart of a Christian is also sometimes called the porter; -for that when the true shepherd comes to it, to him this porter -openeth also (John 10:3). - -8. This last has the body for his watch-house; the eyes and ears -for his port-holes; the tongue therewith to cry, Who comes there? -as also to call for aid, when anything unclean shall attempt with -force and violence to enter in, to defile the house. - -XXVI. Of the charge of the porters of the Temple more particularly. - -1. The charge of the porters was, to keep their watch, in four -square, even round about the temple of God. Thus it was ordained -by David, before him by Moses, and after him by Solomon his son -(1 Chron 9:24; Num 3; 2 Chron 23:19, 35:15). - -2. The porters had some of them the charge of the treasure-chambers; -some of them had the charge of the ministering vessels, even to -bring them in and out by tale; also the opening and shutting of -the gates of the house of the Lord was a part of their calling and -office. - -3. I told you, the porters were types of our gospel ministers, as -they are watchmen in and over the house of God; and therefore in -that they were thus to watch round about the temple, what is it but -to show how diligent Satan is, to see if he may get in somewhere, -by some means, to defile the church of God; he goes round and round -and round us, to see if he can find a hog-hole for that purpose. - -4. This also showeth that the church of itself, without its watchmen, -is a weak, feeble, and very helpless thing. What can the lady or -mistress do to defend herself against thieves and sturdy villains, -if there be none but she at home? It is said, when the shepherd -is smitten, the sheep shall be scattered. What could the temple -do without its watchmen? - -5. Again, in that the porters had charge of the treasure-chambers -as it is (1 Chron 9:26), it is to intimate, that the treasures of -the gospel are with the ministers of our God, and that the church, -next to Christ, should seek them at their mouth. 'We have this -treasure in earthen vessels,' saith Paul, and they are 'stewards -of the' manifold 'mysteries of God' (1 Cor 4:1; 2 Cor 4:7; 1 Peter -4:10; Eph 4:11-13). - -6. These are God's true scribes, and bring out of their treasury -things new and old; or, as he saith in another place, 'At our gates,' -that is, where our porters watch, 'are all manner of pleasant -fruits, which I have laid up for thee, O my beloved' (Cant 7:13; -Matt 13:52). - -7. Further, some of them had charge of the ministering vessels, and -they were to bring them in and out by tale (1 Chron 9:28). (1.) If -by ministering vessels you understand gospel ordinances, then you -see who has the charge of them, to wit, the watchmen and ministers -of the word (Luke 1:12; 2 Thess 2:15; 2 Tim 2:2). (2.) If by -ministering vessels you mean the members of the church, for they -are also ministering vessels, then you see who has the care of -them, to wit, the pastors, the gospel ministers. Therefore 'obey -them that have the rule over you--for they watch for your souls, -as they that must give account; that they may do it with joy, and -not with grief, for that is unprofitable for you' (Heb 13:17). - -8. The opening of the gates did also belong to the porters, to -show that the power of the keys, to wit, of opening and shutting, -of letting in and keeping out of the church, doth ministerially -belong to these watchmen (Matt 16:19; Heb 12:15). - -9. The conclusion is, then let the churches love their pastors, hear -their pastors, be ruled by their pastors, and suffer themselves to -be watched over, and to be exhorted, counselled, and if need be, -reproved, and rebuked by their pastors.[13] And let the ministers -not sleep, but be watchful, and look to the ordinances, to the -souls of the saints, and the gates of the churches. Watchman, -watchman, watch! - -XXVII. Of the doors of the Temple. - -Now we are come to the gate of the temple; namely, to that which -let out of the porch into the holy place. - -1. These doors or gates were folding, and they opened by degrees. -First, a quarter, and then a half, after that three quarters, and -last of all the whole. These doors also hanged upon hinges of gold, -and upon posts made of the goodly olive tree (1 Kings 6:33,34; -Eze 41:23,24). - -2. These doors did represent Christ, as he is the way to the Father, -as also did the door of the tabernacle, at which the people were -wont to stand when they went to inquire of God. Wherefore, Christ -saith, 'I am the door,' alluding to this, 'by me if any man enter -he shall be saved, and shall go in and out, and find pasture' (Exo -33:9,10, 38:8, 40:12; Lev 1:3,4, 8:3,4,33, 15:14; Num 6:13,18, -10:3, 25:6, 27:2; 1 Sam 2:22; John 10:9). (1.) 'I am the door.' -The door into the court, the door into the porch, the door into -the temple, the door into the holiest, the door to the Father. But -now we are at the door of the temple. (2.) And observe it, this -door by Solomon was not measured as the door of the porch was: -for though the door into the court, and the door into the porch -were measured, to show that the right to ordinances and the inlet -into the church is to be according to a prescript rule, yet this -door was not measured; to show that Christ, as he is the inlet to -saving grace, is beyond all measure, and unsearchable. Hence his -grace is called 'unsearchable riches,' and that above all we can -ask or think, for that it passeth knowledge (Eph 3:8,19,20). - -3. It is, therefore, convenient that we put a note upon this, that -we may distinguish rule and duty from grace and pardoning mercy; -for as I said, though Christ, as the door to outward privileges, -is set forth by rule and measure; yet, as he is the door to grace -and favour, never creature, as yet, did see the length and breadth -of him (Eph 3:17,19).[14] - -4. Therefore, I say, this gate was not measured; for what should -a rule do here, where things are beyond all measure? - -5. This gate being also to open by degrees, is of signification -to us; for it will be opening first by one fold, then by another, -and yet will never be set wide, wide open, until the day of judgment. -For then, and not till then, will the whole of the matter be open. -'For now we see through a glass, darkly; but then face to face: -now I know in part, but then shall I know even as also I am known' -(1 Cor 13:12). - -XXVIII. Of the leaves of this gate of the Temple. - -The leaves of this gate or door, as I told you before, were folding, -and so, as was hinted, has something of signification in them. -For by this means a man, especially a young disciple, may easily -be mistaken; thinking that the whole passage, when yet but a part -was open; whereas, three parts might be yet kept undiscovered to -him. For these doors, as I said before, were never yet set wide -open; I mean, in the antitype; never man yet saw all the riches -and fulness which is in Christ. So that I say, a new comer, if he -judged by present sight, especially if he saw but little, might -easily be mistaken; wherefore such, for the most part, are most -horribly afraid that they shall never get in thereat. How sayest -thou, young comer, is not this the case with thy soul? So it seems -to thee that thou art too big, being so great, so tun-bellied a -sinner. But, O thou sinner, fear not, the doors are folding-doors, -and may be opened wider, and wider again after that; wherefore, -when thou comest to this gate, and imaginest there is not space -enough for thee to enter, knock, and it shall be wider opened unto -thee, and thou shalt be received (Luke 11:9; John 6:37). So, then, -whoever thou art that art come to the door, of which the temple -door was a type, trust not to thy first conceptions of things, but -believe there is grace abundant. Thou knowest not yet what Christ -can do, the doors are folding-doors. He can 'do exceeding abundantly -above all that we can ask or think' (Eph 3:20). - -The hinges on which these doors do hang were, as I told you, gold; -to signify that they both turned upon motives and motions of love, -and also that the openings thereof were rich. Golden hinges the -gate to God doth turn upon, - -The posts on which these doors did hang were of the olive tree, -that fat and oily tree, to show that they do never open with -lothness or sluggishness, as doors do whose hinges want oil. They -are always oily, and so open easily and quickly to those who knock -at them. Hence you read, that he that dwells in this house gives -freely, loves freely, and doth us good with all his heart. 'Yea,' -saith he, 'I will rejoice over them to do them good, and I will -plant them in this land assuredly with my whole heart, and with my -whole soul' (Jer 3:12,14,22, 32:41; Rev 21:6, 22:17). Wherefore, -the oil of grace, signified by this oily tree, or these olive-posts, -on which these doors do hang, do cause that they open glibly or -frankly to the soul. - -XXIX. What the doors of the Temple were made of. - -1. The doors of the temple were made of fir; that is so sweet -scented, and pleasant to the smell (1 Kings 6:34). - -2. Mankind is also often compared to the fir tree. As Isaiah 41:19, -55:13, 60:13-17, 14:8. - -3. Now, since the doors of the temple were made of the same, doth -it not show that the way into God's house, and into his favour, -is by the same nature which they are of that thither enter, even -through the veil, his flesh? (Heb 10:20). For this door, I mean the -antitype, doth even say of himself, 'I Am like a green fir tree, -from me is thy fruit found' (Hosea 14:8). - -4. This fir tree is Christ; Christ as man, and so as the way to the -Father. The doors of the temple are also, as you see here, made of -the fir tree; even of that tree which was a type of the humanity -of Jesus Christ. Consider Hebrews 2:14. - -5. The fir tree is also the house of the stork, that unclean bird, -even as Christ is a harbour and shelter for sinners. As for the -stork, saith the text, the fir tree is her house; and Christ saith -to the sinners that see their want of shelter, 'Come unto me, and -I will give you rest.' He is a refuge for the oppressed, a refuge -in time of trouble (Deut 14:18; Lev 11:19; Psa 104:17, 84:2,3; Matt -11:27,28; Heb 6:17-20). He is, as the doors of fir of the temple, -the inlet to God's house, to God's presence, and to a partaking of -his glory. Thus God did of old, by similitudes, teach his people -his way. - -XXX. How the doors of the Temple were adorned. - -And Solomon carved upon the doors 'cherubims, and palm trees, and -open flowers, and covered them with gold' (1 Kings 6:35; Eze 41:25). - -First. He carved cherubims thereon. These cherubims were figures -or types of angels, and forasmuch as they were carved here upon -the door, it was to show, - -1. What delight the angels take in waiting upon the Lord, and in -going at his bidding, at his beck. They are always waiting like -servants at the door of their Lord's house. - -2. It may be also to show how much pleased they are to be where -they may see sinners come to God. For 'there is joy in the presence -of the angels of God over one sinner that repenteth,' and comes to -God by Christ for mercy (Luke 15:10). - -3. They may be also placed here to behold with what reverence or -irreverence those that come hither to worship do behave themselves. -Hence Solomon cautions those that come to God's house to worship, -that they take heed to their feet, because of the angels. Paul -also says, Women must take heed that they behave themselves in -the church as they should, and that because of the angels (Eccl -5:1,2,6; 1 Cor 11:5,6,10). - -4. They may also be carved upon the temple doors, to show us -how ready they are, so soon as any poor creature comes to Christ -for life to take the care and charge of its conduct through this -miserable world. 'Are they not all ministering spirits, sent forth -to minister for them who shall be heirs of salvation?' (Heb 1:14). - -5. They may also be carved here, to show that they are ready, at -Christ's command, to take vengeance for him upon those that despise -his people and hate his person. Hence he bids the world take heed -what they do to his 'little ones,' for 'their angels do always -behold the face of their Father which is in heaven,' and are ready -at the door to run at his bidding (Matt 18:10). - -6. Or lastly, they may be carved upon these doors, to show that -Christ Jesus is the very supporter and upholder of angels, as well -as the Saviour of sinful man. For as he is before all things, so -by him all things consist; angels stand by Christ, men are saved -by Christ, and therefore the very cherubims themselves were carved -upon these doors, to show they are upheld and subsist by him (1 -Cor 8:6; Col 1:17; Heb 1:3). - -Second. Again, as the cherubims are carved here, so there were palm -trees carved here also. The palm tree is upright, it twisteth not -itself awry (Jer 10:5). - -1. Apply this to Christ, and then it shows us the uprightness of -his heart, word, and ways with sinners. 'Good and upright is the -Lord, therefore will he teach sinners in the way'; in at the door -to life (Psa 25:8, 92:15). - -2. The palm or palm tree is also a token of victory; and as placed -here, it betokeneth the conquest that Christ, the door, should get -over sin, death, the devil, and hell for us (Rom 7:24, 8:37; 1 Cor -15:54-57; Rev 7:9-11). - -3. If we apply the palm tree to the church, as we may, for she -also is compared thereto (Cant 7:8-10), then the palm tree may be -carved here to show, that none but such as are upright of heart and -life shall dwell in the presence of God. 'The hypocrite,' says Job, -'shall not come before him.' 'The upright,' says David, 'shall not -dwell in thy presence' (Job 13:16; Psa 140:13). They are they that -are clothed in white robes, which signifies uprightness of life, -that stand before the Lamb with 'palms in their hands' (Rev 7:9). - -Third. There were also carved upon these doors open flowers; and -that to teach us that here is the sweet scent and fragrant smell; -and that the coming soul will find it so in Christ, this door. 'I -AM,' saith he, 'the rose of Sharon, and the lily of the valleys.' -And again, 'His cheeks are as a bed of spices, as sweet flowers: -his lips like lilies, dropping sweet smelling myrrh' (Cant 2:1, -5:13). Open flowers. Open flowers are the sweetest, because full -grown, and because, as such, they yield their fragrancy most -freely. Wherefore, when he saith upon the doors are open flowers, -he setteth Christ Jesus forth in his good savours, as high as by -such a similitudes he could; and that both in name and office. -For open flowers lay, by their thus opening themselves before us, -all their beauty also most plainly before our faces. There are -varieties of beauty in open flowers, the which they also commend -to all observers. Now, upon these doors, you see, are open flowers, -flowers ripe, and spread before us, to show that his name and -offices are savoury to them that by him do enter his house to God -his Father (Cant 1:1-4). - -'All these were overlaid with fine gold.' Gold is the most rich -of all metals; and here it is said the doors, the cherubims, the -palm trees, and open flowers, were overlaid therewith. And this -shows, that as these things are rich in themselves, even so they -should be to us. We have a golden door to go to God by, and golden -angels to conduct us through the world: we have golden palm trees -as tokens of our victory, and golden flowers to smell on all the -way to heaven. - -XXXI. Of the wall of the Temple. - -The wall of the temple was 'ceiled with fir tree, which he overlaid -with fine gold, and set thereon palm trees and chains' (2 Chron -3:5-7). - -The walls were as the body of the house, unto which Christ alluded -when he said, 'Destroy this temple, and in three days I will raise -it up' (John 2:19). Hence to be, and worship in the temple, was a -type of being in Christ, and worshipping God by him. For Christ, -as was said, is the great temple of God, in the which all the elect -meet, and in whom they do service to and for his Father. - -Hence again the true worshippers are said to be in him, to speak in -him, to walk in him, to obey in him (2 Cor 2:14, 12:19; Col 2:6). -For, as of old, all true worship was to be found at the temple, so -now it is only found with Christ, and with them that are in him. -The promise of old was made to them that worshipped within these -walls. 'Unto them,' saith he, 'will I give in my house, and within -my walls,' to them that worship there in truth, 'a place, and a -name, better than of sons and of daughters' (Isa 56:5). - -But now, in New Testament times, 'all the promises of God in him are -yea, and in him, amen unto the glory of God by us' (2 Cor 1:20). -This is yet further hinted to us in that it is said these wall s -are ceiled with fir;[15] which, as was showed before, was a figure -of the humanity of Jesus Christ. - -A wall is for defence, and so is the humanity of Jesus Christ. It -is, was, and will be, our defence for ever. For it was that which -underwent and overcame the curse of the law, and that in which our -everlasting righteousness is found. Had he not in that interposed, -we had perished for ever. Hence we are said to be reconciled to God -in the body of his flesh through death (Col 1:19,20; Rom 5:8-10). - -Now, this wall was overlaid with fine gold. Gold here is a figure -of the righteousness of Christ, by which we are justified in the -sight of God. Therefore you read, that his church, as justified, -is said to stand at his right hand in cloth of gold. 'Upon thy -right hand did stand the queen in gold of Ophir.' And again, 'Her -clothing is of wrought gold' (Psa 45:9,13). This the wall was -overlaid with; this the body of Christ was filled with. Men, while -in the temple, were clothed with gold, even with the gold of the -temple; and men in Christ are clothed with righteousness, the -righteousness of Christ. Wherefore this consideration doth yet -more illustrate the matter. In that the palm trees were set on -this wall, it may be to show that the elect are fixed in Jesus, -and so shall abide for ever. - -Chains were also carved on these walls, yea, and they were golden -chains; there were chains on the pillars, and now also we find -chains upon the walls. 1. Chains were used to hold one captive, -and such Paul did wear at Rome, but he called them 'his bands in -Christ.' 2. Chains sometimes signify great afflictions, which God -lays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chains -also may be more mystically understood, as of those obligations -which the love of God lays upon us, to do and suffer for him (Acts -20:22). 4. Chains do sometimes signify beauty and comely ornaments. -'Thy neck,' saith Christ to his spouse, 'is comely with chains -of gold.' And again, 'I put bracelets upon thy hands, and a chain -on thy neck' (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains also -do sometimes denote greatness and honour, such as Daniel had when -the king made him the third ruler in the kingdom (Dan 5:7,16,29). - -Now all these are temple-chains, and are put upon us for good; -some to prevent our ruin, some to dispose our minds the better, -and some to dignify and to make us noble. Temple-chains are brave -chains. None but temple-worshippers must wear temple-chains. - -XXXII. Of the garnishing of the Temple with precious stones. - -'And he garnished the house with precious stones for beauty' (2 -Chron 3:6,7). 1. This is another ornament to the temple of the Lord; -wherefore, as he saith, it was garnished with them; he saith it -was garnished with them for beauty. The line[16] saith, garnished; -the margin saith, covered. 2. Wherefore, I think, they were fixed -as stars, or as the stars in the firmament, so they were set in -the ceiling of the house, as in the heaven of the holy temple. 3. -And thus fixed, they do the more aptly tell us of what they were -a figure; namely, of the ministerial gifts and officers in the -church. For ministers, as to their gifts and office, are called -stars of God, and are said to be in the hand of Christ (Rev 1:20). -4. Wherefore, as the stars glitter and twinkle in the firmament -of heaven, so do true ministers in the firmament of his church -(1 Chron 29:2; John 5:35; Dan 12:3). 5. So that it is said again -these gifts come down from above, as signifying they distil their -dew from above. And hence, again, the ministers are said to be -set over us in the Lord, as placed in the firmament of his heaven -to give a light upon his earth. 'There is gold and a multitude -of rubies, but the lips of knowledge are a precious jewel' (Prov -20:15). - -Verily, it is enough to make a man in this house look always upward; -since the ceiling above head doth thus glitter with precious -stones. Precious stones, all manner of precious stones, stones -of all colours. For there are divers gifts, differences of -administrations, and diversities of operations, 'but it is the same -God which worketh all in all' (1 Cor 12:4-6). Thus had the ceiling -of this house a pearl here, and there a diamond; here a jasper, -and there a sapphire; here a sardius, and there a jacinth; here -a sardonyx, and there an amethyst. 'For to one is given by the -Spirit the word of wisdom, to another the word of knowledge'; to -one the gift of healing, to another faith; to this man to work -miracles, to that a spirit of prophecy; to another the discerning -of spirits, to another divers kinds of tongues (1 Cor 12:8-11). - -He also overlaid the house, beams, posts, walls, doors, &c., and -all with gold. O what a beautiful house the temple was; how full -of glory was it! And yet all was but a shadow, a shadow of things -to come, and which was to be answered in the church of the living -God, the pillar and ground of truth, by better things than these. - -XXXIII. Of the windows of the Temple. - -'And for the house, he made windows of narrow lights' (1 Kings -6:4). There were windows of this house, windows for the chambers -and windows round about (Eze 40:16,22-25,29,33,36). These windows -were of several sizes, but all narrow, narrow without, but wide -within; they also were finely wrought, and beautified with goodly -stones (Isa 54:12). - -1. Windows, as they are to a house an ornament, so also to it they -are a benefit. 'Truly the light is sweet, and a pleasant thing -it is for the eyes to behold the sun' (Eccl 11:7). The window is -that which Christ looks forth at, the window is that which the -sun looks in at (Cant 2:9). - -2. By the light which shines in at the window we also see to make -and keep the house clean, and also to do what business is necessary -there to be done. 'In thy light shall we see light'; light to do -our duty, and that both to God and man. - -3. These windows therefore were figures of the written word, by and -through which Christ shows himself to his, and by which we also -apprehend him. And hence the Word of God is compared to a glass -through which the light doth come, and by which we see not only -the beams of the sun, but our own smutches also (2 Chron 30:18; -James 1:23-25). - -4. The lights indeed were narrow, wherefore we see also through -their antitype but darkly and imperfectly. 'Now we see through a -glass darkly,' or, as in a riddle, now we know but in part (1 Cor -13:12). - -5. Their windows and their light are but of little service to those -that are without; the world sees but little of the beauty of the -church by the light of the written Word, though the church, by -that light, can see the dismal state of the world, and also how -to avoid it. - -XXXIV. Of the chambers of the Temple. - -In the temple Solomon made chambers (1 Kings 6:5). - -1. The chambers were of several sizes; some little, some large; -some higher, some lower; some more inward, and some outward. - -2. These chambers were for several services; some were for rests, -some to hide in, some to lay up treasure in, and some for solace -and delight (2 Chron 3:9; Eze 40:7, 41:5,9-11; 2 Chron 31:11,12). -They were for resting-places. Here the priests and porters were -wont to lodge. They were for hiding-places. Here Jehoshabeath hid -Joash from Athaliah the term of six years (2 Kings 11:3). They -were also to lay the temple treasure, or dedicated things in, that -they might be safely kept there for the worshippers (Ezra 8:29). -And some of them were for solace and delight; and, I must add, -some for durable habitation. Wherefore in some of them some dwelt -always, yea, their names dwelt there when they were dead. - -(1.) Those of them which were for rest, were types of that rest -which by faith we have in the Son of God, and of that eternal rest -which we shall have in heaven by him (Matt 11:28; Heb 4:3). (2.) -Those chambers which were for hiding and security, were types of -that safety which we have in Christ from the rage of the world -(Isa 26:20). (3.) Those chambers which were for the reception of -the treasures and dedicated things were types of Christ, as he is -the common store-house of believers. 'For it pleased the Father, -that in him should all fulness dwell'; 'and of his fulness we all -receive, and grace for grace' (John 1:16; Col 1:19). (4.) Those -chambers that were for solace and delight, were types of those -retirements and secret meetings of Christ with the soul, where -he gives it his embraces, and delights her with his bosom and -ravishing delights. 'He brought me,' said she, 'into his chambers,' -'into the chamber of her that conceived me,' and there he gave -her his love (Cant 1:4, 3:4). - -The chambers which were for durable dwelling-places were types of -those eternal dwelling-places which are in the heavens, prepared -of Christ and the Father, for them that shall be saved (John -14:1-4; 2 Cor 5:1-4). This it is to 'dwell on high,' and to be -safe from fear of evil! Here therefore you see are chambers for -rest, chambers for safety, chambers for treasure, chambers for -solace, and chambers for durable habitations. O the rest and peace -that the chambers of God's high house will yield to its inhabitants -in another world! Here they will 'rest from their labours,' 'rest -in their beds,' rest with God, rest from sin, temptation, and all -sorrow (Rev 14:13; Isa 57:1,2; 2 Thess 1:7). God therefore then -shall wipe all tears from our eyes, even when he comes out of his -chamber as a bridegroom, to fetch his bride, his wife unto him -thither, to the end they may have eternal solace together. O these -are far better than the chambers of the south! - -XXXV. Of the stairs by which they went up into the chambers of the -Temple. - -There were stairs by which men went up into these chambers of the -temple, and they were but one pair, and they went from below to -the first, and so to the middle, and thence to the highest chambers -in the temple (1 Kings 6:8; Eze 41:7). - -1. These stairs were winding; so that they turned about, that did -go up them. So then, he that assayed to go into these chambers, -must turn with the stairs, or he could not go up, no, not into -the lowest chambers. - -2. These stairs therefore were a type of a two-fold repentance. -That by which we turn from nature to grace, and that by which we -turn from the imperfections which attend a state of grace to glory. -Hence true repentance, or the right going up these turning stairs, -is called repentance to salvation; for true repentance stoppeth -not at the reception of grace; for that is but a going up these -stairs to the middle chambers (2 Cor 7:10). - -Thus, therefore, the soul, at its going up these stairs, turns and -turns, till it enters the doors of the highest chambers. It groans, -though in a state of grace, because that is not the state of glory. -I count then, that from the first to the middle chambers may be -a type of turning from nature to grace. But from the middle to -the highest, these stairs may signify a turning still from the -imperfections and temptations that attend a state of grace, to that -of immortality and glory (2 Cor 5:1-9). - -For as there are turning stairs, form the lowest to the middle -chambers, so the stairs from thence still turn, and so will do, -till you come to the highest chambers. I do not say that they that -have received grace, do repent they received grace; but I say they -that have received grace, are yet sorry that grace is not consummate -in glory; and hence they are for going up thither still, by these -turning stairs; yea, they cannot rest below, as they would, till -they ascend to the highest chambers. 'O wretched man that I am!' -And 'in this we groan earnestly,' is the language of gracious -souls (Rom 7:24; 2 Cor 5:1-3). True, every one doth not do thus -that comes into the temple of God; many rest below stairs, they -like not to go turning upward. Nor do I believe that all that bid -fair for ascending to the middle chambers, get up to the highest -stories, to his stories in the heavens. Many in churches, who -seem to be turned from nature to grace, have not the grace to go -up, turning still; but rest in that show of things, and so die -below a share in the highest chambers. - -All these things are true in the antitype, and, as I think, -prefigured by these turning stairs to the chambers of the temple. -But this turning, and turning still, displeases some much; they -say it makes them giddy; but I say, there is no way like this, to -make a man stand steady; stedfast in the faith, and with boldness -in the day of judgment. For he has this seated in his heart; I went -up by the turning stairs, till I came to the highest chambers. A -strait pair of stairs are like that ladder by which men ascend to -the gallows; they are the turning ones that lead us to the heavenly -mansion-houses. Look, therefore, you that come into the temple -of God to worship, that you stay not at the foot of these turning -stairs, but go up thence; yea, up them, and up them, and up -them, till you come to the view of the heavens; yea, till you are -possessed of the highest chambers! How many times has God, by the -Scripture, called upon you to TURN, and told you, you must turn -or die! and now here he has added to his call a figure, by placing -a pair of turning stairs in his temple, to convict your very senses, -that you must TURN, if you mean to go up into his holy chambers, -and so into his eternal mansion-houses; and look that you turn to -purpose; for every turning will not serve. Some turn, but not to -the Most High; and so turn to no purpose. - -XXXVI. Of the molten sea that was in the Temple. - -There was also a molten sea in the temple; it was made of brass, -and contained three thousand baths (2 Chron 4:2-10). [17] This -sea was for the priests to wash in when they came into the temple -to accomplish the service of God; to wash their hands and feet -at, that they might not, when they came thither, die for their -unpreparedness. The laver also which was in the wilderness was of -the same use there (Exo 30). - -1. It was, as may be supposed, called a sea, for that it was large -to contain; and a sea of brass, for that it was made thereof. It -is called in Revelation a sea of glass, alluding to that in the -wilderness, which was made of the brazen looking-glasses of women -that came to worship at the door of the tabernacle (Rev 4:6, 15:2; -Exo 38:8). - -2. It was also said to be molten, because it was made of that -fashion, by fire; and its antitype therefore is said to be a sea -of glass mingled with fire (Rev 15:2). (1.) This sea was a figure -of the word of the gospel, in the cleansing virtue of it; which -virtue then it has when mingled with the fire of the Holy Ghost. -And to this Christ alludes, when he saith, 'Now ye are clean -through the word which I have spoken unto you' (John 15:3). (2.) -It was a figure of the word, without mixture of men's inventions; -hence it is called 'pure water.' Having your 'bodies washed with -pure water.' And again, He sanctifies and cleanseth his church -'with the washing of water by the word' (Eph 5:26; Titus 3:5). All -these places are an allusion to the molten sea, at which of old -they washed when they went into the temple to worship. Therefore, -saith he, being washed, let us draw near to God (Heb 10:22). - -3. This sea from brim to brim was complete ten cubits; perhaps to -show that there is as much in the word of the gospel to save, as -there is in the ten[18] words to condemn. - -4. From under this sea round about appeared oxen, ten in a cubit -did compass it round about (2 Chron 4:3). Understand by these oxen -ministers, for to them they are compared in 1 Corinthians 9:8-10. -And then we are taught whence true ministers come; to wit, from -under the power of the gospel, for this sea breeds gospel ministers, -as the waters breed fish. - -5. It is also said in the text, that these oxen were cast when the -sea was cast; insinuating that when God ordained a word of grace -to save us, he also in his decree provided ministers to preach it -to us to that end. Paul tells us, that he was made a minister of -the gospel, 'according to God's eternal purpose which he purposed -in Christ Jesus our Lord' (Eph 3:9-11; Col 1:25). - -6. This sea is said to have a brim like the brim of a cup. To invite -us as well to drink of its grace, as to wash in its water. For the -word and Spirit when mixed, has not only a cleansing, but a saving -quality in it (2 Chron 4:1-5; 1 Cor 15:1,2). - -7. This brim was wrought with lilies, or was like a lily flower; -to show how they should grow and flourish, and with what beautiful -robes they should be adorned, who were washed, and did drink of -this holy water. Yea, that God would take care of them, as he also -did of lilies, and would not fail to bestow upon them what was -necessary for the body, as well as for the soul (Matt 6:28-34). - -XXVII. Upon what the molten sea stood in the Temple. - -1. This molten sea stood upon the backs of twelve brazen bulls or -oxen (2 Chron 4:4). - -2. These oxen, as they thus stood, looked three towards the north, -three towards the west, three towards the east, and three towards -the south. - -3. These twelve oxen were types of the twelve apostles of the Lamb, -who, as these beasts, stood looking into the four corners of the -earth, and were bid to go preach the gospel in all the world. - -4. They were compared to oxen, because they were clean; for the ox -was a clean beast. Hence the apostles are called holy. They were -compared to oxen, because the ox is strong; and they also were -mighty in the word (Prov 14:4; 2 Cor 12:12). - -5. The ox will not lose what he has got by drawing; he will not -let the wheels go back; so the apostles were set to defend, and -not let that doctrine go back, which they had preached to others; -nor did they, they delivered it pure to us. - -6. One of the cherubs of which you read in the vision had a face -like an ox, to show that the apostles, these men of the first order, -are most like the angels of God (Eze 1:10). - -7. In that they stood with their faces every way, it was, as I -said, to show how the apostles should carry the gospel into all -the world (Matt 28:19,20; Mark 16:15-18). - -8. And observe, just as these oxen were placed looking in the temple -every way, even so stand open the gates of the New Jerusalem to -receive those that by their doctrine should be brought into it. -'And they shall come from the east, and from the west, and from -the north, and from the south, and shall sit down in the kingdom -of God' (Luke 13:29; Rev 21:13,14). - -9. These oxen bear this molten sea upon their backs, to show that -they should be the foundation workmen of the gospel, and that it -ought not to be removed, as was the molten sea of old, from that -basis to another. - -10. It is also said concerning those oxen that thus did bear this -molten sea, that all their hinder parts were inwards, that is, -covered by that sea that was set upon their backs; their hinder -parts, or, as the apostle has it, 'our uncomely parts' (1 Cor -13:23,24). - -11. And, indeed, it becomes a gospel minister to have his uncomely -parts covered with that grace which by the gospel he preached unto -others. As Paul exhorts Timothy to take heed unto himself, and to -his doctrine (1 Tim 4:6). - -12. But alas! there are too, too many who, can they but have their -hands covered with a few gospel notions, care not though their -hinder parts are seen of all the world. But such are false ministers; -the prophet calls them 'the tail.' 'The prophet that speaketh lies, -either by word or with his feet, he is the tail' (Isa 9:15; Prov -6:12,13). - -13. But what a shame is it to hide his head under this molten sea, -while his hinder parts hang out. Such an one is none of Christ's -oxen; for they, with honour to their Master, show their heads before -all the world, for that their hinder parts are inward, covered. - -14. Look to thy hinder parts, minister, lest, while thy mouth doth -preach the gospel, thy nakedness and shame be seen of those which -hear thee. For they that do not observe to learn this lesson -themselves, will not teach others to believe the Word, nor to live -a holy life; they will learn of them to show their shame, instead -of learning to be holy. - -XXXVIII. Of the lavers of the Temple. - -Besides this molten sea, there were ten lavers in the temple; five -of which were put on the right side, and five also on the left (2 -Chron 4:6). - -1. Of their fashion and their furniture, you may see (1 Kings 7:38). -These lavers, as the molten sea, were vessels which contained -water; but they were not of the same use with it. True, they were -both to wash in; the sea to wash the worshippers, but the lavers to -wash the sacrifice. 'He made the ten lavers to wash in them such -things as they offered for the burnt-offering, but the sea was for -the priests to wash in' (2 Chron 4:6). 2. The burnt-offering was -a type of the body of Christ, which he once offered for our sins; -and the fire on which the sacrifice was burned, a type of the -curse of the law which seized on Christ when he gave himself a -ransom for us. For, therefore, that under the law was called the -burnt-offering, because of the burning upon the altar (Lev 6:9). - -But what, then, must we understand by these lavers, and by this -sacrifice being washed in them, in order to its being burned upon -the altar? - -I answer, Verily, I think that the ten lavers were a figure of -the ten commandments; in the purity and perfection of Christ's -obedience to which he became capable of being made a burnt-offering, -acceptable to God for the sins of the people. Christ was made under -the law, and all his acts of obedience to God for us were legal, -and his living thus a perfect legal life was his washing his -offering in these ten lavers, in order to his presenting it upon -the altar for our sins. The lavers went upon wheels, to signify -walking feet; and Christ walked in the law, and so became a clean -offering to God for us. The wheels were of the very same as were -the lavers, to show that Christ's obedience to the law was of -the same, as to length and breadth, with its commands and demands -to their utmost tittle and extent. The inwards and legs of the -burnt-offering were to be washed in these lavers (Lev 1:9,13; 2 -Chron 4:6); to show that Christ should be pure and clean in heart -and life. - -We know that obedience, whether Christ's or ours, is called 'a -walking in the way,' typified by the lavers walking upon their -wheels. But I mean not by Christ, his washing of his offering, that -he had any filthiness cleaving to his nature or obedience; yet -this I say, that so far as our guilt laid upon him could impede, -so far he wiped it off by washing in these lavers. For his offering -was to be without blemish, and without spot to God. Hence it is -said, he sanctified himself in order to his suffering. 'And being -made perfect, he became the author of eternal salvation unto all -them that obey him' (John 17:19; Heb 5:6-10). - -For albeit he came holy into the world, yet that holiness was but -preparatory to that by which he sanctified himself, in order to his -suffering for sin. That, then, which was his immediate preparation -for his suffering was his obedience to the law, his washing in -these lavers. He, then, first yielded complete obedience to the -law on our behalf, and then, as so qualified, offered his washed -sacrifice for our sins without spot to God. Thus, therefore, he -was our burnt-offering washed in the ten lavers, that he might, -according to law, be accepted of the Lord. - -And he set five of the lavers on the right side of the house, and -five of them on the left. Thus were the ten divided, as the tables -of the law, one showing our duty towards God, the other our duty -towards our neighbour; in both which the burnt-offering was washed, -that it might be clean in both respects. They might also be thus -placed, the better to put the people in mind of the necessity of the -sanction of Christ according to the law, in order to his offering -of himself an offering to God for us. - -XXXIX. Of the tables in the Temple. - -'He made also ten tables, and placed them in the temple, five on -the right hand,[19] and five on the left' (2 Chron 4:8). - -Some, if not all of these tables, so far as I can see, were they -on which the burnt-offering was to be cut in pieces, in order to -its burning. - -These tables were made of stone, of hewn stones, on which this -work was done (Eze 40:40-43). Now, since the burnt-offering was a -figure of the body of Christ, the tables on which this sacrifice -was slain must needs, I think, be a type of the heart, the stony -heart, of the Jews. For had they not had hearts hard as an adamant, -they could not have done that thing. - -Upon these tables, therefore, was the death of Christ contrived, -and this horrid murder acted; even upon these tables of stone. In -that they are called tables of hewn stone, it may be to show that -all this cruelty was acted under smooth pretences, for hewn stones -are smooth. The tables were finely wrought with tools, even as the -heart of the Jews were with hypocrisy. But alas, they were stone -still; that is, hard and cruel; else they could not have been an -anvil for Satan to forge such horrid barbarism upon. The tables -were in number the same with the lavers, and were set by them to -show what are the fruits of being devoted to the law, as the Jews -were, in opposition to Christ and his holy gospel. There flows -nothing but hardness and a stony heart from thence. This was showed -in its first writing; it was writ on tables of stone, figures of -the heart of man; and on the same tables, or hearts, was the death -of Jesus Christ compassed. - -One would think that the meekness, gentleness, or good deeds -of Jesus Christ might have procured in them some relentings when -they were about to take away his life; but alas, their hearts were -tables of stone! What feeling or compassion can a stone be sensible -of? Here were stony hearts, stony thoughts, stony counsels, stony -contrivances, a stony law, and stony hands; and what could be -expected hence but barbarous cruelty indeed? 'If I ask you,' said -Christ, 'ye will not answer me, nor let me go' (Luke 22:68). - -In that these stony tables were placed about the temple, it supposeth -that they were temple-men, priests, scribes, rulers, lawyers, -&c., that were to be the chief on whose hearts this murder was to -be designed, and by them enacted to their own damnation without -repentance. - -XL. Of the instruments wherewith this sacrifice was slain, and of -the four tables they were laid on in the Temple. - -The instruments that were laid upon the tables in the temple were -not instruments of music, but those with which the burnt-offering -was slain. 'And the four tables were of hewn stone for the -burnt-offering: whereupon also they laid the instruments wherewith -they slew the burnt-offering and the sacrifice' (Eze 40:42,43). - -Here we are to take notice that the tables are the same, and some -of them of which we spake before. That the instruments with which -they slew the sacrifice were laid upon these tables. The instruments -with which they slew the sacrifices, what were they but a bloody -axe, bloody knives, bloody hooks, and bloody hands? For these we -need no proof; matter of fact declares it. But what were those -instruments a type of? - -Answ. Doubtless they were a type of our sins. They were the bloody -axe, the knife, and bloody hands that shed his precious blood. -They were the meritorious ones, without which he could not have -died. When I say ours, I mean the sins of the world. Though, then, -the hearts of the Jews were the immediate contrivers, yet they -were our sins that were the bloody tools or instruments which slew -the Son of God. 'He was wounded for our transgressions, he died -for our sins' (Isa 53; 1 Cor 15; Gal 1). - -O the instruments of us churls, by which this poor man was taken from -off the earth! (Isa 32:7; Prov 30:14). The whip, the buffetings, -the crown of thorns, the nails, the cross, the spear, with the -vinegar and gall, were all nothing in comparison of our sins. 'For -the transgression of my people was he stricken' (Isa 53:8). Nor -were the flouts, taunts, mocks, scorns, derisions, &c., with -which they followed him from the garden to the cross, such cruel -instruments as these. They were our sins then, our cursed sins, -by, with, and for the sake of which the Lord Jesus became a bloody -sacrifice. - -But why must the instruments be laid upon the tables? - -1. Take the tables for the hearts of the murderers, and the instruments -for their sins, and what place more fit for such instruments to -be laid upon? It is God's command that these things should be laid -to heart, and he complains of those that do not do it (Isa 42:25, -57:11). - -2. Nor are men ever like to come to good, until these instruments -with which the Son of God was slain indeed be laid to heart. And they -were eminently laid to heart even by them soon after; the effect -of which was the conversion of thousands of them (Acts 2:36,37). - -3. Wherefore when it says these instruments must be laid upon the -stony tables, he insinuates, that God would take a time to charge -the murder of his Son home upon the consciences of them that did -that murder, either to their conversion or condemnation. And is -it not reason that they who did this horrid villany, should have -their doings laid before their faces upon the tables of their -heart? That they may look upon him whom they have pierced, and -mourn (Zech 12:10; Rev 1:7). - -4. But these instruments were laid but upon some of the tables, and -not upon all the ten, to show that not all, but some of those, so -horrid, should find mercy of the Lord. - -5. But we must not confine these tables only to the hearts of the -bloody Jews; they were our sins for the which he died. Wherefore -these instruments should be laid upon our tables too, and the Lord -lay them there for good, that we also may see our horrid doings, -and come bending to him for forgiveness! - -6. These instruments thus lying on the tables in the temple, became -a continual motive to God's people to repentance; for so oft as they -saw these bloody and cruel instruments, they were put in mind how -their sins should be the cause of the death of Christ. - -7. It would be well also, if these instruments were at all times -laid upon our tables, for our more humbling for our sins in every -thing we do, especially upon the Lord's table, when we come to -eat and drink before him. I am sure the Lord Jesus doth more than -intimate, that he expects that we should do so, where he saith, -When ye eat that bread, and drink that cup, do this in remembrance -of me. In remembrance that I died for your sins, and consequently -that they were the meritorious cause of the shedding of my blood. - -To conclude. Let all men remember, that these cruel instruments are -laid upon the table of their hearts, whether they see them there -or no. 'The sin of Judah is written with a pen of iron, and with -the point of a diamond--upon the table of their heart' (Jer 17:1). -A pen of iron will make letters upon a table made of stone, and -the point of a diamond will make letters upon glass. Wherefore -in this saying, God informs us that if we shall forbear to read -these lines to our conversion, God will one day read them against -us unto our condemnation. - -XLI. Of the candlesticks of the Temple. - -'And he made ten candlesticks of gold, according to their form, -and set them in the temple, five on the right hand, and five on -the left' (2 Chron 4:7). - -These candlesticks were made of gold, to show the worth and value -of them. They were made after the form, or exact, according to -rule, like those that were made in the tabernacle, or according to -the pattern which David gave to Solomon to make them by. Observe, -there was great exactness in these; and need there was of this -hint, that men might see that every thing will not pass for a right -ordered candlestick with God (Exo 25:31-40; 1 Chron 28:15). - -These candlesticks are said sometimes to be ten, sometimes seven, -and sometimes one; ten here; seven, Revelation 1:12, 13, and one -in Zechariah 4.[20] Ten is a note of multitude, and seven a note -of perfection, and one a note of unity. Now, as the precious stones -with which the house was garnished were a type of ministerial gifts, -so these candlesticks were a type of those that were to be the -churches of the New Testament; wherefore he says, 'The candlesticks -which thou sawest are the seven churches' (Rev 1:12-20). - -1. The candlesticks were here in number ten, to show that Christ -under the New Testament would have as many gospel-churches. 'And -I, if I be lifted up from the earth,' saith he, 'will draw all men -unto me'; that is, abundance. For the children of the desolate, -that is, of the New Testament church, shall be many more than they -of the Jews were (John 12:32; Gal 4:27). - -2. In that the candlesticks were set by the lavers and stony tables, -it might be to show us, that Christ's churches should be much in -considering, that Christ, though he was righteous, yet died for -our sins; though his life was according to the holy law, yet our -stony hearts caused him to die. Yea, and that the candlesticks -are placed there, it is to show us also, that we should be -much in looking on the sins by which we caused him to die; for -the candlesticks were set by those tables whereon they laid the -instruments with which they slew the sacrifice. - -3. These candlesticks being made according to form, seem not only -to be exact as to fashion, but also as to work. For that in Exodus, -with its furniture, was made precisely of one talent of gold, -perhaps to show, that Christ's true spouse is not to be a grain -more, nor a dram less, but just the number of God's elect. This -is Christ's completeness, his fulness; one more, one less, would -make his body a monster. - -4. The candlestick was to hold the light, and to show it to all -the house; and the church is to let her light so shine that they -without may see the light (Matt 5:15,16; Luke 8:16, 11:33, 12:35). - -5. To this end the candlesticks were supplied with oil-olive, a -type of the supply that the church hath, that her light may shine, -even of the spirit of grace. - -XLII. Of the lamps belonging to the candlesticks of the Temple. - -To these candlesticks belonged several lamps, with their flowers -and their knops (Exo 25:33; 2 Chron 4:21). - -1. These lamps were types of that profession that the members of -the church do make of Christ, whether such members have saving -grace or not (Matt 25:1-7). - -2. These lamps were beautified with knops and flowers, to show how -comely and beautiful that professor is, that adorns his profession -with a suitable life and conversation. - -3. We read that the candlestick in Zechariah had seven lamps -belonging to it, and a bowl of golden oil[21] on the top; and that -by golden pipes this golden oil emptied itself into the lamps, -and all, doubtless, that the lamps might shine (Zech 4:2,12). - -4. Christ, therefore, who is the high-priest, and to whom it -belongs to dress the lamps, doth dress them accordingly. But now -there are a lamp-carriers of two sorts; such as have only oil in -their lamps, and such as have oil in their lamps and vessels too, -and both these belong to the church, and in both these Christ will -be glorified: and they should have their proper places at last. -They that have the oil of grace in their hearts, as well as -a profession of Christ in their hands, they shall go in with him -to the wedding; but they who only make a profession, and have not -oil in their vessels, will surely miscarry at last (Matt 25). - -5. Wherefore, O thou professor! thou lamp-carrier! have a care and -look to thyself; content not thyself with that only that will maintain -thee in a profession, for that may be done without saving grace. -But I advise thee to go to Aaron, to Christ, the trimmer of our -lamps, and beg thy vessel full of oil of him--that is, grace--for -the seasoning of thy heart, that thou mayest have wherewith, -not only to bear thee up now, but at the day of the bridegroom's -coming, when many a lamp will go out, and many a professor be left -in the dark; for that will to such be a woeful day (Lev 24:2; Matt -25). - -Some there are that are neither for lamps nor oil for themselves; -neither are they pleased if they think they see it in others. But -they that have lamps and they that have none, and they which would -blow out other folk's light, must shortly appear to give an account -of all their doings to God. And then they shall see what it is to -have oil in their vessels and lamps: and what it is to be without -in their vessels, though it is in their lamps; and what a dismal -thing it is to be a malignant[22] to either; but at present let -this suffice. XLIII. Of the shew-bread on the golden table in the -Temple. - -There was also shew-bread set upon a golden table in the temple -(1 Kings 7:48). The shew-bread consisted of twelve cakes made of -fine flour, two tenth deals[23] were to go to one cake, and they were -to be set in order in two rows upon the pure table (Lev 24:5-9). - -1. These twelve loaves to me do seem to be a type of the twelve -tribes under the law, and of the children of God under the gospel, -as they present themselves before God, in and by his ordinances -through Christ. Hence the apostle says, 'For we being many are one -bread,' &c. (1 Cor 10:17). For so were the twelve cakes, though -twelve; and so are the gospel-saints, though many; for 'we, being -many, are one body in Christ' (Rom 12:5). - -2. But they were a type of the true church, not of the false. For -Ephraim, who was the head of the ten tribes in their apostacy, is -rejected, as 'a cake not turned.' Indeed he is called a cake, as a -false church may be called a church: but he is called 'a cake not -turned,' as a false church is not prepared for God, nor fit to be -set on the golden table before him (Hosea 7:8). - -3. These cakes or shew-bread were to have frankincense strewed -upon them, as they stood upon the golden table, which was a type -of the sweet perfumes of the sanctifications of the Holy Ghost; to -which I think Paul alludes, when he says, 'The offering up of the -Gentiles might be acceptable' to God, 'being sanctified by the -Holy Ghost' (Rom 15:16). - -4. They were to be set upon the pure table, new and hot; to show -that God delighted in the company of new and warm believers. 'I -remember thee, the kindness of thy youth': 'when Israel was a child, -then I loved him' (Jer 2:2; Hosea 11:1). Men at first conversion -are like to a cake well baked, and new taken from the oven; they -are warm, and cast forth a very fragrant scent, especially when, -as warm, sweet incense is strewed upon them. - -5. When the shew-bread was old and stale, it was to be taken away, -and new and warm put in its place, to show that God has but little -delight in the service of his own people when their duties grow -stale and mouldy. Therefore he removed his old, stale, mouldy -church of the Jews from before him, and set in their rooms upon -the golden table the warm church of the Gentiles. - -6. The shew-bread, by an often remove and renewing, was continually -to all them before the Lord in his house, to show us, that always, -as long as ordinances shall be of use, God will have a new, warm, -and sanctified people to worship him. - -7. Aaron and his sons were to eat the old shew-bread, to show that -when saints have lived in the world as long as living is good for -them, and when they can do no more service for God in the world, -they shall yet be accepted of Jesus Christ; and that it shall be -as meat and drink to him to save them from all their unworthinesses. - -8. The new shew-bread was to be set even on the Sabbath before -the Lord, to show with what warmth of love and affections God's -servants should approach his presence upon his holy day. - -XLIV. Of the snuffers belonging to the candlesticks and lamps of -the Temple. - -As there were candlesticks and lamps, so there were snuffers also -prepared for these in the temple of the Lord. 'and the snuffers -were snuffers of gold' (1 Kings 7:50). 1. Snuffers. The use of -snuffers is to trim the lamps and candles, that their lights may -shine the brighter. 2. Snuffers, you know, are biting, pinching -things; but use them well, and they will prove not only beneficial -to those within the house, but profitable to the lights. - -Snuffers, you may say, of what were they a type? - -Answ. If our snuffs are our superfluities of naughtiness, our -snuffers then are those righteous reproofs, rebukes, and admonitions, -which Christ has ordained to be in his house for good; or, as the -apostle hath it, for our edification; and perhaps Paul alludes -to these when he bids Titus to rebuke the Cretians sharply, that -they might be sound in the faith (Titus 1:12,13). As who should -say, they must use the snuffers of the temple to trim their lights -withal, if they burn not well. These snuffers therefore are of -great use in the temple of God; only, as I said, they must be used -wisely. It is not for every fool to handle snuffers at or about -the candles, lest perhaps, instead of mending the light, they put -the candle out. And therefore Paul bids them that are spiritual -do it (Gal 6:1). My reason tells me, that if I use these snuffers -as I should, I must not only endeavour to take the superfluous -snuff away, but so to do it, that the light thereby may be mended; -which then is done if, as the apostle saith, I use sharpness to -edification, and not for destruction (1 Cor 5:4,5; 2 Cor 13:10). - -Are not the seven churches in Asia called by name of candlesticks? -And why candlesticks, if they were not to hold the candles? -And candles must have snuffers therewith to trim the lights. And -Christ, who is our true Aaron, in those rebukes which he gave -those churches, alluding to these snuffers, did it that their -lights might shine the brighter (Rev 2, 3). Wherefore, as he used -them, he did it still with caution to their light, that it might -not be impaired. For as he still thus trimmed these lamps, he yet -encouraged what he saw would shine if helped. He only nipt the -snuff away. - -Thus, therefore, he came to them with these snuffers in his hand, -and trimmed their lamps and candlesticks (Rev 2:4,20, 3:2,15). -This should teach ministers, to whom it belongs under Christ to -use the snuffers well. Strike at the snuff, not at the light, in -all your rebukes and admonitions; snuff not your lamps of a private -revenge, but of a design to nourish grace and gifts in churches. -Thus our Lord himself says he did, in his using of these snuffers -about these candlesticks. 'As many,' saith he, 'as I love, I rebuke -and chasten; be zealous therefore, and repent' (Rev 3:19). - -To conclude; Watchman, watch, and let not your snuffs be too long, -nor pull them off with your fingers, or carnal reasonings, but with -godly admonitions, &c. Use your snuffers graciously, curb vice, -nourish virtue; so you will use them well, and so your light will -shine to the glory of God.[24] - -XLV. Of the snuff-dishes that were with the snuffers in the Temple. - -As there were snuffers, so there were also snuff-dishes in the -temple; 'and they were also made of gold' (Exo 25:38; 37:23; Num -4:9). The snuff-dishes were those in which the snuffs were put when -snuffed off, and by which they were carried forth of the temple. -They therefore, as the snuffers are, are of great use in the temple -of God. 1. By them the golden floor of the temple is kept from -being daubed by the snuffs. 2. By them also the clean hands of -those that worship there are kept from being defiled. 3. By them -also the stinks of the snuffs are soonest suppressed in the temple; -and consequently the tender noses of them that worship there -preserved from being offended. - -Snuffs, you know, are daubing things, stinking things, nauseous -things; therefore we must take heed that they touch not this floor -on which we walk, nor defile the hands which we lift up to God, -when we come to worship him. But how must this be done, but as we -take them off with the snuffers, and put them in these snuff-dishes? -Some are for being at the snuffs with their fingers, and will also -cast them at their feet, and daub the floor of God's holy house; -but usually such do burn as well as defile themselves. But is it -not a shame for a man to defile himself with that vice which he -rebuketh in another? Let us then, while we are taking away the -snuffs of others, hate even the garment spotted by the flesh, and -labour to carry such stink with the snuff-dishes out of the temple -of God. - -Snuff-dishes, you may say, what are they? - -I answer, If sins are the snuffs, and rebukes and admonitions the -snuffers; then, methinks, repentance, or, in case that be wanting, -the censures of the church, should be the snuff-dishes. Hence, -repentance is called a church-cleansing grace, and the censures of -the church a purging out of the old leaven, and making it a new -lump (1 Cor 5:2; 2 Cor 7:11). - -Ah! were these snuff-dishes more of use in the churches, we should -not have this man's snuff defile that man's fingers as it doth. -Nor would the temple of God be so besmeared with these snuffs, -and be daubed as it is. - -Ah! snuffs pulled off, lie still in the temple-floor, and there -stink, and defile both feet and fingers, both the callings and -conversations of temple-worshippers, to the disparaging of religion, -and the making of religious worship but of low esteem with men; -and all, I say, for want of the due use of these snuffers, and -these snuff-dishes, there. Nay, are not whole churches now defiled -with those very snuffs, that long since were plucked off, and all -for want of the use of these snuff-dishes, according to the Lord's -commandment. For you must know, that reproof and admonitions are -but of small use, where repentance, or church-censures, are not -thereto annexed. When ministers use the snuffers, the people should -hold the snuff-dishes. - -Round reproofs for sin, when they light upon penitent hearts, then -brave work is in the church: then the snuff is not only pulled -away, but carried out of the temple of God aright, &c. And now the -worship and worshippers shine like gold. 'As an ear-ring of gold, -and an ornament of fine gold, so is a wise reprover upon an obedient -ear' (Prov 25:12). - -Ministers, it appertains to you to use the snuffers, and to teach -the people to hold the snuff-dishes right (Acts 20:20,21; 2 Tim -4:2). We must often be snuffed with these snuffers, or our light -will burn but dimly, our candle will also waste. Pray, therefore, -O men of God, look diligently to your people. Snuff them as you see -there is need; but touch not their snuff with your white fingers; -a little smutch on YOU will be seen a great way. Remember also that -you leave them nowhere, but with these snuff-dishes, that the temple -may be cleared of them. Do with the snuff as the neat housewife -doth with the toad which she finds in her garden. She takes the -fork, or a pair of tongs, and therewith doth throw it over the -pales. Cast them away, I say, with fear, zeal, care, revenge, and -with great indignation, and then your church, your conversation, -your fingers, and all, will be kept white and clean (2 Cor 7:11). - -XLVI. Of the golden tongs belonging to the Temple. - -There were also tongs of gold used in the temple of old (1 Kings -7:49). 1. These tongs were used about the altar, to order the -fire there. 2. They were used too about the candlestick, and are -therefore called HIS tongs. 3. Perhaps there were tongs for both -these services; but of that the word is silent. - -But what were they used about the candlestick to do? - -Answ. To take holy fire from off the altar to light the lamps withal. -For the fire of the temple was holy fire, such as at first was -kindled from heaven, and when kindled, maintained by the priests, -and of that the lamps were lighted (Lev 9:24; 2 Chron 7:1). Nor -was there, upon pain of death, any other fire to be used there -(Lev 10:1,2). These tongs, therefore, were used to take fire from -off the altar to light the lamps and candlesticks withal. For to -trim the lights, and to dress the lamps, was Aaron's work day by -day. He shall light and order the lamps upon the pure candlestick -before the Lord, and Aaron did so. He lighted the seven lamps -thereof, as the Lord commanded Moses (Exo 10:24,25; Lev 24:2,3; -Num 8:3). What is a lamp or candlestick to us, if there be not -light thereon; and how lighted without fire, and how shall we take -up coals to light the lamps withal, if we have not tongs prepared -for that purpose? With these tongs fire also was taken from off -the altar, and put into the censers to burn sweet incense with, -before the Lord. The tongs then were of great use in the temple -of the Lord. - -But what were the tongs a type of? - -The altar was a type of Christ; the fire of the Holy Ghost; and -these tongues were a type of that holy hand of God's grace, by -which the coals, or several dispensations and gifts of the Holy -Ghost, are taken and given to the church, and to her members, for -her work and profit in this world. - -Tongs, we know, are used instead of fingers; wherefore Aaron's -golden tongs were a type of Christ's golden fingers (Can 5:14). -Isaiah saith that one of the seraphims flew to him with 'a live -coal in his hand, which he had taken with the tongs from off the -altar.' Here the type and antitype, to wit, tongs and hand, are -put together (Isa 6:6). But the prophet Ezekiel, treating of like -matters, quite waives the type, the tongs, and speaketh only of -this holy land; 'And he spake unto the man clothed with linen, -and said, Go in between the wheels under the cherub'--where the -mercy-seat stood, where God dwelt (Exo 25; Psa 80:1)--'and fill -thy hand with coals of fire from between the cherubims' (Eze 10:2). - -Thus you see our golden tongs are now turned into a golden hand; -into the golden hand of the man clothed in linen, which is Jesus -Christ, who at his ascension received of God the Father the Spirit -in all fulness, to give, as his divine wisdom knew was best, the -several coals or dispensations thereof unto his church, for his -praise, and her edification (Matt 3:11; Acts 2). It is by this hand -also that this holy fire is put into our censers. It is this hand -also that takes this coal, therewith to touch the lips of ministers, -that their words may warm like fire; and it is by this hand that -the Spirit is given to the churches, as returns of their holy -prayers (Luke 11:9-13; Rom 8:26; Rev 8:5). - -It was convenient that the fire in the temple should be disposed -of by golden tongs; but the Holy Ghost, by the golden hand of -Christ's grace, for that can wittingly dispose of it, according as -men and things are placed, and to do and be done in the churches; -wherefore he adds, 'And one cherub stretched forth his hand from -between the cherubims, unto the fire that was between the cherubims, -and took thereof, and put it into the hands of him that was clothed -with linen, who took it and went out' (Eze 10:7). - -By this hand, then, by this Man's hand, the coals of the altar are -disposed of, both to the lamps, the candlesticks, the censers, and -the lips of ministers, according to his own good pleasure. And of -all this were the tongs in the temple a type. - -XLVII. Of the altar of incense in the Temple. - -The altar of incense was made first for the tabernacle, and that -of shittim wood; but it was made for the temple of cedar, and it -was to be set before the veil, that is, by the ark of the testimony, -before the mercy-seat; that is, at the entering of the holiest, -but not within. And the priest was to approach it every morning, -which, as to the holiest, he might not do. Besides, when he went -in to make an atonement, he was to take fire from off that altar -to burn his incense within the holy place (Exo 30:1-10; Lev 16:18). - -1. It was called the golden altar, because it was overlaid with -pure gold. This altar was not for burnt-offering, as the brazen -altar was; nor for the meat-offering, nor the drink-offering, but -to burn incense thereon (Exo 30:7). Which sweet incense was a type -of grace and prayer (Psa 112:2). - -2. Incense, or that called incense here, was not a simple but -a compound, made up of sweet spices called stacte, onycha, and -galbanum; and these three, may answer to these three parts of this -duty, to wit, prayer, supplication, and intercession (Exo 30:34-37, -37:29; 1 Tim 2:1). - -3. This incense was to be burned upon the altar every morning; -upon that altar which was called the altar of incense, which was -before the veil; to show that it is our duty every morning to make -our prayer to God by Jesus Christ before the veil; that is, before -the door of heaven, and there to seek, knock, and ask for what we -need, according to the word (Luke 11:9-13). - -4. This incense was to be kindled every morning, to show how HE -continueth interceding for us, and also that all true praise of men -to God is by the work, the renewed work, of the Holy Ghost upon -our hearts (Rom 8:26). - -5. Incense, as you see, was made of sweet spices, such as were -gummy, and so apt to burn with a smoke, to show, that not cold -and flat, but hot and fervent, is the prayer that flows from the -spirit of faith and grace (Zech 12:10; Jer 5:16). - -6. The smoke of this incense was very sweet and savoury, like -pleasant perfume, to show how delightful and acceptable the very -sound and noise of right prayer is unto the nostrils of the living -God, because it comes from a broken heart (Psa 51:17; Cant 2:14). - -7. This incense was to be offered upon the golden altar, to show -us that no prayer is accepted but what is directed to God in the -name of his holy and blessed Son our Saviour (1 Peter 2:5; Heb -13:15). - -8. They were commanded to burn incense every morning upon this -altar, to show that God is never weary of the godly prayers of his -people. It also showeth that we need every day to go to God for -fresh supplies of grace to carry us through this evil world. - -9. This altar, though it stood without the veil, to teach us to -live by faith, and to make use of the name of Christ, as we find -it recorded in the first temple, yet was placed so nigh unto the -holiest, that the smell of the smoke might go in thither; to show -that it is not distance of place that can keep the voice of true -prayer from our God, the God of heaven; but that he will be taken -with what we ask for according to his word. It stood, I say, nigh -the veil, nigh the holiest; and he that burnt incense there, did -make his approach to God. Hence the Psalmist, when he spake of -praying, saith, 'It is good for me to draw near to God' (Psa 73:28; -Heb 10:22). - -10. This altar thus placed did front the ark within the veil; to -put us in mind that the law is kept therein from hurting us; to -let us know also that the mercy-seat is above, upon the ark, and -that God doth sit thereon, with his pardon in his hand to save us. -O! what speaking things are types, shadows, and parables, had we -but eyes to see, had we but ears to hear! He that did approach -the altar with incense of old aright--and then he did so when he -approached it by Aaron, his high-priest--pleased God; how much -more shall we have both person and prayers accepted, and a grant -of what we need, if indeed we come as we should to God by Jesus -Christ. But take heed you approach not to a wrong altar; take heed -also that you come not with strange fire; for they are dangerous -things, and cause the worshippers to miss of what they would enjoy. -But more of this in the next particular. - -XLVIII. Of the golden censers belonging to the Temple. - -There were also golden censers belonging to the temple, and they -were either such as belonged to the sons of Levi in general, -or that were for Aaron and his sons in special (Num 16:6,17,18). -The censers of the Levites were a type of ours; but the censer of -Aaron was a type of Christ's. The censers, as was hinted before, -were for this use in the temple, namely, to hold the holy fire -in, on which incense was to be burned before the Lord (Lev 10:1,2). - -These censers then were types of hearts. Aaron's golden one was a -type of Christ's golden heart, and the censers of the Levites were -types of other worshippers' hearts. The fire also which was put -therein was a type of that Spirit by which we pray, and the incense -that burnt thereon, a type of our desires. Of Christ's censer -we read, Revelation the eighth, which is always filled with much -incense; that is, with continual intercessions, which he offereth -to God for us; and from whence also there always goes a cloud of -sweet savour, covering the mercy-seat (Lev 16:13; Heb 7:25; Rev -8:3,4). - -But to speak of the censers, and fire, and incense of the -worshippers; for albeit they were all put under one rule, that is, -to be according to law, yet oftentimes, as were the worshippers, -such were the censers, fire, and incense. 1. Hence the two hundred -and fifty censers with which Korah and his company offered, are -called the censers of sinners; for they came with wicked hearts -then to burn incense before the Lord (Num 16:17,37). 2. Again, -as the censers of these men were called the censers of sinners, -showing they came at that time to God with naughty hearts, so -the fire that was in Nadab and Abihu's censers is called strange -fire, which the Lord commanded them not (Lev 10:1). 3. This strange -fire was a type of that strange spirit opposed to the Spirit of -God, in and by which, notwithstanding, some adventure to perform -worship to God. 4. Again, as these censers are called the censers -of sinners, and this fire called strange fire, so the incense of -such is also called strange, and is said to be an abomination unto -God (Exo 30:9; Isa 1:13, 66:3). - -Thus you see that both the censers, fire, and incense of some is -rejected, even as the heart, spirit, and prayer of sinners are an -abomination unto God (Hosea 7:14, 4:12, 5:4; Prov 28:9). - -But there were besides these true censers, holy fire and sweet -incense among the worshippers in the temple, and their service was -accepted by Aaron their high-priest; for that was through the faith -of Christ, and these were a type of our true gospel worshippers, -who come with holy hearts, the holy spirit, and holy desires before -their God, by their Redeemer. These are a perfume in his nose. 'The -prayer of the upright is his delight' (Prov 15:8). Their prayers -went up like 'incense, and the lifting up of their hands as the -evening sacrifice' (Psa 141:2). - -Let them then that pretend to worship before God in his holy temple -look to it, that both their censers, fire, and incense, heart, -spirit, and desires, be such as the word requires; lest, instead -of receiving of gracious returns from the God of heaven, their -censers be laid up against them; lest the fire of God devours them, -and their incense become an abomination to him, as it happened to -those made mention of before. - -But it is said the censers of Korah and his company was hallowed. - -Answ. So is God's worship, which is so his by his ordination, yet -even that very worship may be spoiled by man's transgression. -Prayer is God's ordinance, but all prayer is not accepted of God. -We must then distinguish between the thing commanded, and our using -of that thing. The temple was God's house, but was abused by the -irreverence of those that worshipped there, even to the demolishing -of it. - -A golden censer is a gracious heart, heavenly fire is the Holy -Ghost, and sweet incense the effectual fervent prayer of faith. -Have you these? These God expects, and these you must have if ever -your persons or performances be of God accepted. - -XLIX. Of the golden spoons of the Temple. - -1. The golden spoons belonging to the temple were in number, according -to Moses, twelve; answering to the twelve tribes (Num 7:86). But -when the temple was built, I suppose they were more, because of -the number of the basins. - -2. The spoons, as I suppose, were for the worshippers in the -temple to eat that broth withal, wherein the trespass-offerings -were boiled: for which purpose there were several cauldrons hanged -in the corners of that court called the priest's to boil them in -(1 Sam 2:13,14; Eze 46:19,20). - -3. Now, in that he saith here were spoons, what is it but that -there are also babes in the temple of the Lord. There was broth -for babes as well as meat for men, and spoons to eat the broth -withal. - -4. True, the gospel being more excellent than the law, doth change -the term, and instead of broth, saith, There is milk for babes. But -in that he saith milk, he insinuates there are spoons for children -in the church. - -5. 'I could not,' saith Paul to them at Corinth, 'speak to you as -unto spiritual, but as unto carnal, even as unto babes in Christ. -I have fed you with milk and not with meat; for hitherto ye were -not able to bear it, neither yet now are ye able' (1 Cor 3:1,2). - -6. See, here were need of spoons, milk is spoon meat; for here were -those which could not feed themselves with milk, let them then -that are men eat the strong meat. 'For every one that useth milk -is unskilful in the word of righteousness, for he is a babe. But -strong meat belongeth to them that are of full age, even those who, -by reason of use, have their senses exercised to discern both good -and evil' (Heb 5:13,14). - -7. Spoons, you know, are to feed us with weak and thin food, even -with that which best suiteth with weak stomachs, or with a babyish -temper. Hence, as the strong man is opposed to the weak, so the -milk is opposed to the strong meat. - -8. So then, though the babe in Christ is weaker than the man in -Christ, yet is he not by Christ left unprovided for; for here is -milk for babes, and spoons to eat it with. All this is taught us -by the spoons; for what need is there of spoons where there is -nothing to eat but strong meat? - -9. Babes, you know, have not only babyish stomachs, but also -babyish tricks, and must be dealt withal as babes; their childish -talk and frompered carriages must be borne withal. - -10. Sometimes they cry for nothing, yea, and count them for their -foes which rebuke their childish toys and ways. All which the church -must bear, because they are God's babes; yea, they must feed them -too: for if he has found them milk and spoons, it is that they -may be fed therewith, and live: yea, grown ministers are God's -nurses, wherefore they must have a lap to lay them in, and knees -to dandle them upon, and spoons to feed them with.[25] - -11. Nor are the babes but of use in the church of God; for he commands -that they may be brought to cry with the congregation before the -Lord for mercy for the land (Joel 2:16). - -12. Incense, I told you, was a type of prayers, and the spoons, in -the time of Moses, were presented at the temple full of it. Perhaps -to show that God will, with the milk which he has provided for -them, give it to them as a return of their crying to him, even as -the nurse gives the child the teat and milk. - -13. You know the milk is called for when the child is crying, as we -say, to stop its mouth with it. O babes! did you but cry soundly, -God would give you yet more milk. - -14. But what were these golden spoons a type of? I answer, if the -milk is the juice and consolations of the Word, then the spoons -must be those soft sentences and golden conclusions with which the -ministers feed their souls by it. 'I have fed you,' saith Paul, -'with the milk of the Word'; saith Peter, 'even as you have been -able to bear it.' Compare these two or three texts--1 Peter 2:1-3; -1 Corinthians 3:2; 1 Thessalonians 2:7. - -15. And this is the way to strengthen the weak hands, and to -confirm the feeble knees. This is the way to make them grow to be -men who now are but as infants of days. 'Thus a little one shall -become a thousand, and a small one a strong nation.' Yea, thus in -time you may make a little child to jostle it with a leopard; yea, -to take a lion by the beard; yea, thus you may embolden him to -put his hand to the hole of the asp, and to play before the den -of the cockatrice (Isa 11:6-8, 60:22). - -Who is most stout was once a babe; he that can now eat meat was -sometimes glad of milk, and to be fed with the spoon. Babes in -Christ, therefore, must not be despised nor overlooked; God has -provided them milk and spoons to eat it with, that they may grow -up to be men before him. - -L. Of the bowls and basins belonging to the Temple. - -As there were spoons, so there were bowls and basins belonging to -the temple. Some of these were of gold, and some of silver; and when -they were put together, their number was four hundred and forty. -These you read of, Ezra 1:10. The bowls or basins were not to wash -in, as was the sea and lavers of the temple; they were rather to -hold the messes in, which the priests at their holy feasts did use -to set before the people. This being so, they were types of that -proportion of faith by which, or by the measure of which, every -man received of the holy food for the nourishment of his soul. -For, as a man, had he a thousand messes set before him, he eating -for his health, cannot go beyond what his stomach will bear; so -neither can the child of God, when he comes to worship in the -temple of God, receive of the good things that are there, beyond -the 'proportion of his faith' (Rom 12:6). Or, as it is in another -place, according to 'the ability which God giveth' (1 Peter 4:11). -And hence it is, at the self-same ordinance, some receive three -times as much as others do; for that their bowl, I mean their faith, -is able to receive it. Yea, Benjamin's mess was five times as big -as was the mess of any of his brethren; and so it is with some -saints while they eat with their brother Joseph in the house of -the living God. - -There are three go to the same ordinance, and are all of them -believers; who, when they come home, and compare notes, do find -their receivings are not of the same quantity. One says, I got but -little; the other says, It was a pretty good ordinance to me; the -third says, I was exceeding well there. Why, to be sure, he that -had but little there, had there but little faith; for great faith -in him would have received more. He had it then according to the -largeness of his bowl, even according to his faith, 'as God hath -dealt to every man the measure of faith' (Rom 12:3). Mark, faith -is a certain measure, and that not only as to its degree, but for -that it can receive, retain, or hold what is put into it. - -So then, here it is no matter how much milk or holy broth there is; -but how big is thy bowl, thy faith. Little bowls hold but little, -nor canst thou receive but as thy faith will bear; I speak now -of God's ordinary dealing with his people, for so he saith in his -Word, 'According to your faith be it unto you' (Matt 9:29). If a -man goeth to the ocean sea for water, let him carry but an egg-shell -with him, and with that he shall not bring a gallon home. I know, -indeed, that our little pots have a promise of being made like -the bowls of the altar; but still our mess must be according to -our measure, be that small, or be it great. The same prophet saith -again, the saints shall be 'filled like bowls, and as the corners -of the altar'; which, though it supposes an enlargement, yet it -must be confined to that measure of faith which is provided for -its reception (Zech 9:15, 14:20). And suppose these bowls should -signify the promises, though the saints, not the promises, are -compared to them, because they, not promises, are the subjects -of faith; yet it is the promise by our measure of faith in that, -that is nourishing to our souls. - -When Ahasuerus made a feast to his subjects, they drank their wine -in bowls. They did not drink it by the largeness of the vessel -whence they drew it, but according to their health, and as their -stomachs would so receive it (Esth 1:7,8). Thy faith, then, is one -of the bowls or basins of the temple, by, or according to which, -thou receivest thy mess, when thou sittest feasting at the table -of God. And observe, all the bowls were not made of gold, as all -faith is not of a saving sort. It is the golden faith that is -right; the silver bowls were of an inferior sort (Rev 3:18). - -Some, I say, have golden faith; all faith is not so. Wherefore look -to it, soul, that thy bowl, thy faith, be golden faith, or of the -best kind. Look, I say, after a good faith, and great, for a great -faith receives a great mess. Of old, beggars did use to carry -their bowls in their laps, when they went to a door for an alms.[26] - -Consequently, if their bowls were but little, they ofttimes came -off by the loss, though the charity of the giver was large. Yea, -the greater the charity, the larger the loss, because the beggar's -bowl was too little. Mark it well, it is ofttimes thus in the -matters of our God. Art thou a beggar, a beggar at God's door, -be sure thou gettest a great bowl; for as thy bowl is, so will be -thy mess. 'According to your faith,' saith he, 'be it unto you' -(Matt 9:29). - -LI. Of the flagons and cups of the Temple. - -The next thing to be considered is the flagons and cups of the -temple; of these we read, 1 Chronicles 28:17; Jeremiah 52:19; -Isaiah 22:24. These were of great use among the Jews, especially -on their feasting days; as of their sabbaths, new-moons, and the -like (Lev 23:13; Num 28:7; 1 Chron 16:3; Isa 25:6, 62:8,9). - -For instance, the day that David danced before the ark, 'he dealt -among all the people, even among the whole multitude of Israel, -as well to the women as men, to every one a cake of bread, and a -good piece of flesh, and a flagon of wine' (2 Sam 6:19; 1 Chron -16:3). 'In this mountain,' that is, in the temple typically, saith -the prophet, 'shall the Lord of hosts make unto all people a feast -of fat things, a feast of wines on the lees, of fat things full -of marrow, of wines on the less well refined' (Isa 25:6). - -These are feasting times; the times in which our Lord used to have -his spouse into his wine-cellar, and in which he used to display -with delight his banner over her head in love (Cant 2:4,5). The -church of Christ, alas! is of herself a very sickly puely thing; -a woman; a weaker vessel; but how much more must she needs be so -weak, when the custom of women is upon her, or when she is sick -of love? Then she indeed has need of a draught, for she now sinks, -and will not else be supported. 'Stay me with flagons,' saith she, -'and comfort me with apples, for I am sick of love' (Can 2:5). - -These flagons, therefore, were types of those feastings, and of -those large draughts of Divine love, that the Lord Jesus draweth for -and giveth to his spouse in those days that he feasteth with them. -For then he saith, 'Drink, yea, drink abundantly, O beloved.' This -he does to cheer her up under her hours of sadness and dejection; -for now new 'corn shall make the young men cheerful, and new wine -the maids' (Prov 31:6,7; Psa 116:13; Jer 16:7; Cant 5; Zech 9:17). - -As there were flagons, so there were cups; and they are called -cups of consolation, and cups of salvation, because, as I said, -they were they by which God at his feastings with his people, or -when he suppeth with them, giveth out the more large draughts of -his love unto his saints, to revive the spirits of the humble, -and to revive the hearts of the contrite ones. At these times God -made David's cup run over. For we are now admitted, if our faith -will bear it, to drink freely into this grace, and to be merry -with him (Psa 23:5; Luke 15:22-24; Cant 5:1, 7:11,12; John 14:23; -Rev 3:20). This is that to which the apostle alludeth, when he -saith, 'Be not drunk with wine, wherein is excess, but be filled -with the Spirit; speaking to yourselves in psalms, and hymns, and -spiritual songs, singing and making melody in your heart unto the -Lord' (Eph 5:18,19). - -For the cups, as to their use in the general, understand them as -of the bowls made mention of before. For assurances are the blooms -and flowers of faith, not always on it, though usually on feasting -days it is so. So the degree of the one is still according to the -measure of the other (James 5; Rom 15:13). - -LII. Of the chargers of the Temple. - -In the tabernacle they had but twelve of them, and they were made -of silver; but in the temple they had in all a thousand and thirty. -The thirty were made of gold, the rest were made of silver (Ezra -1:9; Num 7:84). These chargers were not for uses common or profane, -but, as I take it, they were those in which the passover, and -other meat-offerings, were drest up, when the people came to eat -before God in his holy temple. The meat, you know, I told you, -was opposite to milk; and so are these chargers to the bowls, and -cups, and flagons of the temple. - -The meat was of two sorts, roast or boiled. Of that which was -roasted was the passover, and of that which was boiled were the -trespass-offerings. Wherefore, concerning the passover, he saith, -'Eat not of it raw, nor sodden at all with water, but roast with -fire; his head with his legs, and with the purtenance thereof' -(Exo 12:9). This roast meat was a type of the body of Christ as -suffering for our sins, the which, when it was roast, was, and -is as dressed up in chargers, and set before the congregations of -the saints. - -But what were the chargers a type of? I also ask, in what charger -our gospel passover is now dressed up and set before the people? -Is it not in the four evangelists, the prophets, and epistles of -the apostles? They therefore are the chargers and the ordinance -of the supper; in these also are the trespass-offerings, with -what is fried in pans, mystically prepared for the children of -the Highest. - -And why might they not be a type of gospel sermons? - -I answer, I think not so fitly; for, alas! the best of sermons in -the world are but as thin slices cut out of those large dishes. -Our ministers are the carvers, good doctrine is the meat, and -the charger in which this meat is found are the holy canonical -Scriptures, &c., though, as I said, most properly the New Testament -of our Lord and Saviour Jesus Christ. - -In these is Christ most truly, lively, and amply set before us as -crucified, or roasted at the fire of God's law for our sins, that -we might live by him through faith, feeding upon him (2 Cor 3:12; -Gal 3:12; Acts 3:18-22, 13:2-5, 26:22; 1 Peter 1:10; Acts 7:52, -15:15, 28:23; Rom 16:26; Rev 10:7). - -There is in these chargers not only meat, but sauce, if you like it, -to eat the meat withal; for the passover there are bitter herbs, -or sound repentance; and for other, as the thank-offerings, their -is holy cheerfulness and prayers to God for grace. All these -are set forth before in the holy Scriptures, and presented to us -thereby, as in the gold chargers of the temple. He that will scoff -at this, let him scoff. The chargers were a type of something; -and he that can show a fitter antitype than is here proposed to -consideration, let him do it, and I will be thankful to him. - -Christians, here is your meat before you, and get your carvers to -slice it out for you, and this know, the deeper you dip it in the -sauce, the better it will relish. But let not unbelief teach you -such manners as to make you leave the best bits behind you. For -your liberty is to eat freely of the best, of the fat, and of the -sweet. - -LIII. Of the goings out of the Temple. - -As to the comings into the temple, of them we have spoken already; -namely, of the outer and inner court, as also of the doors of the -porch and temple. The coming in was but one strait course, and that -a type of Jesus Christ; but the goings out were many (John 10:9, -14:6). - -Now, as I said, it is insinuated that the goings out are many, -answerable to the many ways which the children of men have invented -to apostatize in from God. Christ is the way into; but sin the -way out of the temple of God. True, I read not of a description -of the goings out of this house, as I read of the comings in. Only -when they had Athaliah out thence, she is said to go out by the -way by which the horses come into the king's stables, and there -she was slain, as it were upon the horse dung-hill (2 Kings 11:16; -2 Chron 23:15). When Uzziah also went out of this house for his -transgression, he was cast out of all society, and made to dwell -in a kind of a pest-house, even to the day of his death (2 Chron -26:21). - -Thus, therefore, though these goings out are not particularly -described, the judgments that followed them that have for their -transgressions been thrust out thence, have been both remarkable -and tremendous: for to die upon a dung-hill, or in a pest-house, -and that for wicked actions, is a shameful, a disgraceful thing. -And God will still be spreading dung upon the faces of such; no -greatness shall prevent it (Mal 2:3). Yea, and will take them away -with it. 'I will drive them out of my house,' says he, 'I will love -them no more' (Hosea 9:15). - -But what are we to understand in gospel days, by going out of the -house of the Lord, for or by sin? I answer, if it be done voluntarily, -then sin leads you out: if it be done by the holy compulsion of the -church, then it is done by the judicial judgment of God; that is, -they are cut off, and cast out from thence, as a just reward for -their transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).[27] - -Well, but whither do they go, that are thus gone out of the temple -or church of God? I answer, not to the dunghill with Athaliah, nor -to the pest-house with Uzziah, but to the devil, that is the first -step, and so to hell, without repentance. But if their sin be not -unpardonable, they may by repentance be recovered, and in mercy -tread these courts again. Now the way to this recovery is to think -seriously what they have done, or by what way they went out from the -house of God. Hence the prophet is bid to show to the rebellious -house, first the goings out of the house, and then the comings in. -But, I say, first he bids show them the goings out thereof (Eze -43:10,11). And this is of absolute necessity for the recovering -of the sinner. For until he that has sinned himself out of God's -house shall see what danger he has incurred to himself by this -his wicked going out, he will not unfeignedly desire to come in -thither again. - -There is another thing as to this point to be taken notice of. -There is a way by which God also doth depart from this house, and -that also is by sin, as the occasion. The sin of a man will thrust -him out, and the sin of men will drive God out of his own house. -Of this you read, Ezekiel 11:22, 23. For this, he saith, 'I have -forsaken mine house, I have left mine heritage, I have given -the dearly beloved of my soul into the hand of her enemies' (Jer -12:7). And this also is dreadful. The great sentence of Christ -upon the Jews lay much in these words, 'Your house is left unto -you desolate'; that is, God has left you to bare walls, and to -lifeless traditions. Consider, therefore, of this going out also. -Alas! a church, a true church, is but a poor thing if God leaves, -if God forsakes it. By a true church I mean one that is congregated -according to outward rule, that has sinned God away, as she had -almost quite done that was of Laodicea (Rev 3). - -He that sins himself out, can find no good in the world; and they -that have sinned God out, can find no good in the church. A church -that has sinned God away from it, is a sad lump indeed. You -therefore that are in God's church, take heed of sinning yourselves -out thence; also take heed, that while you keep in, you sin not God -away, for thenceforth no good is there. 'Yea, woe to them when I -depart from them!' saith God (Hosea 9:12). - -LIV. Of the singers belonging to the Temple. - -Having thus far passed through the temple, I now come to the singers -there. The singers were many, but all of the church, either Jews -or proselytes; nor was there any, as I know of, under the Old -Testament worship, admitted to sing the songs of the church, and -to celebrate that part of worship with the saints, but they who, -at least in appearance, were so. The song of Moses, of Deborah, -and of those that danced before David, with others that you read -of, they were all performed, either by Jews by nature, or by -such as were proselyted to their religion (Exo 15:1; Jude 5:1,2; -1 Sam 18:6). And such worship then was occasioned by God's great -appearance for them, against the power of the Gentiles their -enemies. - -But we are confined to the songs of the temple, a more distinct -type of ours in the church under the gospel. 1. The singers then -were many, but the chief of them, in the days of David, were David -himself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's -time the chief of these singers were two hundred fourscore and -eight (1 Chron 25). These singers of old were to sing their songs -over the burnt-offering, which were types of the sacrificed body -of Christ; a memorial of which offering we have at the Lord's table, -the consummation of which Christ and his disciples celebrated with -a hymn (Matt 26:30). And as of old they were the church that did -sing in the temple, according to institution, to God, so also -they are by God's appointment to be sung in the church by the new. -Hence, - -1. They are said to be the redeemed that sin. 2. The songs that they -sing are said to be the 'songs of their redemption' (Rev 5:9,10). -3. They were and are songs that no man can learn but they. - -But let us run a little in the parallel. - -1. They were of old appointed to sin, that were cunning and skilful -in songs. And answerable to that it is said, That no man could -learn our New Testament songs, but the hundred and forty and four -thousand which were redeemed from the earth (1 Chron 15:22; Rev -14:3). - -2. These songs were sung with harps, psalteries, cymbals, and -trumpets; a type of our singing with spiritual joy, from grace in -our hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16). - -3. The singers of old were to be clothed in fine linen; which fine -linen was a type of innocency, and an upright conversation. Hence -the singers under the New Testament are said to be virgins, such -in whose mouth was no guile, and that were without 'fault before -the throne of God' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16; -Psa 33:1). - -4. The songs sung in the temple were new, or such as were compiled -after the manner of repeated mercies that the church of God -had received, or were to receive. And answerable to this, is the -church to sing now new songs, with new hearts, for new mercies (Psa -33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded -on new matter, new occasions, new mercies, new deliverances, new -discoveries of God to the soul, or for new frames of heart; and -are such as are most taking, most pleasing, and most refreshing -to the soul. - -5. These songs of old, to distinguish them from heathenish ones, -were called God's songs, the Lord's songs: because taught by him, -and learned of him, and enjoined to them, to be sung to his praise. -Hence David said, God had put a new song in his mouth, 'even praise -unto our God' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3). - -6. These songs also were called 'the songs of Zion,' and 'the songs -of the temple' (Psa 137:3; Amos 8:3). And they are so called as -they were theirs to sing there; I say, of them of Zion, and the -worshippers in the temple. I say, to sing in the church, by the -church, to him who is the God of the church, for the mercies, -benefits, and blessings which she has received from him. Sion-songs, -temple-songs, must be sung by Sion's sons, and temple-worshippers. - -The redeemed of the Lord shall return, and come to Zion with songs, -and everlasting joy upon their heads, they shall obtain joy and -gladness; and sorrow and sighing shall fly away. Therefore they -shall come and sing in the height, or upon the mountain of Zion; -and shall flow together thither, to the goodness of the Lord. -'Break forth into singing, ye mountains,' and let the inhabitants -of the rock sing (Isa 44:23, 42:11, 51:11). - -To sing to God, is the highest worship we are capable of performing -in heaven; and it is much if sinners on earth, without grace, -should be capable of performing it, according to his institution, -acceptably. I pray God it be done by all those that now-a-days get -into churches, in spirit and with understanding.[28] - -LV. Of the union of the holy and most holy Temple. - -That commonly called the temple of God at Jerusalem, considered as -standing of two parts, was called the outward and inward temple, -or, the holy and most holy place. They were built upon one and -the same foundation; neither could one go into the holiest, but -as through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2). - -The first house, namely, that which we have been speaking of, was -a type of the church-militant, and the place most holy a type of -the church-triumphant; I say, of the church-triumphant, as it now -is. - -So, then, the house standing of these two parts, was a shadow of -the church both in heaven and earth. And for that they are joined -together by one and the same foundation, it was to show, that they -above, and we below, are yet one and the self-same house of God. -Hence they, and we together, are called, 'The whole family in -heaven and earth' (Eph 3:14,15). - -And hence it is said again, that we who believe on earth 'are come -unto mount Zion, and unto the city of the living God, the heavenly -Jerusalem, and to an innumerable company of angels, to the general -assembly and church of the first-born, which are written in heaven, -and to God the judge of all, and to the spirits of just men made -perfect, and to Jesus the Mediator of the new covenant, and to -the blood of sprinkling, that speaketh better things than that of -Abel' (Heb 12:22-24). - -The difference, then, betwixt us and them is, not that we are really -two, but one body in Christ, in divers places. True, we are below -stairs, and they above; they in their holiday, and we in our -working-day clothes; they in harbour, but we in the storm; they -at rest, and we in the wilderness; they singing, as crowned with -joy; we crying, as crowned with thorns. But, I say, we are all -of one house, one family, and are all the children of one Father. -This, therefore, we must not forget, lest we debar ourselves of -much of that which otherwise, while here, we have a right unto. -Let us, therefore, I say, remember, that the temple of God is but -one, though divided, as one may say into kitchen and hall, above -stairs and below; or holy and most holy place. For it stands upon -the same foundation, and is called but one, the temple of God; -which is built upon the Lord our Saviour. - -I told you before, that none of old could go into the most holy, -but by the holy place, even by the veil that made the partition -between (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore, -they are deceived that think to go into the holiest, which is -heaven, when they die, who yet abandon and hate the holy place, -while they live. Nay, Sirs, the way into the holiest is through -the holy place; the way into heaven is through the church on earth; -for that Christ is there by his word to be received by faith, -before he can by us in person be received in the beatical vision. -The church on earth is as the house of the women, spoken of in -the book of Esther, where we must be dieted, perfumed, and made -fit to go into the bridegroom's chamber, or as Paul says, 'made -meet to be partakers of the inheritance of the saints in light' -(Esth 2; Col 1:12). - -LVI. Of the holiest or inner Temple. - -The most holy place was, as I said, a figure of heaven itself, -consequently a type of that where the most special presence of God -is, and where his face is most clearly seen, and the gladness of -his countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89). - -The most holy place was dark, it had no windows in it, though there -were such round the chambers; the more special presence of God, -too, on Mount Sinai, was in the thick darkness there (1 Kings 8:12; -2 Chron 7:1; Exo 19:9, 20:21). - -1. This holiest, therefore, being thus made, was to show that God, -as in heaven, to us on earth is altogether invisible, and not to be -reached otherwise than by faith. For, I say, in that this house had -no windows, nothing therein could be seen by the highest light of -this world. Things there were only seen by the light of the fire -of the altar, which was a type of the shinings of the Holy Ghost -(1 Cor 2). And hence it is said, notwithstanding this darkness, -'He dwelleth in the light, which no man can approach unto'; none -but the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22). - -2. The holiest, therefore, was thus built, to show how different -our state in heaven will be from this our state on earth. We walk -here by one light, by the light of a written word; for that is now -a light to our feet, and a lantern to our path. But that place, -where there will be no written word, nor ordinances as here, will -yet to us shine more light and clear, than if all the lights that -are in the world were put together, to light one man. 'For God is -light, and in him is no darkness at all' (1 John 1:5). And in his -light, and in the light of the Lamb immediately, we shall live, -and walk, and rejoice all the days of eternity. - -3. This also was ordained thus, to show that we, while in the first -temple, should live by faith, as to what there was, or as to what -was done in the second. Hence it is said, as to that, 'we walk by -faith, not by sight' (2 Cor 5:9). The things that are there we are -told of, even of the ark of the testimony, and mercy-seat, and -the cherubims of glory, and the presence of Christ, and of God: we -are, I say, told of them by the word, and believe, and are taken -therewith, and hope to go to them hereafter; but otherwise we see -them not. Therefore we are said to 'look, not at the things which -are seen, but at the things which are not seen; for the things -which are seen are temporal, but the things which are not seen -are eternal' (2 Cor 4:18). - -4. The people of old were not to look into the holiest, lest they -died, save only their high-priest, he might go into it (Num 17:13). -To show that we, while here, must have a care of vain speculations, -for there is nothing to be seen, by us while here, in heaven, -otherwise than by faith in God's eternal testament. True, we may -now come to the holiest, even as nigh as the first temple will -admit us to come; but it must be by blood and faith, not by vain -imagination, sense, or carnal reason (Heb 10:19). - -5. This holiest of all was four square every way, both as to height, -length, and breadth. To be thus, is a note of perfection, as I have -showed elsewhere; wherefore it was on purpose thus built, to show -us that all fulness of blessedness is there, both as to the nature, -degree, and duration. So 'when that which is perfect is come, then -that which is in part shall be done away' (1 Cor 13:8-10; Heb -10:19-22). - -LVII. Of the veil of the Temple. - -The veil of the temple was a hanging made of 'blue and purple, and -scarlet, and fine twined linen,' and there were cherubims wrought -thereon (Exo 26:31). - -1. This veil was one partition, betwixt the holy and most holy place; -and I take it, it was to keep from the sight of the worshippers -the things most holy, when the high-priest went in thither, to -accomplish the service of God (Exo 26:33; 2 Chron 3:14; Heb 9:8). - -2. The veil was a type of two things. - -(1.) Of these visible heavens through which Christ passed when he -went to make intercession for us. And as by the veil, the priest -went out of the sight of the people, when he went into the holiest -of all, so Jesus Christ when he ascended, was by the heavens, that -great and stretched out curtain, received out of the sight of his -people here. Also by the same curtain, since it is become as a tent -for him to dwell in, he is still received, and still kept out of -our sight; for now we see him not, nor shall, until these heavens -be rolled together as a scroll, and pass away like a thing rolled -together (Isa 40:22; Acts 1:9-11, 3:19-21; 1 Peter 1:8). - -(2.) This is that veil through which the apostle saith, Jesus is, -as a forerunner for us, entered into the presence of God. For by -veil here also must be meant the heavens, or outspread firmament -thereof; as both Mark and Peter say, He 'is gone into heaven, and -is on the right hand of God' (Mark 16:19; 1 Peter 3:22). - -3. The veil of the temple was made of blue, the very colour of the -heaven. Of purple and crimson, and scarlet also, which are the -colours of many of the clouds, because of the reflections of the -sun. But again, - -4. The veil was also a type of the body of Christ. For as the veil -of the temple, when whole, kept the view of the things of the -holiest from us, but when rent, gave place to man to look in unto -them; even so the body of Christ, while whole, kept the things of -the holiest from that view, we, since he was pierced, have of them. -Hence we are said to enter into the holiest, by faith, through the -veil, that is to say, his flesh (Heb 10:19-22). But yet, I say, all -is by faith; and, indeed, the rending of the veil that day that -Christ was crucified, did loudly preach this to us. For no sooner -was the body of Christ pierced, but the veil of the temple rent -in twain from the top to the bottom; and so a way was made for a -clearer sight of what was there beyond it, both in the type and -antitype (Matt 27:50-53; Heb 10:19,20). - -Thus you see that the veil of the temple was a type of these visible -heavens, and also of the body of Christ; of the first, because he -passed through it unto the Father; of the second, because we by it -have boldness to come to the Father. - -I read also of two other veils, as of that spread over the face of -Moses, to the end that the children of Israel should not stedfastly -behold; and of the first veil of the tabernacle. But of these I -shall not in this place speak. - -Upon the veil of the temple there were also the figures of cherubims -wrought, that is, of angels; to show, that as the angels are with -us here, and wait upon us all the days of our pilgrimage in this -world; so when we die, they stand ready, even at the veil, at the -door of these heavens, to come when bid, to fetch us, and carry -us away into Abraham's bosom (Luke 16:22). - -The veil, then, thus understood, teaches us first where Jesus is, -namely, not here, but gone into heaven, from whence we should wait -for him. It also teaches us, that if we would even now discern -the glories that are in the holiest of all, we must look through -Jesus to them, even through the veil, 'that is to say, his flesh.' -Yea, it teaches us that we may, by faith through him, attain to a -kind of a presence, at least of the beauty and sweetness of them. - -LVIII. Of the doors of the inner Temple. - -1. Besides the veil, there was a door to the inner temple, and that -door was made of olive tree; 'and for the entering of the oracle, -he made doors of olive tree. The two doors also of olive tree, and -he carved upon them--cherubims, and palm trees, and open flowers, -and overlaid them with gold, and spread gold upon the cherubims, -and upon the palm trees' (1 Kings 6:31). - -2. These doors were a type of the gate of heaven, even of that -which lets into the eternal mansion-house that is beyond that veil. -I told you before that the veil was a type of the visible heavens, -which God has spread out as a curtain, and through which Christ -went when he ascended to the right hand of the Father. - -3. Now, beyond this veil, as I said, I find a door, a gate opening -with two leaves, as afore we found at the door of the outward -temple. These are they which the Psalmist calls to, when he saith, -'Lift up your heads, O ye gates, even lift them up, ye everlasting -doors, and the King of glory shall come in' (Psa 24:7,9). - -4. The doors of the temple were made of fire, but these, as you -see, were made of olive; to show us by that fat tree, that rich -type, with what glory we shall be met, who shall be counted worthy -to enter at these gates. The olive tree has its name from the oil -and fatness of its nature, and the doors that let into the holiest -were made of this olive tree (Rom 11:16-18).[29] - -5. Cherubims were also carved upon these doors to show, that as -the angels met us at the temple door, and as they wait upon us in -the temple, and stand also ready at the veil, so even at the gate -of the mansion-house, they will be also ready to give us a welcome -thither, and to attend us into the presence chamber. - -6. Palm trees also, as they were carved upon the temple doors, -so we also find them here before the oracle, upon the doors that -let in thither; to show, that as Christ gave us the victory at -our first entering into faith, so he will finish that victory, by -giving of us eternal salvation. Thus is he the author and finisher -of our faith. For as sure as at first we received the palm branch -by faith, so surely shall we wear it in our hands, as a token of -his faithfulness in the heaven of heavens, for ever (Rev 7:9). - -7. Open flowers are also carved here, to show that Christ, who is -the door to glory, as well as the door to grace, will be precious -to us at our entering in thither, as well as at the first step -we took thitherward in a sinful and miserable world. Christ will -never lose his sweet scent in the nostrils of his church. He is -most sweet now, will be so at death, and sweetest of all, when -by him we shall enter into that mansion-house prepared for us in -heaven. - -8. The palm trees and open flowers may also be a type of the -precious ones of God, who shall be counted worthy of his kingdom; -the one, of the uprightness of their hearts; the other, of the good -favour of their lives. 'The upright shall dwell in thy presence; -and to him that ordereth his conversation aright, I will show the -salvation of God' (Psa 140:13). - -9. Thus sweet on earth, sweet in heaven; and he that yields -the fruit of the gospel here, shall find it for himself, and his -eternal comfort, at the gates of glory. - -10. All these were overlaid with gold, as you may say, and so -they were at the door of the first house. True, but observe here -we have an addition. Here is gold upon gold. Gold laid on them, -and then gold spread upon that. He overlaid them with gold, and -then spread gold upon them. The Lord gives grace and glory (Psa -84:11). Gold and gold. Gold spread upon gold. Grace is gold in -the leaf, and glory is gold in plates. Grace is thin gold, glory -is gold that is thick. Here is gold laid on, and gold spread -upon that: and that both upon the palm trees and the cherubims. -Gold upon the palm trees, that is, on the saints; gold upon the -cherubims, that is, upon the angels. For I doubt not but that the -angels themselves shall receive additional glory for the service -which they have served Christ and his church on earth. - -11. The angels are God's harvest men, and doubtless he will give -them good wages, even glory upon their glory then (Matt 13:38,39, -24:31; John 4:36). - -12. You know harvest men use to be paid well for gathering in the -corn, and I doubt not but so shall these, when the great ingathering -is over. But what an entrance into life is here? Here is gold upon -gold at the door, at our first step into the kingdom. - -LIX. Of the golden nails of the inner Temple. - -I shall not concern myself with all the nails of the temple, as of -those made of iron, &c. (1 Chron 22:3). But only with the golden -ones, of which you read, where he saith, 'And the weight of the -nails was fifty shekels of gold' (2 Chron 3:9). These nails, as I -conceive, were all fastened to the place most holy, and of form -most apt to that of which they were a figure. - -1. Some of them represented Christ Jesus our Lord as fixed in his -mediatory office in the heavens; wherefore in one place, when -the Holy Ghost speaks of Christ, as he sprang from Judah to be a -mediator, saith, 'Out of him came the corner,' the corner stone, -'out of him the nail' (Zech 10:4). Now, since he is compared to a -nail, a golden nail, it is to show, that as a nail, by driving, is -fixed in his place; so Christ, by God's oath, is made an everlasting -priest (Heb 7:25). Therefore, as he saith again, the nail, the -Aaronical priesthood, that was fastened in a sure place, should -be removed, be cut down, and fall; so he who has the key of David, -which is Christ (Rev 3:7), shall by God, as a nail, be fastened in -a sure place, and abide; therefore he says again, 'And he shall -be for a glorious throne,' or mercy-seat, 'to his Father's house.' -And moreover, That 'they shall hang upon him,' as on a nail, 'all -the glory of his Father's house, the offspring, and the issue, all -vessels of small quantity, from the vessels of cups, even to all -the vessels of flagons' (Isa 22:20-25). According to that which -is written, 'And they sang a new song' to the Lamb that was slain, -'saying, Thou art worthy,' &c. (Rev 5:9-12). - -And therefore it is again that Christ, under the similitude of a -nail, is accounted by saints indeed their great pledge or hope, -as he is in heaven, of their certain coming thither. Hence they -said of old, God has given us 'a nail in his holy place'; a nail, -says the line, 'a pin, a constant and sure abode,' says the margin -(Ezra 9:8). Now, this nail in his holy place, as was showed before, -is Christ; Christ, as possessed of heaven, and as abiding, and -ever living therein for us. Hence he is called, as there, our -head, our life, and our salvation; and also we are said there to -be set down together in him (Eph 1; Col 3:3; Eph 2:5,6). - -2. Some of these nails were types of the holy words of God, which -for ever are settled in heaven. Types, I say, of their 'yea and -amen.' Hence Solomon, in another place, compares the words of the -wise God, 'to goads and nails, fastened by the masters of assemblies, -which are given from one shepherd' (Eccl 12:11). - -They are called goads, because, as such prick the oxen on in their -drawing, so God's words prick Christians on in their holy duties. -They are called nails, to show, that as nails, when fastened well -in a sure place, are not easily removed; so God's words, by his -will, stand firm for ever. The masters of the assemblies are first, -the apostles. The one shepherd is Jesus Christ. Hence the gospel -of Christ is said to be everlasting, to abide for ever, and to be -more stedfast than heaven and earth (Isa 40:6-8; 1 Peter 1:24,25; -Heb 13:20; Rev 14:6; Matt 24:35). The Lord Jesus then, and his -holy words, are the golden nails of the temple, and the fixing -of thess nails in the temple, was to show that Christ is the same -today, yesterday, and for ever; and that his words abide, and -remain the same for ever and ever. He then that hath Christ, has -a nail in the holiest; he that hath a promise of salvation hath -also a nail in heaven, a golden nail in heaven! - -LX. Of the floor and walls of the inner Temple. - -1. The floor of the oracle was overlaid with cedar, and so also -were the walls of this house. 'He built twenty cubits on the sides -of the house, both the floor and the walls with boards of cedar. -He even built for it within, for the oracle, for the most holy -place' (1 Kings 6:16). - -2. In that he doth tell us with what it was ceiled, and doth also -thus repeat, saying, 'for the oracle, for it within, even for the -most holy place,' it is because he would have it noted, that this -only is the place that thus was done. - -3. Twenty cubits, that was the length, and breadth, and height of -the house; so that by his thus saying he teacheth that thus it was -built round about. - -4. The cedar is, if I mistake not, the highest of the trees (Eze -31:3-8). Now in that it is said the house, the oracle, was ceiled -round about therewith, it may be to show, that in heaven, and no -where else, is the height of all perfections. Perfection is in -the church on earth, but not such as is in heaven. - -(1.) There is a natural perfection, and so a penny is as natural -silver as is a shilling. (2.) There is a comparative perfection, -and so one thing may be perfect and imperfect at the same time; as -a half-crown is more than a shilling, yet less than a crown. (3.) -There is also that which we call the utmost perfection, and that -is it which cannot be added to, or taken from him; and so God -only is perfect. Now, heavenly glory is that which goes beyond -all perfection on the earth, as the cedar goes beyond all trees -for height. Hence God, when he speaks of his own excellency, sets -it forth by its height. The high God, the most High, and the high -and lofty One; and the Highest (Psa 92:9, 138:6; Gen 14:19-21; -Dan 3:26, 5:18; Psa 18:13, 87:5; Luke 1:32, 6:35; Isa 57:15; Psa -9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to this -house, for that it was the place where utmost perfection dwelt. - -I take, therefore, the cedar in this place to be a note of perfection, -even the cedar with which this house was ceiled. For since it is -the wisdom of God to speak to us ofttimes by trees, gold, silver, -stones, beasts, fowls, fishes, spiders, ants, frogs, flies, lice, -dust, &c., and here by wood; how should we by them understand his -voice, if we count there is no meaning in them? 'And the cedar of -the house within was carved with knops and open flowers; all was -cedar; there was no stone seen' (1 Kings 6:18). - -Knops and flowers were they with which the golden candlestick was -adorned, as you read, Exodus 25:33, 35, 37:10, 21. The candlestick -was a type of the church, and the knops and flowers a type of her -ornaments. But what! must heaven be hanged round about with the -ornaments of saints! with the fruits of their graces! Well, it is -certain that something more than ordinary must be done with them, -since they are admitted to follow them into the holy place (Rev -14:13); and since, it is said, they shall have a far more exceeding -and eternal weight of glory bestowed on them, for them in the -heavens' (2 Cor 4:16,17). - -'All was cedar; there was no stone seen.' Take stone in the type -for that which was really so, and in the antitype for that which -is so mystically, and then it may import to us, that in heaven, -the antitype of this holiest, there shall never be anything of -hardness of heart in them that possess it for ever. All imperfection -ariseth from the badness of the heart, but there will be no -bad hearts in glory. No shortness in knowledge, no crossness of -disposition, no workings of lusts, or corruptions will be there; -no, not throughout the whole heavens. Here, alas! they are seen, -and that in the best of saints, because here our light is mixed -with darkness; but there will be no night there, nor any stone -seen. - -'And the floor of the house was overlaid with gold' (1 Kings 6:30). -This is like that of which we read of the New Jerusalem that is -to come from God out of heaven; says the text, 'The street of the -city was pure gold'; and like that of which you read in Exodus, -'They saw the God of Israel, and under his feet as it were a paved -work of a sapphire stone, and as it were the body of heaven in his -clearness' (Rev 21:21; Exo 24:10). All the visions were rich, but -this the richest, that the floor of the house should be covered or -overlaid with gold. The floor and street are walking-places, and -how rich will our steps be then! Alas! here we sometimes fall into -the mire, and then again stumble upon blocks and stones. Here -we sometimes fall into holes, and have our heel oft catched in a -snare; but there will be none of these. Gold! gold! all will be -gold, and golden perfections, when we come into the holy place! -Job at best took but his steps in butter, but we then shall take -all our steps in the gold of the sanctuary. - -LXI. Of the ark of the covenant which was placed in the inner -Temple. - -In the Word I read of three arks; to wit, Noah's ark, that in which -Moses was hid, and the ark of the covenant of God (Gen 6:14; Exo -2:3,5). But it is the ark of the covenant of which I shall now -speak. The ark was made 'of shittim-wood, two cubits and a half -was the length thereof, and a cubit and a half the breadth thereof, -and a cubit and a half the height thereof.' It was overlaid 'with -pure gold within and without,' and 'a crown of gold' was made for -it 'round about' (Exo 25:10,11). - -1. This ark was called 'the ark of the covenant,' as the first that -you read of was called 'Noah's,' because as he in that was kept -from being drowned, so the tables of the covenant were kept in -this from breaking. - -2. This ark, in this, was a type of Christ; for that in him only, -and not in the hand of Moses, these tables were kept whole. Moses -brake them, the ark keeps them. - -3. Not only that wrote on two tables of stone, but that also called -'the ceremonial,' was put into the ark to be kept. The two tables -were put into the midst of the ark, to answer to this--thy law is -within my heart to do it. But the ceremonial was put into the side -of the ark, to show that out of the side of Christ must come that -which must answer that, for out thence came blood and water; blood, -to answer the blood of the ceremonies; and water, to answer the -purifyings and rinsings of that law. The ceremonies, therefore, -were lodged in the side of the ark, to show that they should be -answered out of the side of Jesus Christ (Exo 25:16,17; Deut 10:5; -Psa 40:8; John 19:34; Heb 10:7). - -4. The ark had the name of God put upon it; yea, it was called the -strength of God, and his glory, though made of wood. And Christ -is God both in name and nature, though made flesh; yea more, made -to be sin for us (2 Sam 6:2; 1 Chron 13:6; 2 Chron 6:1; John 1:14; -Rom 9:5; 2 Cor 5:21). - -5. The ark was carried upon men's shoulders this way and that, to -show how Christ should be carried and preached by his apostles and -ministers into all parts of the world (Exo 25:14; 1 Chron 15:15; -Matt 28:19,20; Luke 24:46,47). - -6. The ark had those testimonies of God's presence accompanying -it, as had no other ceremony of the law; and Christ had those signs -and tokens of his presence with him, as never had man either in -law or gospel. This is so apparent it needs no proof. And now for -a few comparisons more. - -(1.) It was at that that God answered the people, when they were -wont to come to inquire of him; and in these last days God has -spoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John -16:23,24). - -(2.) At the presence of the ark the waters of Jordan stood still till -Israel, the ransomed of the Lord, passed over from the wilderness -to Canaan; and it is by the power and presence of Christ that we pass -over death, Jordan's antitype, from the wilderness of this world -to heaven (Josh 3:15-17; John 11:25; Rom 8:37-39; 1 Cor 15:54-57). - -(3.) Before the ark the walls of Jericho fell down; and at the -presence of Christ shall all high towers, and strongholds, and -hiding places for sinners be razed, and dissolved at his coming -(Josh 6:20; Isa 30:25, 2:10,16; 2 Peter 3:10; Rev 20:11-13). - -(4.) Before the ark Dagon fell, that idol of the Philistines; and -before Christ Jesus devils fell, those gods of all those idols. -And he must reign till all his enemies be put under his feet, and -until they be made his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor -15:25; Heb 10:13). - -(5.) The Philistines were also plagued for meddling with the ark, -while they abode uncircumcised; and the wicked will one day be -most severely plagued for their meddling with Christ, with their -uncircumcised hearts (1 Sam 5:6-13; Psa 50:6; Matt 24:51, 25:11,12; -Luke 13:25-29). - -(6.) God's blessing was upon those that entertained the ark as they -should; and much more is, and will his blessing be upon those that -so embrace and entertain his Christ, and profess his name sincerely -(2 Sam 6:11; Acts 3:26; Gal 3:13,14; Matt 19:27-29; Luke 22:28,29). - -(7.) When Uzzah put forth his hand to stay the ark, when the oxen -shook it, as despairing of God's protecting of it without a human -help, he died before the Lord; even so will all those do, without -repentance, who use unlawful means to promote Christ's religion, -and to support it in the world (1 Chron 13:9,10; Matt 26:52; Rev -13:10). - - -(8.) The ark, though thus dignified, was of itself but low--but -a cubit and a half high; also Christ--though he was the glory -of heaven and of God--yet made himself of no reputation, and was -found in the likeness of a man (Exo 25:10-12; Phil 2:6-11). - -(9.) The ark had a crown of gold round about upon it, to show how -Christ is crowned by his saints by faith, and shall be crowned by -them in glory, for all the good he hath done for them; as also how -all crowns shall one day stoop to him, and be set upon his head. -This is showed in the type (Zech 6:11,14). And in the antitype -(Rev 4:10, 19:12). - -(10.) The ark was overlaid with gold within and without, to show -that Christ was perfect in inward grace and outward life, in spirit -and in righteousness (John 1:14; 1 Peter 2:22). - -(11.) The ark was placed under the mercy-seat, to show that Jesus -Christ, as Redeemer, brings and bears, as it were, upon his -shoulders, the mercy of God to us, even in the body of his flesh, -through death (Exo 25:21; Eph 4:22; 5:1,2). - -(12.) When the ark was removed far from the people, the godly went -mourning after it; and when Christ is hid, or taken from us, then -we mourn in those days (2 Sam 7:2; Mark 2:19,20; Luke 5:34,35; -John 16:20-22). - -(13.) All Israel had the ark again, after their mourning-time was -over; and Christ, after his people have sorrowed for him a while, -will see them again, 'and their hearts shall rejoice' (John -16:1-3,20-22). - -By all these things, and many more that might be mentioned, it is -most evident that the ark of the testimony was a type of Jesus -Christ; and take notice a little of that which follows, namely, -that the ark at last arrived to the place most holy (Heb 9:3,4). -That is, after its wanderings; for the ark was first made to wander, -like a non-inhabitant, from place to place; now hither, and then -thither; now in the hands of enemies, and then abused by friends; -yea, it was caused to rove from place to place, as that of which -the world was weary. I need instance to you for proof hereof none -other place than the fifth, sixth, and seventh chapters of the -first Book of Samuel; and, answerable to this, was our dear Lord -Jesus posted backwards and forwards, hither and thither, by the -force of the rage of his enemies. He was hunted into Egypt so soon -as he was born (Matt 2). Then he was driven to live in Galilee -the space of many years. Also, when he showed himself to Israel, -they drove him sometimes into the wilderness, sometimes into the -desert, sometimes into the sea, and sometimes into the mountains, -and still in every of these places he was either haunted or hunted -by new enemies. - -And at last of all, the Pharisees plot for his life; Judas sells him, -the priests buy him, Peter denies him, his enemies mock, scourge, -buffet, and much abuse him. In fine, they get him condemned, and -crucified, and buried; but at last God commanded, and took him -to his place, even within the veil, and sets him to bear up the -mercy-seat, where he is to this very day, being our ark to save -us, as Noah's did him, as Moses' did him; yea, better, as none -but Christ doth save his own. - -LXII. Of the placing of the ark in the holiest, or inner Temple. - -1. The ark, as we have said, and as the text declares, when carried -to its rest, was placed in the inner temple, or in the most holy -place, 'even under the wings of the cherubims.' 'And the priests -brought in the ark of the covenant of the Lord unto his place, to -the oracle of the house, into the most holy place, even under the -wings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron -5:7). - -2. Before this, as was said afore, the ark was carried from place -to place, and caused to dwell in a tent under curtains, as all -our fathers did; to show that Christ, as we, was made for a time -to wander in the world, in order to his being possessed of glory -(2 Sam 7:1,3,6; Heb 11:9; John 1:10, 16:28, 3:13). - -3. But now, when the ark was brought into the holiest, it is said -to be brought into its place. This world then was not Christ's -place, he was not from beneath, he came from his Father's house; -wherefore while here, he was not at his place, nor could until he -ascended up where he was before (John 8:23, 16:28, 6:62, 3:13). - -4. Christ's proper place, therefore, is the holiest. His proper -place, as God, as Priest, as Prophet, as King, and as the Advocate -of his people. Here, with us, he has no more to do, in person, -as mediator. If he were on earth, he should not be a priest, &c. -His place and work is now above with his Father, and before the -angels (Acts 5:31; 1 Peter 3:22; Heb 4:14, 8:4; 9:24; 1 John 2:1,2; -Rev 1:4,5). - -5. It is said the ark was brought 'to the oracle of the house,' -Solomon was not content to say it was brought into the holiest; but -he saith, his place was the oracle, the holy oracle, that is, the -place of hearing. For he, when he ascended, had somewhat to say -to God on the behalf of his people. To the oracle, that is, to -the place of revealing. For he also was there to receive, and from -thence to reveal to his church on earth, something that could not -be made manifest but from this holy oracle. There therefore he is -with the two tables of testimony in his heart, as perfectly kept; -he also is there with the whole fulfulling of the ceremonial law -in his side, showing and pleading the perfection of his righteousness, -and the merit of his blood with his Father, and to receive and -to do us good, who believe in him, how well pleased the Father is -with what he has done in our behalf. - -6. 'Into the most holy place.' By these words is showed, whither -also the ark went, when it went to take up its rest. And in that -this ark was a type of Christ in this, it is to show or further -manifest, that what Christ doth now in heaven, he doth it before -his Father's face. Yea, it intimates, that Christ even there makes -his appeals to God, concerning the worth of what he did on earth; -to God the Judge of all, I say, whether he ought not for his -suffering-sake to have granted to him his whole desire, as Priest -and Advocate for his people? - -'Wilt thou,' said Festus to Paul, 'go up to Jerusalem, and there -be judged of these things before me?' (Acts 25:9). Why, this our -blessed Jesus was willing, when here, to go up to Jerusalem to be -judged; and being misjudged of there, he made his appeal to God, -and is now gone thither, even into the holy place, even to him that -is Judge of all, for his verdict upon his doing; and whether the -souls for whom he became undertaker, to bring them to glory, have -not by him a right to the kingdom of heaven. - -7. 'Under the wings of the cherubims.' This doth further confirm -our words; for having appealed from earth to heaven, as the ark -was set under the wings of the cherubims, so he, in his interceding -with God and pleading his merits for us, doth it in the presence -and hearing of all the angels in heaven. - -And thus much of the ark of the covenant, and of its antitype. We -come next to speak of the mercy-seat. - -LXIII. Of the mercy-seat, and how it was placed in the holy Temple. - -The mercy-seat was made in the wilderness, but brought up by Solomon, -after the temple was built, with the rest of the holy things (2 -Chron 5:2-10). - -The mercy-seat, as I have showed of the ark, was but low. 'Two -cubits and a half was the length, and a cubit and a half the breadth -thereof'; but the height thereof 'was without measure.' - -1. The length and breadth of the mercy-seat is the same with that -of the ark: perhaps to show us, that the length and breadth of the -mercy of God to his elect, is the same with the length and breadth -of the merits of Christ (Exo 25:10,17). Therefore, we are said to -be justified in him, blessed in him, even according to the purpose -which God purposed in him. - -2. But in that the mercy-seat is without measure, as to height, -it is to show, that would God extend it, it is able to reach even -them that fall from heaven, and to save all that ever lived on -earth, even all that are now in hell. For there is not only breadth -enough for them that shall be saved, but 'bread enough and to -spare' (Luke 15:17). 'And thou shalt,' says God, 'put the mercy-seat -above upon the ark.' Thus he said to Moses, and this was the place -which David assigned for it (Exo 25:21; 1 Chron 28:11). Now, its -being by God's ordinance placed thus, doth teach us many things. - -(1.) That mercy's foundation to us is Christ. The mercy-seat was -set upon the ark of the testimony, and there it rested to usward. -Justice would not, could not have suffered us to have had any -benefit by mercy, had it not found an ark, a Christ to rest upon. -'Deliver him,' saith God, 'from going down to the pit, I have found -a ransom' (Job 33:24). - -(2.) In that it was placed above, it doth show also that Christ -was, of mercies, ordaining a fruit of mercy. Mercy is above, is the -ordainer; God is love, and sent of love his Son to be the Saviour -and propitiation for our sins (John 3:16; 1 John 4:10). - -(3.) In that the mercy-seat and ark were thus joined together, it -also shows, that without Christ mercy doth not act. Hence, when -the priest came of old to God for mercy, he did use to come into -the holy place with blood; yea, and did use to sprinkle it upon -the mercy-seat, and before it, seven times. Take away the ark, and -the mercy-seat will fall, or come greatly down at least. So take -away Christ, and the flood-gate of mercy is let down, and the -current of mercy stopped. This is true, for so soon as Christ -shall leave off to mediate, will come the eternal judgment. - -(4.) Again, in that the mercy-seat was set above upon the ark, it -teacheth us to know, that mercy can look down from heaven, though -the law stand by and looks on; but then it must be in Christ, as -kept there, and fulfilled by him for us. The law out of Christ is -terrible as a lion; the law in him is meek as a lamb. The reason -is, for that it finds in him enough to answer for all their faults, -that come to God for mercy by him. 'Christ is the end of the law -for righteousness'; and if that be true, the law for that can look -no further upon whoever comes to God by him. The law did use to -sentence terribly, until it was put into the ark to be kept.[30] - -(5.) Let them then that come to God for mercy be sure to come -to him by the ark, Christ. For grace, as it descends to us from -above the mercy-seat, so that mercy-seat doth rest upon the ark. -Wherefore, sinner, come thou for mercy that way: for there if -thou meetest with the law, it can do thee no harm; nor can mercy, -shouldst thou elsewhere meet it, do thee good. Come, therefore, -and come boldly to the throne of grace, this mercy-seat, thus borne -up by the ark, and 'obtain mercy, and find grace to help in time -of need' (Heb 4:16). - -Wherefore the thus placing of things in the holiest, is admirable -to behold in the word of God. For that indeed is the glass by and -through which we must behold this glory of the Lord. Here we see -the reason of things; here we see how a just God can have to do, -and that in a way of mercy, with one that has sinned against him. -It is because the law has been kept by the Lord Jesus Christ; for -as you see, the mercy-seat stands upon the ark of the covenant, -and there God acts in a way of grace towards us (Exo 25:17-23). - -LXIV. Of the living waters of the inner Temple. - -Although in the holy relation of the building of the temple no -mention is made of these waters, but only of the mount on which, -and the materials with which the king did build it, yet it seems to -me that in that mount, and there too where the temple was built, -there was a spring of living water. This seems more than probable, -by Ezekiel 47:1, where he saith, 'He brought me again unto the -door of the house, and behold, waters issued out from under the -threshold of the house eastward, for the fore-front of the house -stood toward the east, and the waters came down from under, from -the right side of the house, at the south side of the altar.' So -again, 'And a fountain shall come forth of the house of the Lord, -and shall water the valley of Shittim' (Joel 3:18). Nor was the -spring, wherever was the first appearance of thess holy waters, -but in the sanctuary, which is the holiest of all (Eke 47:12), -where the mercy-seat stood, which in Revelation is called 'The -throne of God, and of the Lamb' (Rev 22:1,2). - -This also is that which the prophet Zechariah means, when he says, -'Living waters shall go out from Jerusalem, half of them toward -the former sea, and half of them toward the hinder sea,' &c. (Zech -14:8). They are said to go forth from Jerusalem, because they came -down to the city from out of the sanctuary which stood in Jerusalem. -This is that which in another place is called a river of water of -life, because it comes forth from the throne, and because it was -at the head of it, as I suppose, used in and about temple-worship. -It was with this, I think, that the molten sea and the ten lavers -were filled, and in which the priests washed their hands and feet -when they went into the temple to do service; and that also in -which they washed the sacrifices before they offered them to God; -yea, I presume, all the washings and rinsings about their worship -was with this water. - -This water is said in Ezekiel and Revelation to have the tree of life -grow on the banks of it, and was a type of the word and Spirit of -God, by which, both Christ himself sanctified himself, in order to -his worship as high-priest (Eze 47; Rev 22). And also this water -is that which heals all those that shall be saved; and by which, -they being sanctified thereby also, do all their works of worship -and service acceptably, through Jesus Christ our Lord. This water -therefore is said to go forth into the sea, the world, and to heal -its fish, the sinners therein; yea, this is that water of which -Christ Jesus our Lord saith, Whosoever shall drink thereof shall -live for ever (Eze 47:8-10; Zech 14:8; John 4:14). - -LXV. Of the chains which were in the oracle or inner Temple. - -As there were chains on the pillars that stood before the porch -of the temple, and in the first house; so, like unto them, there -were chains in the holiest, here called the oracle. These chains -were not chains in show, or as carved on wood, &c., but chains -indeed, and that of gold; and they were prepared to make a partition -'before the oracle' within (1 Kings 6:21; 2 Chron 3:16). - -I told you before that the holiest was called the oracle, not because -in a strict sense the whole of it was so, but because such answer -of God was there, as was not in the outward temple, but I think -that the ark and mercy-seat were indeed more especially that -called the oracle; 'for there I will meet with thee,' saith God, -and from above that 'I will commune with thee' (Exo 25:22). When -David said, 'I lift up my hands toward thy holy oracle,' he meant -not so much towards the holiest house, as toward the mercy-seat -that was therein. Or, as he saith in the margin, 'Toward the oracle -of thy sanctuary' (Psa 28:2). - -When therefore he saith, 'before the oracle,' he means, these chains -were put in the most holy place, before the ark and mercy-seat, to -give to Aaron and his sons to understand that an additional glory -was there. For the ark and mercy-seat were preferred before that -holy house itself, even as Christ and the grace of God is preferred -before the highest heavens. 'The Lord is high above all nations, -and his glory above the heavens' (Psa 113:4). - -So then, the partition that was made in this house by these chains, -these golden chains, was not so much to divide the holy from the -place most holy, as to show that there is in the holiest house that -which is yet more worthy than it. - -The holiest was a type of heaven, but the ark and mercy-seat were -a type of Christ, and of the mercy of God to us by him; and I trow -any man will conclude, if he knows what he says, that the God and -Christ of heaven are more excellent than the house they dwell in. -Hence David said again, 'Whom have I in heaven but thee?' For thou -art more excellent than they (Psa 73:25). For though that which -is called heaven would serve some; yea, though God himself was -out of it, yet none but the God of heaven will satisfy a truly -gracious man: it is God that the soul of this man thirsteth for; -it is God that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15, -43:4). - -These chains then, as they made this partition in the most holy -place, may teach us, that when we shall be glorified in heaven, we -shall yet, even then, and there, know that there will continue an -infinite disproportion between God and us. The golden chains that -are there will then distinguish [or separate] the Creator from the -creature. For we, even we which shall be saved, shall yet retain -our own nature, and shall still continue finite beings; yea, and -shall there also see a disproportion between our Lord, our head, -and us; for though now we are, and also then shall be like him as -to his manhood; yea, and shall be like him also, as being glorified -with his glory; yet he shall transcend and go beyond us, as to -degree and splendour, as far as ever the highest king on earth -did shine above the meanest subject that dwelt in his kingdom. - -Chains have of old been made use of as notes of distinction, to show -us who are bond men, and who free. Yea, they shall at the day of -judgment be a note of distinction of bad and good; even as here -they will distinguish the heavens from God, and the creature from -the Creator (2 Peter 2:4; Jude 6; Matt 22:13). - -True, they are chains of sin and wrath, but these chains of gold; -yet these chains, even these also will keep creatures in their -place, that the Creator may have his glory, and receive those -acknowledgments there from them, which is due unto his Majesty -(Rev 4, 5:11-14). - -LXVI. Of the high-priest, and of his office in the inner Temple. - -When things were thus ordained in the house 'most holy,' then went -the high-priest in thither, according as he was appointed, to do -his office, which was to burn incense in his golden censer, and -to sprinkle with his finger the blood of his sacrifice, for the -people, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14). - -Now for this special work of his, he had peculiar preparations. 1. -He was to be washed in water. 2. Then he was to put on his holy -garments. 3. After that he was to be anointed with holy oil. 4. Then -an offering was to be offered for him, for the further fitting of -him for his office. 5. The blood of this sacrifice must be put, -some of it upon his right ear, some on the thumb of his right hand, -and some on the great toe of his right foot. This done, some more -of the blood, with the anointing oil, must be sprinkled upon him, -and upon his garment; for after this manner must he be consecrated -to his work as high-priest (Exo 29). - -His being washed in water was to show the purity of Christ's -humanity. His curious robes were a type of all the perfections of -Christ's righteousness. The holy oil that was poured on his head -was to show how Christ was anointed with the Holy Ghost unto his -work, as priest. The sacrifice of his consecration was a type of -that offering Christ offered in the garden when he mixed his sweat -with his own blood, and tears, and cries, when he prayed to him -that was able to save him; 'and was heard in that he feared'; for -with his blood, as was Aaron with the blood of the bullock that -was slain for him, was this blessed one besmeared from head to -foot, when his sweat, as great drops or clodders of blood, fell -down from head and face, and whole body, to the ground (Luke 22:44; -Heb 10:20). - -When Aaron was thus prepared, then he offered his offering for the -people, and carried the blood within the veil (Lev 16). The which -Christ Jesus also answered, when he offered his own body without -the gate, and then carried his blood into the heavens, and sprinkled -it before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was -a type of Christ; his offering, a type of Christ's offering his -body; the blood of the sacrifice, a type of the blood of Christ; -his garments, a type of Christ's righteousness; the mercy-seat, -a type of the throne of grace; the incense, a type of Christ's -praise; and the sprinkling of the blood of the sacrifice upon the -mercy-seat, a type of Christ's pleading the virtue of his sufferings -for us in the presence of God in heaven (Heb 9:10-28). - -'Wherefore, holy brethren, partakers of the heavenly calling, -consider the apostle and high priest of our profession, Christ -Jesus' (Heb 3:1). 'Seeing then that we have a great high priest, -that is passed into the heavens, Jesus the Son of God, let us hold -fast our profession. For we have not an high priest which cannot -be touched with the feeling of our infirmities; but was in all -points tempted like as we are, yet without sin. Let us therefore -come boldly unto the throne of grace, that we may obtain mercy, -and find grace to help in time of need. For every high priest -taken from among men is ordained for men in things pertaining to -God, that he may offer both gifts and sacrifices for sins: who -can have compassion on the ignorant, and on them that are out of -the way; for that he himself also is compassed with infirmity' -(Hosea 4:14-16, 5:1,2). - -This then is our high priest; and this was made so 'not after the -law of a carnal commandment, but after the power of an endless -life.' For Aaron and his sons were made priests without an oath, -'but this with an oath by him that said unto him, The Lord sware -and will not repent, Thou art a priest for ever after the order -of Melchisedec. By so much was Jesus made a surety of a better -testament.' - -'And they truly were many priests, because they were not suffered -to continue by reason of death. But this man, because he continueth -ever, hath an unchangeable priesthood. Wherefore he is able also -to save them to the uttermost that come unto God by him, seeing -he ever liveth to make intercession for them. For such an high -priest became us, who is holy, harmless, undefiled, separate from -sinners, and made higher than the heavens; who needeth not daily, -as those high priests, to offer up sacrifice, first for his own sins, -and then for the people's: for this he did once, when he offered -up himself. For the law maketh men high priests which have infirmity; -but the word of the oath, which was since the law, maketh the Son, -who is consecrated for evermore. Now of the things which we have -spoken this is the sum: We have such an high priest, who is set -on the right hand of the throne of the majesty in the heavens; a -minister of the sanctuary, and of the true tabernacle,[31] which -the Lord pitched, and not man. For every high priest is ordained -to offer gifts and sacrifices: wherefore it is of necessity that -this man have somewhat also to offer. For if he were on earth, he -should not be a priest, seeing that there are priests that offer -gifts according to the law: who serve unto the example and shadow -of heavenly things, as Moses was admonished of God when he was -about to make the tabernacle: for, See, saith he, that thou make -all things according to the pattern showed to thee in the mount' -(Heb 7:16-8:5). - -'But Christ being come an high priest of good things to come, by -a greater and more perfect tabernacle, not made with hands, that -is to say, not of this building; neither by the blood of goats and -calves, but by his own blood, he entered in once into the holy -place, having obtained eternal redemption for us. For if the blood -of bulls and of goats, and the ashes of an heifer sprinkling the -unclean, sanctifieth to the purifying of the flesh: how much more -shall the blood of Christ, who through the eternal Spirit offered -himself without spot to God, purge your conscience from dead works -to serve the living God. - -'For Christ is not entered into the holy places made with hands, -which are the figures of the true; but into heaven itself, now to -appear in the presence of God for us: Nor yet that he should offer -himself often, as the high priest entereth into the holy place every -year with blood of others; for then must he often have suffered -since the foundation of the world: but now once in the end of the -world hath he appeared to put away sin by the sacrifice of himself. -And as it is appointed unto men once to die, but after this the -judgment: so Christ was once offered to bear the sins of many; -and unto them that look for him shall he appear the second time -without sin unto salvation' (Heb 9:11-14,24-28). - -LXVII. Of the high-priest's going into the Holiest alone. - -As it was the privilege of the high-priest to go into the holiest -alone, so there was something of mystery also, to which I shall -speak a little: 'There shall,' says God, 'be no man in the tabernacle -of the congregation, when he [Aaron] goeth in to make an atonement -in the holy place, until he come out, and have made an atonement -for himself, and for his household, and for all the congregation -of Israel' (Lev 167:17). The reason is, for that Christ is mediator -alone; he trod the winepress alone; and of the people there was -none with him to help him there (Isa 63:3; 1 Tim 2:5). - -Of the people there was none to help him to bear his cross, or in -the management of the first part of his priestly office. Why then -should there be any to share with him in his executing of the second -part thereof? Besides, he that helps an intercessor must himself -be innocent, or in favour, upon some grounds not depending on the -worth of the intercession. But as to the intercession of Christ, -who can come in to help upon the account of such innocency or worth? -Not the highest angel; for there is none such but one, wherefore -he must do that alone. Hence it is said, He went in alone, is there -alone, and there intercedes alone. And this is manifest not only -in the type Aaron, but in the antitype Christ Jesus (Heb 6:19,20, -9:7-11,21,23,24). - -I do not say that there is no man in heaven but Jesus Christ; but -I say, he is there to make intercession for us alone. Yea, the -holy text says more. 'I go,' saith Christ, 'to prepare a place for -you; and if I go and prepare a place for you, I will come again -and receive you unto myself, that where I am there ye may be also' -(John 14:1-3). - -This text seems to insinuate that Christ is in the holiest or -highest heavens alone; and that he there alone must be, until he -has finished his work of intercession; for not till then he comes -again to take us to himself. Let us grant Christ the pre-eminency -in this, as also in all other things; for he is intercessor for -his church, and makes it for them in the holiest alone. It is said -he is the light that no man can approach unto. - -LXVIII. Of the high-priest's going in thither but once a year. - -As the high-priest went into the holiest when he went in thither -alone; so to do that work, he went in thither but once a year. -Thou shalt not come 'at all times,' said God to him, 'into the -holy place, within the veil, before the mercy-seat, which is upon -the ark, that thou die not' (Lev 16:2). - -And as he was to go in thither but 'once a year,' so not then -neither, unless clothed and adorned, with his Aaronical holy robes -(Lev 16:32-34). Then he was to be clothed, as I hinted before, with -the holy robes, the frontlet of gold upon his forehead, the names -of the twelve tribes upon his breast, and the jingling bells upon -the skirts of his garment? nor would all this do, unless he went -in thither with blood (Exo 28; Lev 16). - -Now, this once a year the apostle taketh special notice of, and -makes great use of it. 'Once a year,' saith he, this high-priest -went in thither: once a year, that is, to show, that Christ should -once in the end of the world, go into heaven itself, to make -intercession there for us. For by this word 'year,' he shows the -term and time of the world is meant; and by 'once' in that year, -he means once in the end of the world. - -'Not,' saith he, 'that he should offer himself often: as the -high-priest entereth into the holy place every year with blood of -others. For then must he often have suffered since the foundation -of the world: but now once in the end of the world hath he appeared -to put away sin by the sacrifice of himself (Heb 9:25,26). - -And having thus once offered his sacrifice without the veil, he is -now gone into the holiest, to perfect his work of mediation for us. -Not into the holy places made with hands, which are the figures of -the true, but into heaven itself, now to appear in the presence of -God for us. - -Now if our Lord Jesus is gone indeed, now to appear in the presence -of God for us; and if this now be the once a year that the type -speaks of; the once in the end of the world, as our apostle says; -then it follows, that the people of God should all stand waiting -for his benediction that to them he shall bring with him when -he shall return from thence. Wherefore he adds, 'Christ was once -offered to bear the sins of many; and unto them that look for him -shall he appear the second time without sin unto salvation' (v -28). - -This, therefore, shows us the greatness of the work that Christ has -to do at the right hand of God, for that he stays there so long. -He accomplished all the first part of his priesthood in less than -forty years, if you take in the making of his holy garments and -all; but about this second part thereof, he has been above in -heaven above sixteen hundred years, and yet has not done. - -This therefore calls for faith and patience in saints, and by this -he also tries the world; so that they, in mocking manner, being -to say already, 'Where is the promise of his coming?' (2 Peter -3:4). But I say again, We must look and wait. If the people waited -for Zacharias, and wondered that he staid so long, because he staid -in the holy place somewhat longer than they expected, no marvel -if the faith of the world about Christ's coming is fled and gone -long ago, yea, and that the children also are put to it to wait, -since a scripture 'little while' doth prove so long. For that -which the apostle saith, 'yet a little while,' doth prove to some -to be a very long little (John 16:16; Heb 10:37). - -True, Zacharias had then to do with angels, and that made him stay -so long. O but Jesus is with God, before him, in his presence, -talking with him, swallowed up in him, and with his glory, and that -is one cause he stays so long. He is there also pleading his blood -for his tempted ones, and interceding for all his elect, and waits -there till all his be fitted for, and ready to enter into glory. I -say, he is there, and there must be till then; and this is another -reason why he doth stay the time we count so long. - -And, indeed, it is a wonder to me, that Jesus Christ our Lord should -once think now he is there, of returning higher again, considering -the ill treatment he met with here before. But what will not love -do? Surely he would never touch the ground again, had he not a -people here that cannot be made perfect but by his coming to them. -He also is made judge of quick and dead, and will get him glory -in the ruin of them that hath him. - -His people are as himself to him. Can a loving husband abide to be -always from a beloved spouse? Besides, as I said, he is to pay the -wicked off, for all their wickedness, and that in that very plat -where they have committed it. Wherefore the day appointed for this -is set, and he will, and shall come quickly to do it. For however -the time may seem long to us, yet, according to the reckoning of -God, it is but a little while since he went into the holiest to -intercede. 'A thousand years with the Lord is as one day'; and after -this manner of counting, he has not been gone yet full two days -into the holiest. 'The Lord is not slack concerning his promise, -as some men count slackness'; 'he will come quickly, and will not -tarry' (2 Peter 3; Heb 10:37). - -LXIX. Of the cherubims, and of their being placed over the mercy-seat -in the inner Temple. - -There were also cherubims in the most holy place, which were set -on high above the mercy-seat. See 1 Kings 6:23-28. - -1. These are called by the apostles, 'the cherubims of glory -shadowing the mercy-seat' (Heb 9:5). - -2. These cherubims were figures of the angels of God, as in other -places we have proved. - -3. It is said these cherubims were made of image work, and that in -such manner, as that they could, as some think, move their wings -by art; wherefore it is said, 'they stretched forth their wings'; -the wings of the 'cherubims spread themselves'; and that the -'cherubims spread forth their wings over the place of the ark,--and -the staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8). - -4. I read also of these cherubims, that they had chariots and -wheels; by which is taught us how ready and willing the angels are -to fetch us when commanded, unto the paradise of God; for these -chariots were types of the bosoms of the angels; and these wheels, -of the quickness of their motion to come for us when sent. 'The -chariots of God are twenty thousand, even thousands of angels; -the Lord is among them, as in Sinai, in the holy place' (1 Chron -28:18; Eze 10:9,15,16,18-20; 2 Kings 6:17; Psa 68:17; 2 Kings -2:11; Dan 9:2). - -5. What difference, if any, there is between cherubims and seraphims, -into that I shall not now inquire; though I believe that there -are diverse orders and degrees of angels in the heavens, as there -are degrees and diverse orders among men in the world. But that -these cherubims were figures of the holy angels, their being thus -placed in the holy oracle doth declare; for their dwelling-place -is heaven, though they, for our sakes, are conversant in the world -(Heb 1). - -6. It is said that these cherubims, in this holy place, did stand -upon their feet, to show, (1.) That the angels of heaven are not -fallen from their station, as the other angels are. (2.) To show -also that they are always ready, at God's bidding, to run with -swiftness to do his pleasure. (3.) To show also that they shall -continue in their station, being therein confirmed by Jesus Christ, -'by whom all things consist' (Col 1:17). - -7. It is said 'their faces were inward,' looking one to another, -yet withal somewhat ascending, to show that the angels both behold -and wonder at the mysteries of grace, as it is displayed to usward -from off the mercy-seat. The faces of the cherubims 'shall look one -to another; towards the mercy-seat shall the faces of the cherubims -be' (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10). - -(1.) 'Towards the mercy-seat.' They are desirous to see it, and -how from hence, I say, mercy doth look towards us. - -(2.) 'They look one towards another,' to show that they agree to -rejoice in the salvation of our souls (Luke 15:10). - -(3.) They are said to stand above the mercy-seat, perhaps to show -that the angels have not need of those acts of mercy and forgiveness -as we have, who stand below, and are sinners. They stand above it; -they are holy. I do not say they have no need that the goodness of -God should be extended to them, for it is by that they have been -and are preserved; but they need not to be forgiven, for they have -committed no iniquity. - -(4.) They stand there also with wings stretched out, to show how -ready, if need be, the angels are to come from heaven to preach -this gospel to the world (Luke 2:9-14). - -(5.) It is said in this, that thus standing, their wings did reach -from wall to wall; from one side of this holy house to the other; -to show that all the angels within the boundaries of the heavens, -with one consent and one mind, are ready to come down to help and -serve, and do for God's elect at his command. - -It is said, also, that their wings are stretched on high, to show -that they are only delighted in those duties which are enjoined -them by the high and lofty One, and not inclined, no not to serve -the saints in their sensual or fleshly designs. It may be also to -show that they are willing to take their flight from one end of -heaven to the other, to serve God and his church for good (Matt -13:41,49, 24:31, 25:31; 2 Thess 1:7,8). - -LXX. Of the figures that were upon the walls of the inner Temple. - -The wall of the inner temple, which was a type of heaven, was, as -I have already told you, ceiled with cedar from the bottom to the -top. Now by the vision of Ezekiel, it is said this wall was carved -with cherubims and palm trees. 'So that a palm tree was between a -cherub and a cherub, and every cherub had two faces; so that the -face of a man was toward the palm tree on the one side, and the -face of a young lion toward the palm tree on the other. It was made -through all the house round about; from the ground unto above the -door were cherubims and palm trees made' (Eze 41:18-20). - -1. As to these cherubims and palm trees, I have already told you -what I think them to be figures of. The cherubims are figures of -the holy angels, and the palm trees of upright ones; we therefore -here are to discourse only of the placing of them in the heavens. - -2. Now you see the palm trees in the holiest are placed between a -cherub and a cherub, round about the house, which methinks should -be to signify that the saints shall not there live by faith and -hope, as here, but in the immediate enjoyment of God; for to be -placed between the cherubims, is to be placed where God dwells; -for Holy Writ says plainly, He dwells between the cherubims, even -where here it is said these palm trees, or upright ones are placed -(1 Sam 4:4; 2 Kings 19:15; 1 Chron 13:6; Psa 80:1; Isa 37:16). The -church on earth is called God's house, and he will dwell in it for -ever; and heaven itself is called God's house, and we shall dwell -in it for ever, and that between the cherubims. This is more than -grace, this is grace and glory, glory indeed. - -3. To dwell between the cherubims may be also to show that there -we shall be equal to the angels. Mark, here is a palm tree and a -cherub, a palm tree and a cherub. Here we are a little lower, but -there we shall not be a whit behind the very chief of them. A palm -tree and a cherub, an upright one between the cherubs, will then -be round about the house; we shall be placed in the same rank; -'neither can they die any more, for they are equal unto the angels' -(Luke 20:36). - -4. The palm trees thus placed, may be also to show us that the elect -of God shall there take up the vacancies of the fallen angels; -they for sin were cast down from the holy heavens, and we by grace -shall be caught up thither, and be placed between a cherub and a -cherub. When I say their places, I do not mean the fickleness of -that state, that they for want of electing love did stand in while -in glory; for the heavens, by the blood of Christ, is now to us -become a purchased possession; wherefore, as we shall have their -place in the heavenly kingdom, so, by virtue of redeeming blood, -we shall there abide, and go no more out; for by that means that -kingdom will stand to us unshaken (Heb 9:12, 12:22-24,28; Rev -3:12). - -5. These palm trees, I say, seem to take their places who for sin -were cast from thence. The elect therefore take that place in -possession, but a better crown for ever. Thus 'Israel possessed -that of the Canaanites'; and David, Saul's kingdom; and Matthias, -the place, the apostleship of Judas (Acts 1:20-26). - -6. Nor were the habitations which the fallen angels lost, excepting -that which was excepted before, at all inferior to theirs that -stood; for their captain and prince is called son of the morning, -for he was the antitype there (Isa 14:12). - -7. Thus, you see, they were placed from the ground up to above the -door; that is, from the lowest to the highest angel there. For as -there are great saints and small ones in the church on earth, so -there are angels of divers degrees in heaven, some greater than -some; but the smallest saint, when he gets to heaven, shall have -an angel's dignity, an angel's place. From the ground you find a -palm tree between a cherub and a cherub. - -8. And every cherub had two faces--so here; but I read in Ezekiel -10:14, that they had four faces apiece. The first was the face of -a cherubim; the second, the face of a man; the third, the face of -a lion; and the fourth, the face of an eagle. - -9. They had two faces apiece; not to show that they were of a double -heart, for 'their appearances and themselves' were the same, and -'they went every one straight forward' (Eze 10:22). These two faces, -then, were to show here the quickness of their apprehension, and -their terribleness to execute the mind of God. The face of a man -signifies them masters of reason; the face of a lion, the terribleness -of their presence (1 Cor 13:12; Judg 13:6). - -In another place I read of their wheels; yea, that themselves, -'their whole bodies, and their backs, and their hands, and their -wings, and the wheels were full of eyes round about' (Eze 1:18, -10:12). And this is to show us how knowing and quick-sighted they -are in all providences and dark dispensations, and how nimble -in apprehending the mischievous designs of the enemies of God's -church, and so how able they are to undermine them. And forasmuch -also as they have the face of a lion, we by that are showed how -full of power they are to kill and to destroy, when God says, -Go forth and do so. Now, with these we must dwell and cohabit, a -palm tree and a cherub; a palm tree and a cherub must be from the -ground to above the door, round about the house--the heavens. - -'So that the face of a man was toward the palm tree on the one -side, and the face of a young lion toward the palm tree on the -other side.' By these two faces may be also showed that we in -the heavens shall have glory sufficient to familiarize us to the -angels. Their lion-like looks, with which they used to fright -the biggest saint on earth, as you have it, Genesis 32:30; Judges -13:15,22, shall then be accompanied with the familiar looks of -a man. Then angels and men shall be fellows, and have to do with -each as such. - -Thus you see something of that little that I have found in the -temple of God. - - - - - - -FOOTNOTES: - -[Advertisement by Editor footnotes] - -[1] Lee's Solomon's Temple portrayed by Scripture Light. Dedication. - -[2] Job 5:7, literally translated from the Hebrew. - -[3] Lee's Solomon's Temple, p. 173. - -[4] Lee's Solomon's Temple, p. 232. - - - -[To the courteous reader footnotes] - -[1] Legal terms to define the boundaries of an estate, butted upon -a common or high road or river, and bounded by the property of -another person.--Ed. - -[2] Heaven is a type of sin and grace. Had there been no sin, -we should have been limited to an earthly paradise; but sin and -the grace of a Saviour's purchase opens heaven to our wondering -hearts.--Ed. - - - -[Main Text FOOTNOTES] - -[1] One of the types or signs.--Ed - -[2] How universal is this feeling among Christians! 'Why was I made -to hear thy voice,' while so many more amiable and less guilty -'make a wretched choice?' All are equally encouraged--'Whosoever -will, let him take the water of life freely.'--Ed - -[3] 'To oppose the customs of heathens, who made their chief gates -towards the west, that these stupid worshippers, drawing nigh to -their blind, deaf, and dumb deities, might have their idols, as it -were, arising upon them out of the east.'--Lee's Solomon's Temple, -p. 242.--Ed. - -[4] 'There were two pillars, which some resemble to the two states -of the church--Jewish and Christian; others understand magistracy -and ministry.'--Lee's Temple, 1659, p. 281.--Ed. - -[5] The height of these pillars was thirty-five cubits each, -including the base and chapiter. The base, ornamented with lines -or net-work, twelve cubits; the column eighteen cubits, and the -chapiter five cubits, making the height thirty-five cubits; while -the column or pillar, cast by itself, was only eighteen. This -reconciles the apparent discrepancy between 1 Kings 7:15 and 2 -Chronicles 3:15.--Ed. - -[6] Immediately, or by Christ himself.--Ed. - -[7] Pummil, or pommel, round like an apple.--Ed. - -[8] In all the editions of this book published since the author's -death, these words are altered to 'their preaching.'--Ed. - -[9] Frowish, or frowzy, fetid, musty. Alas! how many ministers -there are who are afflicted with this unsavoury smell.--Ed. - -[10] This is a valuable lesson to the ministers and members of -churches, to be ever ready to welcome the returning prodigal. The -porch is never to be shut against the poor fugitive; and the only -proper inquiry as to opening the door of the church, is, 'If thou -believest with all thine heart, thou mayest freely enter.'--Ed. - -[11] Wealth and honours, when sanctified, are valuable aids to -Christian usefulness; but unutterable woes will fall upon him who -attempts to enter heaven with temporal or ecclesiastical pomps -vain-gloriously carried upon his shoulders.--Ed. - -[12] Every Christian pilgrim, if he journeys aright, must be entirely -guided by prayerful personal inquiries at the holy oracles as to -his way to heaven. How do sin and Satan strive to mislead him in -this essential duty.--Ed. - -[13] The simple-minded nature of Bunyan here appears conspicuously. -He measures others by his own bushel, as if every pastor had as -single an eye to the welfare of their flocks as he had over the -Church at Bedford. How tenderly ought the churches of Christ to -cherish such pastors as Bunyan, while they prayerfully watch over -their ministrations.--Ed. - -[14] This is one of those beautiful gems which sparkle all through -Bunyan's works, 'As the depth of the riches both of the wisdom and -knowledge of God!'--Ed. - -[15] Ceiled is now only used with reference to the top of a room--the -ceiling. It is an old English word, and means overlaid or lined -with wood, wainscot, or plank, either roof, sides, or floor.--Ed. - -[16] The line means the text. The marginal reading agrees with the -puritan version 'overlayed.' Tyndale renders it, 'And he paved the -house with precious stones goodly.' Coverdale, 'And overlayed the -house with precious stones to beautify it.'--Ed. - -[17] A bath was a Hebrew measure containing about seven gallons -and a half.--Ed. - -[18] The moral law of ten commandments.--Ed. - -[19] This is from the Genevan or puritan versions. Our translation -has 'on the right side.'--Ed. - -[20] The candlesticks mentioned in 2 Chronicles 4:7, Zechariah 4, -and Revelation 1, appear to have been of one pattern. A stem, with -a bowl bearing a centre and six branches--three on each side. -Of these there were ten in the temple. The prophets Zechariah and -John, in their holy visions, saw but one, with its seven lamps -secretly supplied by living olive trees. These lights 'are the -eyes of the Lord, which run to and fro through the whole earth'; -the seven lamps 'are the seven churches.' What a source for -reflection is here opened.--Ed. - -[21] Oil called golden, from its representing that which is better -than thousands of gold and silver. So pure that, in the golden -bowl, it would look like liquid gold.--Ed. - -[22] A malignant was a term of reproach given to those who, in the -civil wars, opposed Divine truth, and promoted popery and arbitrary -domination. Clarendon calls it 'a term imposed upon those that -the puritans wished to render odious to the people.'--Ed. - -[23] A tenth deal is the tenth part of a Hebrew measure, called -the ephah, containing about a bushel.--Ed. - -[24] Daniel Burgess published a curious sermon, in 1697, on the -golden snuffers, showing that they are a type or emblem of spiritual -snuffing or reproving; and of pure gold, to show that reprovers -should be holy and unblameable. His directions and cautions are -valuable, but Bunyan says much more in his few lines than Burgess -does in his eighty pages.--Ed. - -[25] Great was the fatherly care felt by Bunyan for his own children, -especially for his blind Mary; and judging by the lessons he draws -from the temple spoons, those feelings extended to his church. It -must be a severe trial to a minister's temper, when teased with -babes in religion at three score and ten years of age, especially -if they are old professors. Thus Bunyan, in addressing the readers -of his emblems, says-- - - -'We now have boys with beards, and girls that be -'Huge as old women wanting gravity.'--Ed. - - -[26] The degraded state of the poor, when the religious houses (so -called) distributed food to all comers, was long felt after the -suppression of those hot-beds of vice, from the encouragement they -gave to idleness, pauperism, and the most vicious habits. Even -in Bunyan's days the beggar, carrying a bowl to receive the fruit -of their industrious neighbours' toil, was still remembered. At -intervals, plague and famine swept away the helpless wretches, to -the terror of all classes. How severely is this curse still felt -in Ireland.--Ed. - -[27] How careful ought churches to be in casting out an offending -member, seeing that their sentence should be as 'the judicial -judgment of God.' It is not revenge, hatred, malice, or the mere -exercise of power, that is to lead to it; it is the good of the -individual that is to be pursued and sought. While the church -endeavours to remain pure, its aim and object should be mainly to -correct and reform the offender, that his spirit may be saved. When -discipline is undertaken from any other motive than this; and when -it is pursued from private pique, or rivalship, or ambition, or the -love of power, it is wrong. The salvation of the offender, and the -glory of God, should prompt to all the measures which should be -taken in the case. 'Restore such an one in the spirit of meekness; -considering thyself, lest thou also be tempted' (Gal 6:1).--Ed. - -[28] In Bunyan's 'now-a-days,' it was much debated whether singing -ought to be introduced in a mixed assembly. It was contended that -a voice and talent for singing does not accompany the new birth; -that it might tend to hypocrisy and vanity; and that it was not -expressly commanded. The Quakers rejected it, but all other sects -adopted that delightful part of public worship. See Keach's Breach -Repaired.--Ed. - -[29] The olive wood is used, with ivory and mother of pearl, in -ornamenting the most sumptuous apartments in oriental palaces. It -is exceedingly durable and elegant. 'The choosing olive out of every -other kind of wood, for the adorning these sumptuous apartments, -shows the elegance and grandeur of the taste in which Solomon's -temple was built, where the doors of the oracle, and some other parts, -were of olive wood.'--Harmer, Scheuzer, Lady M. W. Montague.--Ed. - -[30] As the mercy-seat covered the law deposited in the ark, so -Christ covers the transgressions of his people; while Christ sits -upon the mercy-seat, the law cannot rise up in judgment against -them.--Jennings. - -[31] In Bunyan's edition this is called the 'new tabernacle,' -a typographical error which is corrected by restoring the true -reading.--Ed - -*** - -A DISCOURSE - -OF - -THE HOUSE OF THE FOREST OF LEBANON. - - -ADVERTISEMENT BY THE EDITOR. - -That part of Palestine in which the celebrated mountains of Lebanon -are situated, is the border country adjoining Syria, having Sidon -for its seaport, and Land, nearly adjoining the city of Damascus, -on the north. This metropolitan city of Syria, and capital of the -kingdom of Damascus, was strongly fortified; and during the border -conflicts it served as a cover to the Assyrian army. Bunyan, with -great reason, supposes that, to keep them in check, Solomon built -a tower house and palace, well furnished with munitions of war, -called the house in the forest of Lebanon. - -As the magnificent temple at Jerusalem was the seat of public -worship appointed by God, it was considered typical of the gospel -dispensation, which was intended to supersede it. All its parts -and utensils, sacrifices and services, have been described, in -their typical meaning, in Solomon's Temple Spiritualized; but as -the lovely system of the gospel had, with slow and irresistible -steps, to conquer the prejudices, passions, and wickedness of -mankind, those who bore the brunt of this battle were considered -as the church militant in the wilderness: and Bunyan has, in this -treatise, endeavoured to show that this palace and fortress was -typical of the churches of Christ while in a state of holy warfare, -defending their Divine dispensation, and extending the line of -defence by progressive spiritual conquests. While the churches are -surrounded by enemies, they have inexhaustible internal comfort, -strength, and consolation. Like the house in the forest of Lebanon, -they are also pleasantly, nay, beautifully situated. If Mount Zion -was the joy of the whole earth, the mountains of Damascus were a -picture of the earthly paradise. So beautiful is the scenery, and -balmy the air, that one part is called Eden, or the garden of the -Lord. It is described by Arabian poets as always bearing winter -far above upon his head, spring on its shoulders, and autumn in his -bosom, while perpetual summer lies sleeping at his feet. It was -upon this beautiful spot, called by Isaiah 'the glory of Lebanon,' -that Solomon built his house in the forest. - -This is the plain matter of fact which Bunyan establishes from the -sacred Scriptures, but he was, as to lettered lore, an unlearned -man; at all events, no man could say of him that 'much learning -has made thee mad.' Bunyan's is the plain common-sense scriptural -account of this building; but he differs greatly from almost -all our learned commentators--they imagining that this house was -near the temple of Jerusalem. The Assembly of Divines, in their -valuable annotations, suggest that it was so called 'because great -store of trees, as in Lebanon, were planted about it; and gardens, -orchards, and all manner of delightful things were added thereto': -to aid this conjecture, they quote Ecclesiastes 2:4, 6. Poole -says that it was 'a house so called, either, first, because it -was built in the mountain and forest of Lebanon, for recreation -in summer time; but generally held to have been near Jerusalem; -or rather, secondly, from some resemblance it had with Lebanon for -its pleasant shades and groves.' Diodati considers it the same -with Solomon's palace, but called the house of Lebanon by reason -of the groves planted about it; or of the great number of cedar -columns brought from Lebanon, and used in its construction. Even -Bunyan's favourite translation, made at Geneva by the Puritans, -while it gives two wood-cuts of 'The King's house IN the wood of -Lebanon,' a marginal note is added--'For the beauty of the place, -and great abundance of cedar trees that went to the building -thereof, it was compared to Mount Lebanon.' Calmet, in his very -valuable translation, accompanied by the Vulgate Latin, gives the -same idea: 'Il batit encore le palais appelle la maison du Leban, -a cause de la quantite prodigeuse de cedres qui entraient dans -la structure de cet edifice.' [Translation: 'Another thing he did -was build the palace which was called the house of Lebanon because -of the prodigious quantity of cedars used in its construction.'] -Bishop Patrick places this house in or near to Jerusalem, 'In a -cool, shady mountain, which made it resemble Mount Lebanon.' Dr. -Gill was of opinion that this house was near Jerusalem; because -it was a magazine of arms, and a court of judicature, and had its -name from being built of the cedars of Lebanon, and among groves -of trees. Josephus, in his Antiquities of the Jews, book 8, chapter -6, section 5, states that when the Queen of Sheba came to Judea, -she was amazed at the wisdom of Solomon, and surprised at the -fineness and largeness of his royal palace; 'but she was beyond -measure astonished at the house which was called the forest of -Lebanon.' Matthew Henry follows the opinion of Bunyan; 'I rather -incline to think it was a house built in the forest of Lebanon -itself, whither, though far distant from Jerusalem, Solomon having -so many chariots and horses, and those dispersed into chariot -cities, which probably were his stages, he might frequently retire -with ease.' Express notice is taken of Lebanon, as the place of -a warlike building, in 2 Kings 19, and in Canticles 7:4. - -The tower of Lebanon is described as looking towards Damascus. -The ruins of this house and tower, in the forest of Lebanon, -are probably those seen by Benjamin of Tudela, who describes the -stones of which it was built as twenty palms long, and twelve -wide. Gabriel Sionits describes the tower as an hundred cubits -high, and fifty broad. Maundrel saw the ruins in the mountains -of Lebanon at a distance. The objections made by our commentators -to the plain testimony of the Scriptures are, that Solomon would -not have built this beautiful house at so great a distance from -the capital--that he would not have risked so much treasure nor -the munitions of war in a forest--and that he would not, on the -extreme border of the kingdom of Judea, have set up a throne, or -seat of judgment. The answer to these objections appears to me -to be conclusive. Lebanon possessed the most commanding sites for -a border fortress, and therefore an admirable depot for arms, to -enable the Jewish warriors to keep out their most vigilant and -dangerous enemies, the Assyrians. The wealth that was deposited in -this house was calculated to excite greater vigilance to protect -so important a pass, while it would divert the attention of an -enemy from the still more wealthy temple and fortress at Jerusalem. -A throne of justice was well placed there, to save a long journey -to the capital, for the trial of offenders, and the settlement -of disputes on the borders of the empire. It appears to me that -common sense and the soundest evidence supports the view which Bunyan -took, which was far in advance of the age in which he lived. - -The way in which this building, with the purposes for which it -was intended, is spiritualized, is very ingenious, and admirably -carried through in the following treatise. Whether it was intended -by the Holy Ghost to be typical, must be left to the judgment of -the impartial reader. That Lebanon is used figuratively by the -inspired writers there can be no doubt. 'Lebanon is ashamed and -hewn down,' must be intended as a type of the church, when under the -malice of her enemies. So also when Babylon, a type of Antichrist, -fell, 'the cedars of Lebanon rejoiced'; doubtless referring to -the joy of God's saints when relieved from the oppressor. Whether -the fine old trees, or the splendid house built as a defence to -prevent the approach of enemies to the temple, is intended as a type -of the Christian warfare, is left to the impartial consideration -of the reader. There is very little reason to doubt but that we -shall adopt Bunyan's view; if we consider the temple to be typical, -we shall consider the house in the forest of Lebanon to be typical -also. - -It has been said, by an author of very great repute (Addison), -that had Bunyan lived in the times of the Christian fathers, he -would have been as great a father as the best of them. He stands -unrivalled for most extraordinary mental powers for allegory -and for spiritualizing, but to compare him with the best of the -fathers is faint praise indeed. He was as much their superior, as -the blaze of the noon-day sun excels the glimmer of a rushlight. - -In this treatise we find many very admirable illustrations of two -important subjects. One is, that temporal governors have nothing -to fear from the spread of vital godliness: the other is upon -the nature of the strife and antipathy felt by the world against -Christ and his spiritual seed. They are sweet-scented; the -fragrant smell of their graces excites the enmity of Satan and his -followers, who would burn these cedars, because they are pillars -of, and angels for, the truth. 'Reason, history, and experience -all confirm this truth; that a people, whose profession is directly -in opposition to the devil, and antichrist, and to all debauchery, -inhumanity, profaneness, superstition, and idolatry,' will be -hated, persecuted, and, if possible destroyed by Satan and his -adherents. The secret is, that the world cannot bear such 'living -epistles, known and read of all men,' which reflect so severely -by their conduct upon the vice and profligacy of the worldling. -This was a stinging censure upon the profligate court of Charles -II, and therefore the Nonconformists were hated and persecuted; -while conformity to soul-benumbing rites and ceremonies was cherished -and rewarded. To render persecution perfectly unjustifiable, -Bunyan scripturally and plainly exhibits the harmlessness of the -Christian character bearing with meekness the injuries heaped upon -it; followers of him who, when reviled, reviled not again, but -suffered patiently. It is a grievous mistake to suppose that vital -godliness caused the great rebellion, and consequent beheading of -King Charles I. It was frightful and most insupportable tyranny -that drove a nation, headed by their parliament, to arms. -The King levied severe taxes without the consent of the people's -representatives; he perverted justice by the abominable decisions -of the King's judges in the court of Star Chamber; and attempted -to introduce Popery through the medium of the Queen and her licentious -court, composed principally of the worst class of foreign Papists. -And when Leighton, Prynne, Bastwick, and some of the most virtuous -and enlightened citizens, justly but firmly remonstrated, they -were seized and tortured in a way that the heart sickens with the -narrative. It was an attempt to reduce the whole nation to the -most abject slavery of both body and soul, that roused the spirit -of the people to resistance. The solemn league and covenant was -taken, Cromwell appeared, and the country was, by Divine aid, -saved from utter desolation. It was not a war of religious sects; -the Presbyterians, Independents, Baptists, and others, could never -have coalesced; it was a war for liberty or despotism, and the -principal of the warriors on both sides were attached to the religion -that was by law established. It is true that many Episcopalians, -in the reign of Charles II, charged the Puritans, not only as being -the mainspring, but as possessing the overwhelming force in that -awful struggle, forgetting that the Nonconformists were then but -a handful of men, neither possessed of wealth nor influence. To -attribute victory to so small a band, must refer it to the immediate -interposition of the Most High, as in the case of Gideon in his -victory over the Assyrians. But it was no sectarian fight, except -those two great sects of freemen against despots. Bunyan fully proves -that no state has anything to fear from religion: 'She moveth no -sedition, she abideth in her place; let her temple-worshippers but -alone, and she will be as if she were not in the world'; 'neither -she nor her Jesus are for doing them any hurt.' 'God's armour is -no burthen to the body, nor clog to the mind, and it being only -spiritual, the slaughter must needs be spiritual also.' 'All -her privileges are soul concerns, they make no infringement upon -any man's liberties. Let but faith and holiness walk the streets -without control, and you may be as happy as the world can make you.' -'Let not kings, and princes, and potentates be afraid; the saints -that are such indeed, know their places, and are of a peaceable -deportment; the earth God hath given to the children of men, and -his kingdom to the sons of God.' The Christian is a pilgrim bound -to a far more glorious inheritance: with so bright and glorious -a prospect, he may well apply the encouraging language of Bunyan -to his own soul; 'I have a bad master, but I have only a year to -serve under him, and that makes me serve him with patience. I have -but a mile to go in this dirty way, and then I shall have my path -pleasant and green, and this makes me tread the dirty way with -patience.' - -This treatise is one of the ten 'excellent manuscripts' which -Bunyan had prepared for the press, when his unexpected decease -prevented his publishing them. It first appeared in the folio volume -of his works, printed under the care of Charles Doe, in 1692. It -has since been re-published in every edition of Bunyan's work, but -with the omission of the Scripture references, and many errors. -It is now accurately corrected by the first edition. - -GEO. OFFOR. - - -THE HOUSE OF THE FOREST OF LEBANON. - -CHAPTER I. - -As Solomon built a house for Pharaoh's daughter, and that called -the temple of the Lord; so he built a house in Lebanon, called -'the house of the forest of Lebanon' (1 Kings 7:2). - -Some, I perceive, have thought that this house, called 'the house -of the forest of Lebanon,' was none other than that called the -temple at Jerusalem, and that that was called 'The house of the -forest of Lebanon,' because built of the wood that grew there. But -that Solomon built another than that, even one in Lebanon, called -'the house of the forest of Lebanon,' is evident, and that from -these reasons:-- - -First, That in the forest of Lebanon is mentioned as another, -besides that called the temple of the Lord; and that too when the -temple and its finishing is spoken of; yea, it is mentioned with -an 'also,' as an additional house, besides the temple of the Lord. - -'In the fourth year,' saith the text, 'was the foundation of the -house of the Lord laid in the month Zif;[1] and in the eleventh -year in the month Bul, which is the eighth month, was the house -finished throughout all the parts thereof, and according to all -the fashion of it; so he was seven years in building it.' 'But -Solomon was building his own house thirteen years, and he finished -all his house. He built also the house of the forest of Lebanon,' -&c. (1 Kings 6:37,38; 7:1,2). - -Can there now be any thing more plain? Is not here the house of -the forest of Lebanon mentioned as another besides the temple? he -built the temple, he built his own house, he built also the house -of the forest of Lebanon. - -Second. It is evident by the difference of their measures and -dimensions. The length of the temple was threescore cubits; but -the length of the house of the forest of Lebanon was an hundred -cubits; so that the house of the forest of Lebanon was forty -cubits more than was that called Solomon's temple: The breadth of -Solomon's temple was twenty cubits, but the breadth of the house -of the forest of Lebanon was fifty cubits: And as there is odds -between threescore and fivescore, so there is also between twenty -and fifty. - -As to their height, they were both alike; but equality in height -can no more make them the same, than can a twenty years' age in -two, make them one and the same person. - -Their porches also differed greatly; the porch of the temple was -in length but twenty cubits, but the length of that of the house -of the forest of Lebanon was fifty cubits. So that here also is -thirty odds.[2] The porch of the temple was but ten cubits broad; -but the porch of the house of the forest of Lebanon thirty cubits. -Now, I say, who that considereth these disproportions, can conclude -that the house of the forest of Lebanon was none other than that -called the temple of Jerusalem. For all this compare 1 Kings 6:2, -3 with 7:2, 6. - -Third. If you add to these the different makes of the houses, it -will sufficiently appear that they were not one. The house of the -forest of Lebanon was built upon four rows of cedar pillars; but -we read of no such pillars upon which the temple stood. The windows -of the house of the forest of Lebanon stood in three rows, light -against light; but we read of no such thing in the temple. The -temple had two pillars before the door of its porch, but we read -not of them before the door of the porch of the house of the -forest of Lebanon. In the sixth and seventh chapters of the first -book of Kings, these two houses, as to their make, are exactly -set forth; so that he that listeth may search and see, if as to -this I have not said the truth. - -CHAPTER II. - -OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE. - -That the house of the forest of Lebanon was a house significant, -I think is clear; also, if it had not, we should not have had so -particular an account thereof in the holy Word of God: I read but -of four buildings wherein, in a particular manner, the houses or -fabrics are, as to their manner of building, distinctly handled. -The tabernacle is one, the temple another; the porch which he -built for his throne, his throne for judgment; and this house of -the forest of Lebanon is the fourth. Now the three first, to wit, -the tabernacle, the temple, the porch and throne, wise men will -say are typical; and therefore so is this. - -[First.] I will therefore take it for granted that the house of -the forest of Lebanon is a significative thing, yea, a figure of -the church, as the temple at Jerusalem was, though not under the -same consideration. The temple was a figure of the church under the -gospel, as she relateth to worship; but the house of the forest -of Lebanon was a figure of that church as she is assaulted for -her worship, as she is persecuted for the same. Or take it more -expressly thus: I take this house of the forest of Lebanon to -be a type of the church in the wilderness, or as she is in her -sackcloth state. - -We read, before this house was built, that there was a church in -the wilderness; and also, after this house was demolished, that -there would be a church in the wilderness (Acts 7:38; Rev 12:14). -But we now respect that wilderness state that the church of the -New Testament is in, and conclude that this house of the forest of -Lebanon was a type and figure of that; that is, of her wilderness -state. And, methinks, the very place where this house was built -does intimate such a thing; for this house was not built in a -town, a city, &c., as was that called the temple of the Lord, but -was built in a kind of a wood, a wilderness; it was built in the -forest of Lebanon, unto which that saying seems directly to answer. -'And to the woman,' the church, 'were given two wings of a great -eagle, that she might fly into the wilderness into her place' (Rev -12:14). A wilderness state is a desolate, a tempted, an afflicted, -a persecuted state (Jer 2:6). All which is more than intimated by -the witnesses wearing of, and prophesying in sackcloth, and also -expressed of by that Revelation 12. - -Answerable to this is that of the prophet concerning this house of -the forest of Lebanon, where he says, 'Open thy doors, O Lebanon! -that the fire may devour thy cedars.' And again, 'Howl, fir-tree; -for the cedar is fallen' (Zech 11:1,2). What can be more express? -The prophet here knocks at the very door of the house of the forest -of Lebanon, and tells her that her cedars are designed for fire; -unto which also most plainly answer the flames to which so many of -the cedars of Lebanon,[3] God's saints, I mean, for many hundred -years, have been delivered for their profession; and by which, -as another prophet has it, for many days they have fallen (Dan -11:33). Also when the king of Assyria came up with his army against -Jerusalem, this was his vaunting, 'I am come--to the sides of -Lebanon, and I will cut down the tall cedars thereof' (Isa 37:24). - -What was this king of Assyria but a type of the beast made mention -of in the New Testament? Now, saith he, I will cut down the cedars -of Lebanon; who are, in our gospel times, the tall ones of the -church of God. And I say again, in that he particularly mentions -Lebanon, he intends that house which Solomon built there, the -which was built as a fortification to defend the religion of the -temple, as the saints now in the wilderness of the people are set -for the defence of the gospel. But more of this anon. - -This house therefore was built to make assaults, and to be assaulted, -as the church in the wilderness is; and hence the state of this -house is compared to the condition of a woman in travail, struggling -with her pains, as also we find the state of the church in the -wilderness is--'O inhabitant of Lebanon, that makest thy nest in -the cedars, how gracious shalt thou be when pangs come upon thee, -the pain as of a woman in travail!' (Jer 22:23). And again, 'Verily, -verily, I say unto you, That ye shall weep and lament,' and have -sorrow, as a woman in travail (John 16:20-22). Much answering her -case who, in her travails, and while 'pained to be delivered,' was -said even in this case to stand before the dragon, who with open -mouth sought to destroy her fruit, so 'soon as it was born' (Rev -12:1-6). - -Hence, again, when Christ calls his spouse out to suffer, he calls -or draws her out of his house in Lebanon, to look 'from the lions' -dens, from the mountains of the leopards,' to the things that are -invisible; even as Paul said when he was in affliction, 'We look -not at the things which are seen' (Cant 4:8; 2 Cor 4:18). He draws -them out thence, I say, as sheep appointed for the slaughter; yea, -he goeth before them, and they follow him thither. - -Also, when the prophet foretells the affliction of the church, -he expresses it by the fall of the cedars of Lebanon, saying, The -Lord shall cut down the thickets of the forest with iron; a little -afore called the axe and saw. And Lebanon shall fall by a mighty -one (Isa 10:15,34). And again, 'The earth mourneth and languisheth: -Lebanon is ashamed and hewn down' (Isa 33:9). - -Do we think that the prophet prophesieth here against trees, against -the natural cedars of Lebanon? No, no, it is a prophecy touching -the afflicted state of the church in the wilderness, of which -Lebanon, I mean this house of the forest of Lebanon, was a figure. - -When God also threateneth the enemies of his church in the wilderness -with his judgments, for their cruel dealing with her in the day of -her desertion, he calls those judgments the violence of Lebanon. -That is, by way of comparison, such as the violence done to Lebanon -was. 'The violence of Lebanon shall cover thee; and the spoil of -beasts which made them [Lebanon] afraid, because of men's blood, -and for the violence of the land, of the city, and of all that -dwell therein' (Habb 2:17). This is like that, 'Reward her, even -as she rewarded you, and double unto her double according to -her works' (Rev 18:6). This the church doth by her prayers. 'The -violence done to me and to my flesh be upon Babylon, shall the -inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, -shall Jerusalem say' (Jer 51:35). And then shall be fulfilled that -which is written, Look what they did unto Lebanon shall be done -unto them (Oba 15; Eze 35:14,15). - -God has his time to return the evil that the enemies do to his -church, and he will do it when his time is come upon their own head; -and this return is called the covering of them with the violence -of Lebanon, or that violence showed to her in the day of her -distress. It is yet further evident that this house of the forest -of Lebanon was a type of the church in the wilderness:-- - -1. For that she is called a tower, or place of fortification and -defence; the same term that is given to the church in a captivated -state (Can 7:4; Micah 4:8-10). For as the church in the wilderness -is compared to a woman in travail, to show her fruitfulness -to God-ward in her most afflicted condition; so she is called a -tower, to show her fortitude and courage, for God and his truth, -against antichrist. I say therefore, unto both these is she -compared in that scripture last cited, the which you may peruse -if you please. A tower is a place of receipt for the afflicted, -and so is the church under the rage of antichrist; yea, and though -it is the only place designed by the enemy for ruin and destruction, -yet it is the only place of safety in the world.[4] - -2. This tower, this house of the forest of Lebanon, it seems to -be so built as to confront Damascus, the chief city of the king -of Assyria; and in so doing it was a most excellent type of the -spirit and design of the church in the wilderness, who is raised -up, and built to confront antichrist. Hence Christ calls some of -the features of his church, and compares them to this. 'Thy neck,' -says he 'is as a tower of ivory; thine eyes like the fish-pools -in Heshbon, by the gate of Bath-rabbim; thy nose is as the tower -of Lebanon which looketh toward Damascus' (Cant 7:4). - -Thy nose, that great ornament of thy lovely countenance, is as a -tower looking that way; so set, as Christ says of his, as a flint. -And this is a comely feature in the church, that her nose stands -like a tower, or as he says in another place, like a fenced brazen -wall against Damascus, the metropolitan of her enemy: 'for the -head of Syria is Damascus' (Isa 7:8). - -And as Christ thus compares his church, so she again returns, or -compares the face of her Lord to the same, saying, 'His legs are -as pillars of marble, set upon sockets of fine gold: his countenance -is as Lebanon, excellent as the cedars' (Can 5:15). Thus in Lebanon, -in this brave house, is found the excellency of the church, and -the beauty of Christ, for that they are both as a rock, with glory -and majesty, bended against the enemies of the truth. 'The face -of the Lord is against them that do evil.' Pillars his legs are -here compared to, and pillars were they that upheld this house, -this tower, which thus bravely was built with its face confronting -the enemy's country. - -Second. That this house of the forest of Lebanon was a type of -the church in affliction, yet further appears, for that at the -fall of Babylon her cedars are said to rejoice in special. 'The -fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since -thou art laid down, no feller is come up against us' (Isa 14:8). -This is at the destruction of Babylon, the type of that called -antichrist. - -But why should Lebanon, the cedars in Lebanon, in an especial manner -here, be said to rejoice at his downfall: doubtless to show that -as the enemy made his inroad upon Jerusalem; so in a particular -manner Lebanon, and the house there, were made to smoke for it -(Isa 37:24; Jer 22:23; Zech 11:1). This answereth to that, 'Rejoice -over her thou heaven; and ye holy apostles and prophets, for God -hath avenged you of her.' Hence again, when he speaks of giving -glory to his afflicted church, for all the sorrow which she hath -sustained in her bearing witness for the truth against antichrist, -he calls it the glory of Lebanon. That is, as I take it, the glory -that belongs to her, for the afflictions which she underwent for -his name. 'The glory of Lebanon shall be given unto it' (Isa 35:2). -And again, 'The glory of Lebanon shall come unto thee' (Isa 60:13). -These are promises to the church for her suffering of affliction, -and they are made unto her as she bears the name of Lebanon, who -or which was her type in those havocs made in it, when the enemy, -as I said, assaulted the church of old. - -Thus by these few lines I have showed you that there was a similitude -betwixt this house in the forest of Lebanon, and our gospel church -in the wilderness. Nor need we stumble because this word house -is not subjoined in every particular place, where this sorrow or -joy of Lebanon is made mention of; for it is an usual thing with -the Holy Ghost, when he directs his speech to a man, to speak as -if he spake to a tree; and when he directs his voice to a king, -to speak as if he intended the kingdom; so when he speaks of the -house, to speak as to the forest of Lebanon. Instances many might -be given. - -CHAPTER III. - -OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON. - -The house of the forest of Lebanon was forty cubits longer than was -the temple at Jerusalem, to show that the church in the wilderness -would increase more, and be far larger than she that had peace and -prosperity. And as it was forty cubits longer, so it was thirty -cubits wider, still showing that every way she would abound. -Hence they that came out of great tribulation, when compared with -others, are said to be a numberless number, or a multitude which -no man could number, of all nations, and kindreds, and people, -and tongues. 'These,' saith one, 'are they which came out of the -great tribulation, and have washed their robes, and made them white -in the blood of the Lamb; therefore are they before the throne of -God' (Rev 7:14,15). - -The church, as it respected temple-worship, was confined to the -land of Canaan; but our New Testament persecuted one is scattered -among the nations, as a flock of sheep are scattered in a wood or -wilderness. Hence they are said to be in 'the wilderness of the -people,' fitly answering to this house of the forest of Lebanon -(Eze 20:35-37). - -But though the house exceeded in length and breadth the temple -of Jerusalem, yet as to their height they were the same, to show -that what acts that in the wilderness doth, above what they have -been capable to do, that have not been in that condition; yet the -nature of their grace is the same (Rom 15:27; 1 Peter 1:1). - -But, I say, as for length and breadth, the church in the wilderness -exceeds more than the house of the forest of Lebanon did that of -the temple at Jerusalem, as it is written; 'More are the children -of the desolate than the children of the married wife, saith the -Lord.' And again: 'Thou shalt break forth on the right hand and -on the left; and thy seed shall inherit the Gentiles, and make -the desolate cities to be inhabited' (Isa 54:1-3). This is spoken -of the church in the wilderness, that was made up chiefly of -the Gentiles, of which the house of the forest of Lebanon was a -figure; and how she at last shall recover herself from the yoke -and tyranny of antichrist. And then she shall shoulder it with -her adversary, saying, 'Give place to me, that I may dwell' (Isa -49:20). - -And I will add, it was not only thus magnificent for length and -breadth, but for terror; it was compacted after the manner of a -castle, or stronghold, as was said before. It was a tower built -for an armoury, for Solomon put there his two hundred targets -and three hundred shields of gold (2 Chron 9:15,16). This place -therefore was a terror to the heathen, on that side of the church -especially, because she stood with her nose so formidable against -Damascus: no marvel therefore if the implacable cried out against -them, Help, 'men of Israel, help!' And, 'Will ye rebel against -the king?' (Acts 21:28; Neh 2:19). - -For it is the terror, or majesty and fortitude, which God has put -upon the church in the wilderness, that makes the Gentiles so -bestir them to have her under foot. Besides, they misapprehend -concerning her, as if she was for destroying kings, for subverting -kingdoms, and for bringing all to desolation, and so they set -themselves against her, 'crying, These that have turned the world -upside down are come hither also; whom Jason hath received: and -these all do contrary to the decrees of Caesar, saying that there -is another king, one Jesus' (Acts 17:5-7). Indeed, the very name -of Jesus is the very tower of the Christian church, and that by -which she frights the world, but not designedly, but through their -misunderstanding; for neither she, nor her Jesus, is for doing -them any hurt; however, this is that which renders her yet in -their eye 'terrible as an army with banners' (Cant 6:10). How then -could she escape persecution for a time, for it was the policy -of Jeroboam (1 Kings 12:26-28). And it is yet the policy of the -nations to secure themselves against this their imagined danger, -and therefore to use all means, as Pharaoh did, to keep this people -low enough, saying, 'Come on, let us deal wisely with them, lest -they multiply, and it come to pass that when there falleth out any -war, they join also to our enemies, and fight against us, and so -get them up out of the land' (Exo 1:10). - -But could the house of Lebanon, though a fortified place, assault -Damascus? Could it remove from the place on which God had set -it? It only was a place of defence for Judah, or for the worship -of the temple. And had the adversary let the temple-worship and -worshippers alone, the shields and targets in the house of the forest -of Lebanon had not been uncovered, had not been made bare against -them. The same may now be said of the church in the wilderness, -she moveth no sedition, she abideth in her place; let her -temple-worshippers but alone, and she will be as if she were not -in the world; but if you afflict her, 'Fire proceedeth out of -their mouth and devoureth their enemies; and if any man will hurt -them, he must in this manner be killed' (Rev 11:5). And so die by -the sword of the Spirit. But because the weapons of the church, -though none of them are carnal, be so talked of in the world, the -blind are yet more afraid of her than they in this manner are like -to be hurt by her, and therefore they of old have peeled,[5] and -polled, and endeavoured to spoil her all along, sending their -servants, and saying to their bailiffs and sheriffs, 'Go--to -a nation scattered and peeled, to a people terrible from their -beginning,--a nation meted out and trodden down, whose land the -rivers have spoiled!' (Isa 18:2). But this people shall prevail, -though not by worldly force; her God will deliver her. And then, -or at 'that time, shall the present be brought to the Lord of hosts -of a people scattered and peeled, and from a people terrible from -their beginning hitherto; a nation meted out and trodden under -foot, whose land the rivers have spoiled, to the place of the name -of the Lord of hosts, the Mount Zion' (Isa 18:7). - -Now thus did the house of the forest of Lebanon provoke; it was built -defensively, it had a tower, it had armour; its tower confronted -the enemy's land. No marvel then, if the king of Assyria so threatened -to lay his army on the sides of Lebanon and to cut down the tall -cedars thereof (Isa 37:24). - -The largeness, therefore, and prowess of the church, by reason of -her inherent fortitude and the valorous acts that she hath done by -suffering, by prayer, by faith, and a constant enduring of hardship -for the truth, doth force into the world a belief, through their -own guilt and clamours of conscience against them for their -debaucheries, that this house of the forest of Lebanon will -destroy them all when she shall be delivered from her servitude. -'Come now, therefore,' saith Balak to Balaam, and 'curse me this -people,' if peradventure I may overcome them: when he might have -let them pass peaceably by, and they would not have lifted up a -finger against him. Wherefore, from all these things it appears -that the house of the forest of Lebanon was a type of the church -in the wilderness. - -CHAPTER IV. - -OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS -MADE. - -The foundation of the house of the forest of Lebanon was of the -same great stones which were laid in the foundation of the temple -of the Lord (1 Kings 7:2-11). And this shows that the church in the -wilderness has the same foundation and support as had the temple -that was at Jerusalem, though in a state of sackcloth, tears, -and affliction, the lot of the church in the wilderness; for she, -while there, is to howl (Zech 11:2). Now since the foundation -is the same, what is it but to show also that she, though in an -afflicted condition, shall certainly stand; 'The gates of hell shall -not prevail against it' (Matt 16:18). Her confronting idolatrous -nations is therefore a sign of her troubles, not any prediction of -a fall. Her rock is steadfast, not like the rock of her adversaries, -the enemy being judges (Deut 32:31). - -But that which in special I take notice of is, that I find, in a -manner, in this house of the forest of Lebanon, nothing but pillars, -and beams, great timber, and thick beams, and of those was the house -builded; pillars to hold up, and thick beams to couple together, -and thus was the house finished. I read not here of any garnishing, -either of the pillars, beams, doors, posts, walls, or any part -of the house; all was plain, without garnish, fitly representing -the state of the church in the wilderness, which was clothed with -sackcloth, covered with ashes, wearing her mourning weeds, with -her tears upon her cheeks, and a yoke or band about her neck (Isa -52:1,2, 61:3). - -By this kind of description we may also note with what kind of -members this house, this church is furnished. Here, as I said, -that is, in the house of the forest of Lebanon, you find pillars, -pillars, so in the church in the wilderness. O the mighty ones of -which this church was compacted! they were all pillars, strong, -bearing up the house against wind and weather; nothing but fire -and sword could dissolve them. As therefore this house was made -up of great timber, so this church in the wilderness was made up -of giants in grace. These men had the faces of lions; no prince, -no king, no threat, no terror, no torment, could make them yield; -they loved not their lives unto the death. They have laughed their -enemies in the face, they have triumphed in the flames. - -They were pillars, they were pillars of cedar: the cedar is the -highest tree in the world;[6] wherefore in that this house was -made of cedar, it may be to denote that in the church in the -wilderness, however contemned by men, was the highest perfection -of goodness, as of faith, love, prayer, holy conversation, -and affection for God and his truth. For indeed none ever showed -the like, none ever showed higher cedars than those that were -in Lebanon. None ever showed higher saints than were they in the -church in the wilderness. Others talked, these have suffered; -others have said, these have done; these have voluntarily taken -their lives in their hands, for they loved them not to the death; -and have fairly, and in cool blood, laid them down before the world, -God, angels, and men, for the confirming of the truth which they -have professed (Acts 15:26; Rev 12:11). These are pillars, these -are strong ones indeed. It is meet, therefore, that the church in -the wilderness, since she was to resemble the house of the forest -of Lebanon, should be furnished with these mighty ones. - -Cedars! the same that the holiest of all in the temple was covered -within, and that house was a figure of heaven, to show that the -church of God in the wilderness, how base and low soever in the -judgment of the world, is yet the only heaven that God hath among -the children of men. Here are many nations, many kingdoms, many -countries, and many cities, but the church in the wilderness was -but one, and she was the heaven that God has here; hence she is -called, 'Thou heaven. Rejoice over her thou heaven' (Rev 18:20). -And again, when the combustion for religion is in the church in -the wilderness it is said to be in heaven--'And there was war in -heaven. Michael and his angels fought against the dragon; and the -dragon fought, and his angels' (Rev 12:7). - -The church therefore loseth not all her titles of honour, no, not -when at the lowest, she is God's heaven still; though she may -not be called now a crown of glory, yet she is still God's lily -amongst thorns; though she may not be called the church of Jerusalem, -yet she may the church in the wilderness; and though she may not -be called Solomon's temple, yet she may the house of the forest -of Lebanon. Cedars! cedars are tall and sweet, and so are the -members of the church in the wilderness. O their smell, their -scent, it hath been 'as the wine of Lebanon' (Hosea 14:5-7). They -that have gone before have left this smell still in the nostrils -of their survivors, as that both fragrant and precious. - -This house of the forest of Lebanon was builded 'upon four rows -of cedar pillars' (1 Kings 7:2). These four rows were the bottom -pillars, those upon which the whole weight of the house did bear. -The Holy Ghost saith here four rows, but says not how many were in -a row. But we will suppose them to allude to the twelve apostles, -or to the apostles and prophets, upon whose foundation the church -in the wilderness is said to be built (Eph 2:20). And if so, then -it shows that as the house of the forest of Lebanon stood upon -these four rows of pillars, as the names of the twelve tribes stood -in four rows of precious stones upon Aaron's breastplate when he -went into the holiest, so this house, or church in the wilderness, -stands upon the doctrine of the apostles and prophets (Exo 28:17, -29:10). But because it only saith it stood upon four rows, not -specifying any number, therefore as to this we may say nothing -certain, yet I think such a conjecture hath some show of truth in -it, however, I will leave it to wiser judgments. - -'And it was covered with cedar above, upon the beams that lay on -forty-five pillars, fifteen in a row' (1 Kings 7:3). These pillars, -as the others, are such upon which the house did also bear; this -is clear, because the beams that lay upon the four rows of pillars -afore-mentioned lay also upon these forty-five. - -It seems, therefore, that these four rows of pillars were they -that were the more outside ones; that is, two rows on this side -of the house and two rows also on that; and that those forty-five -pillars, fifteen in a row, stood in three rows more inward, and -so did bear up with the other the beams that were laid upon them, -much like to those inner pillars that usually stand in our parish -churches. If so, then the first four rows did seem to be a guard -to these, for that, as they stood more to the outsides of the -house, so more to the weather, and nearer to the first approach -of the enemy. - -And this may show that the apostles in their doctrine are not -only a foundation to the forty-five pillars, but a protection and -defence; I say a protection and defence to all the pillars that -ever were besides in the church in the wilderness. And it is to -be considered that the four rows are mentioned as placed first, -and so were those upon which the thick beams that first were for -coupling of the house were laid; the which most fitly teacheth that -the office and graces of the apostles were first in the church in -the wilderness, according to 1 Corinthians 12:18. - -These forty-five pillars standing in the midst, by the others, may -also be to show that in the time of the trouble of the church in -her wilderness state, there will be those that will stand by and -maintain her apostolical doctrine, though for so doing they bear -the burthen of the whole. But I read of no chambers for ease or -rest in this house, here is no room for chambering. They that were -for being members in the church in the wilderness, must not look -for rest until their Lord shall come (Rom 13:13,14; 2 Thess 1:5-9). - -Here therefore was but hard lodging; the house of the forest of -Lebanon was not made for tender skins and for those that cannot -lie out of down beds, but for those that were war-like men, and -that were willing to endure hardness for that religion that God -had set up in his temple, and is fitly answered by that of the -apostle: 'Thou, therefore,' my son, 'endure hardness as a good -soldier of Jesus Christ. No man that warreth entangleth himself -with the affairs of this life, that he may please him who hath -chosen him to be a soldier' (2 Tim 2:3,4). Forty-five pillars! It -was forty-five years that the church was of old in a bewildered -and warlike condition before she enjoyed her rest in Canaan (Josh -14:10). Now, as there were forty-five years of trouble, so here -are forty-five pillars for support, perhaps to intimate that God -will have in his church in the wilderness a sufficient succession -of faithful men that, like pillars, shall bear up the truth above -water all the time of Antichrist's reign and rage. - -The thick beams that lay over-thwart to couple this house of -the forest of Lebanon together, did bear upon these forty-five -pillars, to show that, by the burden-bearers that have and shall -be in the church of God in the wilderness, the unity of that house -is through the Spirit maintained. And indeed, had it not been for -these pillars, the sufferers, these burden-bearers in the church, -our house in the forest of Lebanon, or, more properly, our church -in the wilderness, had before this been but in a poor condition. -Thus therefore this church, which in her time is the pillar and -ground of truth in the world, has been made to stand and abide it. -'When the blast of the terrible ones has been as a storm against -the wall' (Isa 25:4; 1 Tim 3:15). 'Many a time have they afflicted -me from my youth, may Israel now say: many a time have they -afflicted me from my youth: yet they have not prevailed against -me' (Psa 129:1,2). - -Thus you see how the house of the forest of Lebanon was a type of -the church in the wilderness; and you see also by this the reason -why the house of the forest of Lebanon had its inward glory lying -more in great pillars and thick beams than in other ornaments. And -indeed, here had need be pillars and pillars and beams and beams -too, since it was designed for assaults to be made upon it, since -it was set for a butt for the marksman, and to be an object for -furious heathens to spend their rage against its walls. - -The glory therefore of the temple lay in one thing, and the glory -of this house lay in another: the glory of the temple lay in that -she contained the true form and modes of worship, and the glory -of the house of the forest of Lebanon lay in her many pillars and -thick beams, by which she was made capable, through good management, -to give check to those of Damascus when they should attempt to -throw down that worship. - -And as I said before, these pillars were sweet-scented pillars, -for that they were made of cedar; but what cared the enemy for -that, they were offensive to him, for that they were placed as a -fortification against him. Nor is it any allurement to Satan to -favour the mighty ones in the church in the wilderness for the -fragrant smell of their sweet graces, nay, both he and his angels -are the more bent to oppose them because they are so sweet-scented. -The cedars therefore got nothing because they were cedars at the -hands of the barbarous Gentiles--for they would burn the cedars--as -the angels or pillars get nothing of favour at the hands of -Antichrist because they are pillars of and angels for the truth, -yea, they so much the more by her are abhorred. Well, but they are -pillars for all that, yea, pillars to the church in the wilderness, -as the others were in the house of the forest of Lebanon, and -pillars they will abide there, dead and alive, when the enemy has -done what he can. - -The pillars were set in three rows, for so are forty-five when -they are set fifteen in a row. And they were set in three rows to -bear. This manner also of their standing thus was also doubtless -significant. But again, they, these pillars, may be set, or placed -thus in three rows in the house of the forest of Lebanon, to show -that the three offices of Christ are the great things that the -church in the wilderness must bear up before the world. - -The three offices of Christ, they are his priestly, his prophetical, -and his kingly offices. These are those in which God's glory and -the church's salvation are most immediately concerned, and they -that have been most opposed by the devil and his angels. All -heresies, errors, and delusions with which Christ's church has been -assaulted in all ages, have bent themselves against some one or -all of these (Rev 16:13,16). Christ is a priest to save, a prophet -to teach, and a king to rule his church (Isa 33:22). But this -Antichrist cannot bear, therefore he attempts to get up into the -throne himself, and to act as if he were one above all that is -called God, or that is worshipped (2 Thess 2:3,4; Rev 19:19-21). -But behold! here are pillars in three rows, mighty pillars to -bear up Christ in these his offices before the world and against -all falsehood and deceit. - -Fifteen in a row, I can say no further than I can see; what the -number of fifteen should signify I know not, God is wiser than -man; but yet methinks their standing thus should signify a reserve; -as suppose the first three that the enemy comes at should be -destroyed by their hands, there are three times fourteen behind; -suppose again that they should serve the next three so, yet there -is a reserve behind. When that fine one, Jezebel, had done what -she could against the afflicted church in her time, yet there -was left a reserve, a reserve of seven thousand that were true -worshippers of God (1 Kings 19:18; Rom 11:4). - -Always when Antichrist made his inroads upon the church in the -wilderness, to slay, to cut off, and to kill, yet some of the pillars -stood, they were not all burnt in the fire, nor cut down. They -said indeed, 'Come and let us cut them off from being a nation, -that the name of Israel may be no more in remembrance' (Psa 83:4). -But what then? there is a difference betwixt saying and doing; -the bush was not therefore consumed because it was set on fire; -the church shall not be consumed although she be afflicted (Exo -3:3). And this reason is, because God has still his fifteens; -therefore if Abel falls by the hand of Cain, Seth is put in his -place (Gen 4:25). If Moses is taken away, Joshua shall succeed him -(Josh 1:2,3). And if the devil break the neck of Judas, Matthias -is at hand to take his office (Acts 1:16-26). God has, I say, a -succession of pillars in his house; he has to himself a reserve. - -Yet again, methinks that there should be forty-five pillars, and -besides them four rows of pillars, and all this to bear up an -invisible burden, for we read of nothing upon the pillars but the -heavens and roof. It should be to show that it is impossible that -a carnal heart should conceive of the weight that truth lays upon -the conscience of a believer. They see, nothing, alas, nothing -at all, but a beam, a truth, and, say they, are you such fools -to stand groaning to bear up that, or what is contained therein? -They, I say, see not the weight, the glory, the weight of glory -that is in a truth of God, and therefore they laugh at them that -will count it worth the while to endure so much to support it from -falling to the ground.[7] Great pillars and beams, great saints -and great truths, are in the church of God in the wilderness; and -the beams lie upon the pillars, or the truth upon the saints. - -The tabernacle and ark formerly were to be borne upon men's shoulders, -even as these great beams are borne up by these pillars. And as -this tabernacle and ark were to be carried hither and thither, -according to the appointment of God, so were these beams to be -by these pillars borne up, that therewith the house might be girt -together, kept uniform, and made to stand fast, notwithstanding -the wind and storm. - -CHAPTER V. - -OF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON. - -The house of the forest of Lebanon had many windows in it; 'And -there were windows in three rows, and light was against light in -three ranks' (1 Kings 7:4). Windows are to let the light in at, -and the eye out at, to objects at a distance from the house, and -from those that are therein. - -The windows here are figures of the Word of God, by which light -the light of life is let into the heart; through that, the glass -of these windows, the beams of the Sun of righteousness shine into -the church. Hence the word is compared to glass, through which -the glorious face of Christ is seen (2 Cor 3:18). This, therefore, -this house of the forest of Lebanon had; it had windows, a figure -of that Word of God, through, and by which, the church in the -wilderness sees the mind of God, and so what while there she ought -to believe, do, and leave undone in the world. - -This house had plenty of windows--three rows of windows on both -sides the house. In three rows; by these windows in three rows -perhaps was prefigured how into the church in the wilderness was -to shine the doctrine of the Trinity: yea, to signify that she was -to be possessed with that in her most low state, and when under -her greatest clouds. The doctrine of the Trinity! that is the -substance, that is the ground and fundamental of all (1 John 2:22,23, -4:2-4; 2 John 9,10). For by this doctrine, and by this only, the -man is made a Christian; and he that has not this doctrine, his -profession is not worth a button. You must know that sometimes the -church in the wilderness has but little light, but the diminution -of her light is not then so much in or as to substantials, as it -is as to circumstantial things; she has then the substantials with -her, in her darkest day, even windows in three rows. - -The doctrine of the Trinity! You may ask me what that is? I answer. -It is that doctrine that showeth us the love of God the Father, in -giving of his Son: the love of God the Son, in giving of himself; -and the love of the Lord the Spirit, in his work of regenerating -of us, that we may be made able to lay hold of the love of the -Father by his Son, and so enjoy eternal life by grace. This doctrine -was always let in at these windows into the church in the wilderness, -for to make her sound in faith, and hearty in obedience; as also -meek and patient in temptation and tribulation. And as to the -substance of Christianity, this doctrine is sufficient for any -people, because it teaches faith, and produceth a good moral life. -These therefore, if these doctrines shine upon us, through these -windows of heaven, so as that we see them, and receive them, they -make us fit to glorify God here, and meet to be glorified of, -and with him hereafter. These lights, therefore, cause that the -inhabitants of this church in the wilderness see their way through -the dark pitch night of this world. For as the house of the forest -of Lebanon, this church of God in the wilderness had always her -lights, or windows in these three rows, to guide, to solace, and -comfort her. - -This house therefore, is thus discriminated and distinguished -from all other houses in the world; no house, that we read of in -the Bible, was thus adorned with light, or had windows in three -rows, but this; and answerable hereunto, no congregation or church, -but the true church of God, has the true antitype thereof. Light! -windows! A sufficiency of windows was of great use to a people -that dwelt in a forest, or wood, as the inhabitants of the house of -the forest of Lebanon did. But how solitary had this house been, -had it had no light at all! To be in a wood, and that without -windows, is one of the worst of conditions. This also is the relief -that the church in the wilderness had; true, she was in a wood, -but had light, called in another place God's rod, or his Word, -which giveth instruction. 'Feed thy people with thy rod, the flock -of thine heritage, which dwell solitary in the wood,' &c. (Micah -7:14). - -To be, as was said, in a wood, and without light too, is a -condition very desolate: the Egyptians found it so, for all they -were in their houses (Exo 10:21,23). But how much more then is -that people's case to be lamented that are under persecution, but -have not light in three rows to guide them. But this is not the -state of the church in the wilderness; she has her windows in three -rows, to wit, the light of the face of the Father, the light of -the face of the Son, and the light of the face of the Holy Ghost; -all shining through the windows or glass of the Word, to her -comfort and consolation, though now in the forest of Lebanon. - -'And light was against light in three ranks.' This is an additional -account of the windows that were in the house of the forest of -Lebanon. Before he said she had windows in three rows, but now he -adds that there was light against light, light opposite to light, -and that also in three ranks. In that he saith they were in ranks, -he either means in order, or insinuates a military posture, for in -both these ways is this word taken (Num 2:16,24; 1 Chron 12:33,38; -Mark 6:40). Nor need any smile because I say the lights were set -in a military posture; we read of potsherds striving with potsherds; -and why may it not as well be said, 'light was against light' (Isa -45:9). - -But we will pursue our design. Here is opposition insinuated; -in the margin it is 'sight against sight'; wherefore the lights -thus placed in the house of the forest of Lebanon give me another -encouragement, to think that this house was a type of the church -in the wilderness, and that she is the seat of spiritual war also -(Rev 12:7). For as this house of the forest of Lebanon was that -which was the object of the rage of the king of Assyria, because -it stood in his way to hinder his ruining Jerusalem; so the spirit -and faithfulness of the church of God in the wilderness stands -in the way, and hinders Antichrist's bringing of the truth to the -ground. - -And as the enemy brake into Lebanon, and did set fire to her -cedars, so the boar, the Antichrist, the dragon, and his angels, -got into the church in the wilderness (Psa 80:13; 2 Thess 2:4; Rev -12:7). This being so, here must needs be war; and since the war is -not carnal but spiritual, it must be made by way of controversy, -contention, disputation, argument, reasonings, &c. which were the -effect of opposite apprehensions, fitly set out in this house of -the forest of Lebanon, for that there was 'light against light,' -'sight against sight,' in three ranks. Wherefore in that he saith -'light was against light in three ranks,' he suggesteth, to the -life, how it would be in the church in the wilderness. And suppose -they were the truly godly that made the first assault, can they -be blamed? For who can endure a boar in a vineyard; a man of sin -in a holy temple; or a dragon in heaven? What then if the church -made the first assault? Who bid the boar come there? What had he -to do in God's house? The church, as the house of the forest of -Lebanon, would have been content with its own station; and bread -and water will serve a man, that may with peace enjoy his delights -in other things. But when privilege, property, life, delight, -heaven, and salvation, comes to be intruded, no marvel if the -woman, though but a woman, cries out, and set her light against -them; had she seen the thief, and said nothing, she had been far -worse. - -I told you before that by the windows is meant the Word, which is -compared to glass (1 Cor 13:12; 2 Cor 3:18; James 1:23-25). What, -then, is the Word against the Word? No, verily, it is therefore -not the Word, but opposite apprehensions thereabout, that the -Holy Ghost now intends; for he saith not that window was against -window, respecting the true sense of the Word, but light was against -light, respecting the divers notions and apprehensions that men -of opposite spirits would have about the Word. Nor are we to take -this word light, especially in the antitype, in a proper but in a -metaphorical sense, that is, with respect to the judgment of both -parties. Here is the true church, and she has the true light; here -also is the boar, the man of sin, and the dragon; and they see by -their way, and yet, as I said, all by the self-same windows. They -that are the church do, in God's light, see light; but they that -are not, do in their own way see. And let a man, and a beast, -look out at the same window, the same door, the same casement, -yet the one will see like a man, and the other but like a beast. -No marvel then, though they have the same windows, that 'light is -against light,' and sight against sight in this house. For there -are that known nothing but what they know naturally as brutes (Psa -92:6; Jer 10:8,14,21; Jude 10). - -No marvel then if there is here a disagreement; the beast can but -see as a beast, but the church is resolved not to be guided by -the eye of a beast, though he pretends to have his light by that -very window by which the church has hers. The beast is moon-eyed, -and puts darkness for light, yea, and hates the light that is so -indeed;[8] but the saints will not hear him, for they know the -voice of their Lord (Isa 5:20; John 3:20). How then can it be but -that light should be against light in this house, and that in a -military posture? And how can it be but that here 'every battle of -the warrior' should be 'with confused noise, and garments rolled -in blood' (Isa 9:5). - -And in that he saith, 'light was against light in three ranks,' -it shows their preparations one against another; also that they -on both sides are resolved to stand by their way. The church is -confident, the man of sin is confident; they both have the same -windows to see by, and so they manage their matters; yet not so -simply by the windows, as by their divers judgments they make of -that which shineth in at them. Each one therefore hath the true -and false profession, will be confident of his own way; he that -was right, knew he was right; and he that was wrong, thought he -was right, and so the battle began. 'There is a way that seemeth -right unto a man, but the end thereof are the ways of death' (Prov -14:12). - -Nor is it in man to help it; there has been reasoning, there has -been disputing, there has blood also been spilt on both sides, -through the confidence that each had of the goodness of his own -way; but no reconciliation is made, the enmity is set here of God; -iron and clay cannot mix (Gen 3:15; Dan 2:42,43). God will have -things go on thus in the world, till his words shall be fulfilled: -'The deceived, and the deceiver, are his' (Job 12:16). Things -therefore must have their course in the church in the wilderness, -till the mystery of God shall be fulfilled (Rev 17:17). - -Hence it is said God will bring Gog against his people of Israel, -'as a cloud to cover the land' (Eze 38:16). But for what cause? -Why, that he may contend a while with them, and then fall by their -light to the ground. Therefore he says also, that he 'will give -unto Gog a place there of graves in Israel, and it shall be called -the valley of Hamon-gog' (Eze 39:11). - -God will get himself great glory by permitting the boar, the man -of sin, and the dragon, to revel it in the church of God; for -they, by setting up and contending for their darkness and calling -of it the light, and by setting of it against that light, which -is light in very deed, do not only prove the power of truth where -it is, but illustrate it so much the more. For as black sets -off white, and darkness light, so error sets off truth. He that -calls a man a horse, doth in conclusion but fix the belief of his -humanity[9] so much the more in the apprehension of all rational -creatures. - -'Light against light in three ranks.' The three ranks on the -church's side signify her light in the Trinity, as was said, and -in the three offices of Christ; and the ranks against these three -ranks be to signify the opposite apprehensions of the enemy. They -differ also about the authority of the Word, and ordinances, about -the offices, officers, and executions of office, in the church, -&c. There is an opposition everywhere, even round about the house; -there was 'light against light in three ranks.' This house of the -forest of Lebanon was therefore a significative thing, wisely -built and fit for the purpose for which it was designed, which -was to show what afterward would be the state of the church in the -wilderness. Nor could anything in the temple more aptly express -itself in a typical way, as to any of the things concerning New -Testament matters, than doth this house of the forest of Lebanon, -as to the things designed to be signified thereby. It speaks, can -we but hear: it points to things, as it were with a finger, have -we but eyes to see. - -It is not therefore to be wondered at that we hear both parties -plead so much for their authority, crying out against each other, -as those that destroy religion. So doth the church, so doth the -man of sin. The living child is mine, saith one; nay, but the dead -child is thine, and the living child is mine, says the other. And -thus they spake before the king (1 Kings 3:16-22). Now this could -not be, were there not different apprehensions here; light against -light then is the cause of all this; and here is 'light against -light in three ranks'; and so will be until the beast is dead. - -The church will not give place, for she knows she has the truth; -the dragon and his angels, they will not give place, but as beaten -back by the power of the truth; for thus it is said of the dragon -and his angels, they fought and prevailed not. Therefore there -will, there must, there cannot but be a spiritual warfare here, -and that until one of the two are destroyed, and their body given -to the burning flame (Dan 7:11; Rev 19:20). - -CHAPTER VI. - -OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE -HOUSE OF THE FOREST OF LEBANON. - -'And all the doors and posts were square, with the windows.' The -doors, they were for entrance, the posts were the support of the -doors, and the windows were, as was hinted before, for light. Now -here they are said to be all square; square is a note of perfection; -but this word square may be taken two ways. 1. Either as to the -fashion of the things themselves; or, 2. With reference to the -uniform order of the whole. - -In the first sense was the altar of burnt-offering, the altar of -incense, and the breastplate of judgment, square (Exo 27:1, 28:16; -30:2). And so also it is said of our New Testament New Jerusalem -(Rev 21:16). But the square in the text is not thus to be understood, -but if I mistake not, as is signified under the second head, that -is for an uniform order. The whole fabric, as the doors, posts, -and windows, presented themselves to beholders in an exact uniform -order, and so right delectable to behold. Hence we may gather -that this house of the forest of Lebanon was so exactly built, -and consequently so complete to view, that it was alluring to the -beholders; and that the more, for that so pretty a fabric should -be found in a forest or wood. A lily among thorns, a pearl on -a dunghill, and beauty under a veil, will make one turn aside to -look on it. - -Answerable to this, the church, even in the wilderness, or under -persecution, is compared not only to a woman, but to a comely -and delicate woman. And who, that shall meet such a creature in -a wood, unless he feared God, but would seek to ravish and defile -her. - -Therefore I say, that which is here said to be square, must be -understood to be so, as to prospect and view, or right taking to -the eye. - -Thus therefore they are allured, and think to defile her in the -bed of love; but coming to her, and finding of her chaste, and -filled with nothing but armour, and men at arms, to maintain her -chastity, nolens volens--their fleshly love is turned into cruel -rage, and so they go to variance. - -'I have likened,' says God, 'The daughter of Zion to a comely -and delicate woman' (Jer 6:2). But where is she? O! she is in the -field, in the forest among the shepherds. But what will they do -with her? Why, because she complies not with their desires, they -'prepare war against her,' saying, 'Arise, let us go up at noon. -Arise, and let us go by night, and let us destroy her palaces' -(Jer 6:4,5). Wherefore the beauty of the house of the forest of -Lebanon, as well as the fortitude thereof, was a temptation to the -enemy to come to take it into their possession; especially since -it stood, as it were, on the borders of Israel, and so faced the -enemy's country. - -Thus the church, though in her weeds of widowhood, is become the -desire of the eyes of the nations; for indeed her features are -such, considering who is her head, where mostly to the eye beauty -lies, that whoso sees but the utmost glimpse of her, is easily -ravished with her beauties. See how the prophet words it--'Many -nations are gathered together against thee, that say, Let her be -defiled, and let our eye look upon Zion' (Micah 4:11). - -The church, the very name of the church of God, is beautiful in -the world; and, as among women, she that has beauty has her head -desired, if it might be, to stand upon another woman's shoulders; -so this, and that, and every nation that beholds the beauty of the -church, would fain be called by that name. The church, one would -think, was but in a homely dress when she was coming out of -captivity; and yet then the people of the countries desired to be -one with her. 'Let us [said they to Zerubbabel, and to the fathers -of the church] build with you, for we seek your God as ye do' -(Ezra 4:2). - -The very name of the church, as I said, is striven for of the world, -but that is the church which Christ has made so; her features also -remain with herself, as this comely prospect of the house of the -forest of Lebanon abode with it, whoever beheld or wished for -it. The beauty therefore of this house, though it stood in the -forest, was admirable; even as is the beauty of the church in the -wilderness, though in a bewildered state. - -Hear the relation that the Holy Ghost gives of the intrinsic beauty -of the church, when she was to go to be in a persecuted state; she -was 'clothed with the sun, and the moon under her feet, and upon -her head a crown of twelve stars' (Rev 12:1). And yet now the -dragon stood by her (Rev 12:4). But I say, Here is a woman! let -who will attempt it, show such another in the world, if he can.[10] - -They therefore that have any regard to morality, civility, or to -ceremonial comeliness, covet to be of the church of God, or to -appropriate that glorious title to themselves. And here, indeed, -Antichrist came in; she took this name to herself; and though she -could not come at the sun, nor moon, nor stars, to adorn herself -with them, yet she has found something that makes her comely in -her followers' eyes. See how the Holy Ghost sets her forth. She -'was arrayed in purple and scarlet colour, and decked with gold -and precious stones, and pearls, having a golden cup in her hand,' -&c. (Rev 17:4). Hence she is called, 'The well-favoured harlot,' -'the lady of kingdoms,' &c. (Nahum 3:4; Isa 47:5,7). - -But because the chaste matron, the spouse of Christ, would not -allow this slut to run away with this name, therefore she gets -upon the back of her beast, and by him pushes this woman into the -dirt; but because her faith and love to her husband remains, she -turns again, and pleads by her titles, her features, and ornaments, -that she, and she only, is she whose square answereth to the square -of her figure, and to the character which her Lord hath given of -his own, and so the game began. For so soon as this mistress became -a dame in the world, and found that she had her stout abettors, -she attempts to turn all things topsy-turvy, and to set them and -to make of them what she lists. And now she will have an altar -like that which was Tiglath-pileser's. Now must the Lord's brazen -altar be removed from its place, the borders of the basis must be -cut off, and the laver removed from off them; the molten sea must -also now be taken off the backs of the brazen oxen, where Solomon -set it, and be set on a pavement of stone (2 Kings 16:10-17). - -Solomon! alas, Solomon's nobody now; this woman is wiser in her -own conceit than seven men that can render a reason. Now also the -covert for the Sabbath must be turned to the use of the king of -Assyria, &c. (2 Kings 16:18). Thus has the beauty of God's church -betrayed her into the hands of her lovers, who loved her for -themselves, for the devil, and for the making of her a seat, a -throne for the man of sin. And poor woman, all her struggling and -striving, and crying out under the hands of these ravishers, has -not, as yet, delivered her, though it has saved her life (Deut -22:25-27). - -But though thus it has been with Christ's true church, and will -be as long as his enemy Antichrist reigns, yet the days will come -when her God will give her her ornaments, and her bracelets, and -her liberty, and her joy, that she had in the day of her espousals. - -CHAPTER VII. - -OF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST -OF LEBANON. - -To be sure it was not superfluously done of the Holy Ghost to make -repetition of these words, 'And light was against light in three -ranks,' therefore something is intended in the adding of them -again that was not intended by the first mentioning of them (1 -Kings 7:4,5). - -I have told you what I thought was intended by the first rehearsal -of them, namely, to show how Antichrist got in with his sensuality, -and opposed it to the true light of the Word of God, exalting -himself above God, and also above all Divine revelation; this was -his light against light. But, I say, why is it repeated? For he -saith, 'Light was against light in three ranks' again. Truly, I -think it is repeated to show the evil effects the first antichristian -opposition would have in the church of God, towards the end of her -wilderness state. For, 'light against light' now, for that it is -here repeated, is to show us some new thing, or, as far as wood -and windows can speak, to let us understand what would be the -consequence of those antichristian figments[11] that were brought -into the church at first by him. - -For can it be imagined but that, since so much confusion was -brought into the church, some of the truly godly themselves would -be much damnified thereby? The apostle says, 'Evil communication -corrupts good manners' (1 Cor 15:33). And that 'their word will -eat as doth a canker' (1 Tim 2:17). Mischief therefore must needs -follow this ugly deed of the man of sin. If a house be on fire, -though it is not burnt down, the smell of the flame may long remain -there; also we count it no wonder to see some of the effects upon -the rafters, beams, and some of the principal posts thereof. The -calf that was set up at Dan defiled that people until the captivity -of the land (Judg 18:30). - -And I say again, since light against light was so early in the -church in the wilderness, and has also been there so long, and -again, since many in this church were both born and bred there -under these oppositions of light, it is easy to conclude that -something of the enemy's darkness might be also called light by -the sincere that followed after. For by antichristian darkness, -though they might call it light, the true light was darkened, and -so the eye made dim, even the eye of the truly godly. Also the Holy -Ghost did much withdraw itself from the church, so the doctrines, -traditions, and rudiments of the world took more hold there, and -spread themselves more formidably over the face of that whole -church. For after the first angel had sounded, and the star was -fallen from heaven to the earth, and had received the key of the -bottomless pit, and had opened the mouth thereof, the smoke came -out amain. This angel was one of the first dads of antichristianism, -and this smoke was that which they call light, but it was 'light -against light.' 'And he opened the bottomless pit, and there arose -a smoke out of the pit, as the smoke of a great furnace, and the -sun and the air were darkened, by reason of the smoke of the pit' -(Rev 9:1,2). - -The sun I take to be the gospel of God, and the air a type of the -breathings of the Holy Ghost. The smoke I take to be the doctrines -and traditions of Antichrist; that which was, as I said before, -put for light against the true light of the Word. Now, since the -sun and the air were darkened by this smoke, yea, and so darkened -as that the sun, nor moon, nor stars, nor day, nor night, could -shine for a third part of them; no marvel though the true worshippers -here were benighted, or, at least, had but little light to walk -by; yea, I have known some that have been born and bred up in -smokey holes, that have been made, both in smell and sight, to -carry the tokens of their so being bred about them. - -And I say again, as to what is now under our consideration, no -marvel if they that breathed in this church in the wilderness, -after the smoke came out of this pit, sucked in the smoke with the -air until it became natural to them. A house annoyed with smoke is -a great offence to the eyes, whose light being thereby impaired, -the judgment also, since that, as to visibles, is guided by the -eye, must needs be in danger of being in part misled. And this -being the effect of light against light at first, is the cause of -what to this day we see in the church among the true brotherhood. -For as a cause produceth an effect, so oftentimes an effect sets -on foot another cause. - -Now, therefore, we have light against light among the godly, -as afore there was antichristian against the Christian light. -Not that light against light is now godly in the all of it. It -is antichristian that opposes the Christian light still. But, as -before, the darkness that opposed the light was in the antichristians, -now that darkness is got into the Christians, and has set them -against one another. Light therefore against light now is in -the Christians, truly prefigured by that which was in the house -of the forest of Lebanon. Witness the jars, the oppositions, the -contentions, emulations, strifes, debates, whisperings, tumults, -and condemnations that, like cannon-shot, have so frequently on -all sides been let fly against one another. - -Shall I need to mention particularly contests many years past, and -presented to us in print? Words and papers now in print, as also -the many petty divisions and names amongst us, sufficiently make -this manifest. Wherefore light against light in this last place, -or where it is thus repeated, cannot, I think, be more fitly -applied than to that now under our consideration; that is to say, -than to the opposite persuasions, different apprehensions, and -thwart conclusions, that are constantly drawn from the same texts -to maintain a diverse practice. Though we are to acknowledge with -thankfulness that this opposition lies not so much in fundamentals -as in things of a lesser import. - -The godly all hold the head, for there Antichrist could never -divide them; their divisions therefore are, as I said, only about -smaller things. I do not say that the antichristian darkness -has done nothing in the church as to the hurting it in the great -things of God. But, I say, it has not been able to do that which -could sever their Head from them, otherwise there appears even -too much of the effect of his doings there. For even, as to the -offices of our Lord, some will have his authority more large, some -more strait. Some confine his rules to themselves and to their -more outward qualification, and some believe they are extended -further. Some will have his power in his church purely spiritual, -others again would have it mixed. Some count his Word perfect and -sufficient to guide in all religious matters, others again hold -that an addition of something human is necessary. Some are for -confining of his benefits, in the saving effects of them, only to -the elect, others are for a stretching of them further. I might -here multiply things, but that light against light is now among -the godly as light against light was in the house of the forest -of Lebanon, is not at all to be questioned. - -This therefore may stand for another argument to prove that the -house of the forest of Lebanon was a type of the church in the -wilderness. As to the number here, that is to say, in three ranks, -it is also, as I think, to show that, though, as was said afore, -this darkness could not sever the true church from her Head, yet -it has eclipsed the glory of things. By two lights a man cannot -see this or that thing so exactly as by one single light; no, they -both make all confused though they make not all invisible (Matt -6:22,23). - -As, for instance, sun-light and moon-light together, fire-light and -sun-light together, candle-light and moon-light together, make -things more obscure than to look on them by a single light. The -Word reflecting upon the understanding, without the interposing of -man's traditions, makes the mind of God to a man more clear than -when attended with the other. How much more then when light shall -be against light in three ranks? Christ in his offices, blessed -be God, is to this day known in his church, notwithstanding there -is yet with us light against light in three ranks. But in these -things he is not so distinctly, fully, and completely known, as he -was before the church went into the wilderness. No, that knowledge -is lost to a 'third part' of it, as was also showed before (Rev -8:12). - -Things therefore will never be well in the church of God so long -as there is thus light against light therein. When there is but -one Lord among us and his name One, and when divisions, by the -consent of the whole, are banished, I mean, not persecuted, but -abandoned in all by a joint consent, and when every man shall -submit his own single opinion to those truths, that by their being -retained are for the health of all, then look for good days, and -not until then. For this house of the forest of Lebanon, in which, -as you see, there is 'light against light in three ranks,' was -not built to prefigure the church in her primitive state, but to -show us how we should be while standing before the face of the -dragon, and while shifting for ourselves in the wilderness. - -And although by her pillars, and beauty, and tower, aye, and by -her facing the very metropolitan of her enemies, she showeth that -the true grace of God is in her, and a strength and courage that -is invincible, yet for that she has also affixed to her station -'Light against light in three ranks.' It is evident her eye is -not so single, and consequently that her body is not so full of -light, as she will be when her sackcloth is put off, and as when -she has put on her beautiful garments. For then it is that her -moon is to shine as the sun, and that the light of her sun is to -be sevenfold, even as the light of seven days, then, I say, 'When -the Lord bindeth up the breach of his people, and healeth the -stroke of their wound' (Isa 30:26). - -You know that a kingdom flourishes not so long as it is the seat -of war, but when that is over peace and prosperity flourishes. This -house, as has been hinted, was a type of the church in a wood, a -forest, a wilderness. - -CHAPTER VIII. - -OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST -OF LEBANON. - -As this house of the forest of Lebanon was that which, in the -general, prefigured the state of the church in the wilderness, -so it was accoutered with such military materials as suited her -in such a condition, that is to say, with shields, and targets; -consequently with other warlike things. 'And king Solomon made two -hundred targets of beaten gold, six hundred shekels of gold went -to one target, and he made three hundred shields of beaten gold; -[three pound] or three hundred shekels of gold went to one shield. -And the king put them in the house of the forest of Lebanon' (1 -Kings 10:16,17; 2 Chron 9:15,16). - -This supposes that the house of the forest of Lebanon would -be attacked by the enemy. And good reason there was for such a -supposition, since it was built for defence of that worship that -was set up in the church. Hence it is said, when the enemy used to -come with his chariots and horsemen against them, that they 'did -look in that day to the armour of the house of the forest' (Isa -22:7,8). That was, to see how they were prepared at Lebanon, to -make resistance against their foes, and to secure themselves and -their religion from that destruction that by the enemy was designed -should be made upon both. And thus again, or in this thing, the -house of the forest of Lebanon shows that it was a figure of the -church of the wilderness; for she also is furnished with such -weapons as were counted by the wisdom of God necessary for the -security of the soul, and Christian religion, to wit, 'the weapons -of our warfare,' 'the whole armour of God' (2 Cor 10:4). - -For though this house of the forest of Lebanon was a place of -defence, yet her armour is described and directed too, both as to -matter and to measure. It was armour made of gold, such armour, -and so much of it. And it was made by direction of Solomon, who -was a type of Christ, by the power of whose grace and working our -armour is also provided for us, as in the texts afore-mentioned -may appear. By this description, therefore, of the armour of the -house of the forest of Lebanon we are confined, that being a type -to the armour of God, in the antitype thereto for the defence -of the Christian religion. We then may make use of none but the -armour of God for defence of our souls, and the worship of God; -this alone is the golden armour provided by our Solomon, and put -in the house of the forest of Lebanon, or rather in the church in -the wilderness, for her to resist the enemy withal. - -Two hundred targets. There is but little mention made of targets -in the Bible, nor at all expressly how they were used, but once; -and that was when Goliah came to defy Israel, he came, as with -other warlike furniture, so 'with a target of brass between his -shoulders' (1 Sam 17:6). A target, that is, saith the margin, a -gorget. A gorget is a thing wore about the neck, and it serveth -in that place instead of a shield. Wherefore in some of your old -Bibles, that which in one place is called a target, in another is -called a shield.[12] A shield for that part. This piece of armour, -I suppose, was worn in old time by them that used spears, and it -was to guard the upper part of the back and shoulders from the -arrows of their enemies, that were shot into the air, to the intent -they might fall upon the upper part of the body. - -The shields were for them which drew bows, and they were to catch -or beat off those arrows that were levelled at them by the enemy -before. 'Asa had' at one time 'an army of men that bare targets and -spears, out of Judah three hundred thousand, and out of Benjamin -that bare shields, and drew bows, two hundred and fourscore -thousand' (2 Chron 14:8). - -I cannot tell what the target should signify here, unless it was -to show that those in the type were more weak and faint-hearted -than those in the antitype: for in that this gorget was prepared -for some back part of the body, it supposed the wearers subject -to run away, to flee. But in the description of the Christian -armour, we have no provision for the back; so our men in the church -in the wilderness are supposed to be more stout. Their face is -made strong against the face of their enemies, and their foreheads -strong against their foreheads (Eze 3:8,9). The shield was a type -of the Christian faith, and so the apostle applies it. The which -he also counteth a principal piece of our Christian armour when he -saith, 'Above all taking the shield of faith, wherewith ye shall -be able to quench all the fiery darts of the wicked' (Eph 6:16). -These targets and shields were made of gold, to show the excellent -worth of this armour of God; to wit, that it is not carnal but -spiritual, not human but divine; nor common or mean, but of an -infinite value. Wherefore James, alluding to this, saith, 'Hearken, -my beloved brethren, Hath not God chosen the poor of this world -rich in faith,' (hath he not given them this golden shield) and -made them 'heirs of the kingdom which he hath promised to them -that love him?' (James 2:5). - -Faith! Peter saith, faith, in the very trial of it, is much more -precious than is gold that perisheth. If so, then what is that -worth, or value, that is in the grace itself? (1 Peter 1:7). This -also is that which Christ intends when he says, 'buy of me gold -tried in the fire, that thou mayest be rich' (Rev 3:18). - -And methinks the apostles and the Lord Jesus Christ do in all these -places allude to the shields, the shields of gold, that Solomon -made, and put in the house of the forest of Lebanon; which house, -as I have showed, was that which indeed prefigured the state of -the church in the wilderness; and these shields a type of faith. - -Obj. But here is mention made of nothing but shields and targets. - -Answ. True, and that perhaps to show us that the war that the -church makes with Antichrist is rather defensive than offensive. -Shields and targets are weapons defensive, weapons provided for -self-preservation, not to hurt others with. A Christian also, if -he can but defend his soul in the sincere profession of the true -religion, doth what by duty, as to this, he is bound. Wherefore -though the New Testament admits him to put on the whole armour of -God, yet the whole and every part thereof is spiritual, and only -defensive. True, there is mention made of the sword, but that sword -'is the Word of God' (Eph 6:17). A weapon that hurteth none, none -at all but the devil and sin, and those that love it. Indeed it -was made for Christians to defend themselves, and their religion -with, against hell and the angels of darkness. These two pieces -of armour then that Solomon the king did put into the house of -the forest of Lebanon, were types of the spiritual armour that -the church in the wilderness should make use of. And as we read -of no more that was put there, at least to be typical, so we read -of, and must use no more than we are bid to put on by the apostle, -for the defence of true religion. - -Obj. But he that shall use none other than this, must look to come -off a loser. - -Answ. In the judgment of the world this is true; but not in the -judgment of them that have skill, and a heart to use it. For this -armour is not Saul's, which David refused, but God's, by which the -lives of all those have been secured that put it on, and handled -it well. You read of some of David's mighty men of valour, that -their 'faces were like the faces of lions, and' that they 'were -as swift' of foot 'as the roes upon the mountains' (1 Chron 12:8). -Being expert in handling spear and shield. - -Why, God's armour makes a man's face look thus, also it makes him -that useth it more lively and active than before. God's armour is -no burden to the body, nor clog to the mind, but rather a natural, -instead of an artificial, fortification. - -But this armour comes not to any but out of the king's hand; -Solomon put these targets and shields into the house of the forest -of Lebanon. So Christ distributeth his armour to his church. Hence -it is said it is given to his to suffer for him. It is given to -his by himself, and on his behalf (Phil 1:29). - -That is, that they might with it fight those battles which he -shall manage against Antichrist. Hence they are called the armies -in heaven, and are said to follow their Lord 'upon white horses -clothed in fine linen, white and clean.' But, as I said, still -their war was but defensive. For a little further do but observe, -and you shall find the beast fall upon him. 'And I saw the beast, -and the kings of the earth, and their armies gathered together, -to make war against him that sat on the horse, and against his -army' (Rev 19:14,19). It is they that fall on, it is they that pick -the quarrel, and give the onset. Besides, the armour, as I said, -is only spiritual; wherefore the slaughter must needs be spiritual -also. Hence as here it is said the Lamb did slay his enemies, by -the sword, spirit, or breath of his mouth; so his army also slays -them by the fire that proceedeth out of his mouth (Rev 1:16, -19:21). - -Here is therefore no man's person in danger by this war. And I say -again, so far as any man's person is in danger, it is by wrong -managing of this war. True, the persons of the Christians are -in danger, but that is because of the bloody disposition of an -antichristian enemy. But we speak now with reference to the Lamb -and the army that follows him; and as to them, no man's person is -in danger simply as such. Wherefore, it is not men but sin; not -men, but the man of sin, that wicked one, that the Son of God -makes war against, in and by his church (2 Thess 2:8; Heb 12:4). - -Let us therefore state the matter right; no man needs be afraid -to let Jesus Christ be chief in the world, he envies nobody, -he designs the hurt of none: his kingdom is not of this world, -nor doth he covet temporal matters; let but his wife, his church -alone, to enjoy her purchased privileges, and all shall be well. -Which privileges of hers, since they are soul concerns, make no -infringement upon any man's liberties. Let but faith and holiness -walk the streets without control, and you may be as happy as the -world can make you. I speak now to them that contend with him. - -But if seasonable counsel will not go down, if hardness of heart -and blindness of mind, and so perishing from the way, shall overtake -you, it is but what you of old have been cautioned of. 'Be wise -now therefore, O ye kings; be instructed, ye judges of the earth. -Serve the Lord with fear, and rejoice with trembling. Kiss the -Son, lest he be angry, and ye perish from the way, when his wrath -is kindled but a little. Blessed are all they that put their trust -in him' (Psa 2:10-12). - -Now let this also that has been said upon this head, be another -argument to prove that the house of the forest of Lebanon was a -type of the church in the wilderness. - -CHAPTER IX. - -OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF -LEBANON. - -Solomon did also put vessels into the house of the forest of -Lebanon. 'And all king Solomon's drinking-vessels were of gold, -and all the vessels of the house of the forest of Lebanon were of' -gold, 'pure gold, none were of silver; it was nothing accounted -of in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20). - -Since it is not expressed what those vessels of pure gold were -which Solomon put in the house of the forest of Lebanon, therefore, -as to the affirmative, no man can be absolute; vessels of gold, -vessels of pure gold, the Holy Ghost says they were, and so leaves -it to the prudent to make their conjectures; and although I may -not put myself among the number of those prudent ones, yet let me -take leave to say what I think in the case. - -First then, negatively, they were not vessels ordained for Divine -worship, for as that was confined to the temple, so the vessels -and materials and circumstances for worship were there. I say, the -whole uniform worship of the Jews now was confined to the temple -(1 Chron 2:4, 7:12,15,16). Wherefore the vessels here mentioned -could not be such as was in order to set up worship here, for -to Jerusalem they were to bring their sacrifices; true, they had -synagogues where ordinary service was done, there the law was read, -and there the priests taught the people how they should serve the -Lord; but for that which stood in carnal ordinances, as sacrificings, -washings, and using vessels for that purpose, that was performed -at Jerusalem. - -This house, therefore, to wit, the house of the forest of Lebanon, -was not built to slay or to offer burnt-offerings or sacrifices -in, but as that altar was which the two tribes and an half, built -by Jordan, when they went each to their inheritance, namely, to be -a witness of the people's resolutions to preserve true religion in -the church, to themselves, and to their posterity (Josh 22:21-29). -Since this house therefore was designed for defensive war, it was -not requisite that the formalities of worship should be there.[13] - -The church in the wilderness also, so far as she is concerned in -contention, so far she is not taken up in the practical parts of -religion (1 Thess 2:2); for religion is not to be practised in -the church in the moments of contention. Let us practise then our -religion in peace, and in all peaceable ways, and vindicate it by -way of contention, that is, when asked or required by opposites to -render a reason thereof (Phil 1:7,17; Acts 22:1). But my contention -must be, not in pragmatic languages or in striving about words to -no profit, but by words of truth and soberness, with all meekness -and fear (Acts 26:24,25; Titus 3:1,2; 1 Peter 3:15). - -To practise and defend a practice you know are two things; I -practise religion in my closet, in my family, in the congregation, -but I defend this practice before the magistrate, the king, and the -judge. Now the temple was prepared for the practice of religion, -and the house of the forest of Lebanon for defence of the same -(Rev 11:1). So far then as the church in the wilderness worships, -so far she is compared to the temple, and so far as she defends -that worship, so far she is called an army (Rev 19:14). An army -terrible with banners (Cant 6:4). For God has given a banner to them -that fear him, that it may be displayed because of the truth (Psa -60:4). Hence she says to God, 'We will rejoice in thy salvation, -and in the name of our God, we will set up our banners' (Psa -20:5). But here is in all this no hurt to the world, the kingdom, -the worship, the war is spiritual, even as the armour is.[14] I -have spoken this to distinguish worship from contending for worship, -and to make way for what is yet to be said. - -If the vessels of the forest of Lebanon, or those put in that -house, were not such as related to worship, to worship simply as -such, then it should seem-- - -These vessels therefore were for some other use than for formal -worship in the house of the forest of Lebanon. The best way then, -that I know of, to find out what they were is first to consider -to what they are joined in the mention of them. Now I find them -joined in the mention of them with Solomon's drinking vessels, -and since as they were made of fine or pure gold, I take them also -to be vessels of the same kind, namely, vessels to drink in. Now -if we join to this the state of the church in the wilderness, of -which, as we have said, this house of the forest of Lebanon was a -type, then we must understand that by these vessels were prefigured -such draughts as the church has, when in a bewildered or persecuted -state; and they are of two sorts, either, First, Such as are -exceeding bitter; or, Second, Such as are exceeding sweet; for -both these attend a state of war. - -First. Such as are exceeding bitter. These are called cups of red -wine, signifying blood; also, the cup of the Lord's fury, the cup -of trembling, the cup of astonishment, &c. (Psa 75:8; Isa 51:17,22; -Jer 25:15; Eze 23:33). - -Nor is there anything more natural to the church, while in a -wilderness condition, than such cups and draughts as these. Hence -she, as there, is said to be clothed, as was said afore, in -sackcloth, to mourn, to weep, to cry out, and to be in pain, as -is a woman in travail. See the Lamentations and you will find all -this verified. See also Revelation 11:3, 12:2. - -And whoso considers what has already been said as to what the -house of the forest of Lebanon met with, will find that what is -here inferred is not foreign but natural. For, can it be imagined, -that when the king of Assyria laid down his army by the sides of -Lebanon, and when the fire was to devour her cedars, also when -Lebanon was to be cut down and languish, that these vessels, these -cups, were not then put into her hand. And I say again, since -the church in the wilderness, Lebanon's antitype, has been so -persecuted, so distressed, so oppressed, and made the seat of so -much war, so much blood, of so many murders of her children within -her, &c., can it be imagined that she drank of none of these cups? -Yes, yes, she has drank the red wine at the Lord's hand, even the -cup of blood, of fury, of trembling, and of astonishment; witness -her own cries, sighs, tears, and tremblings, with the cries of -widows, children, and orphans within her (Lam 1, 2, 4, 5). - -But what do I cite particular texts, since reason, histories, -experience, anything that is intelligible, will confirm this for -a truth; namely, that a people whose profession is directly in -opposition to the devil and Antichrist, and to all debauchery, -inhumanity, profaneness, superstition, and idolatry, when suffered -to be invaded by the dragon, the beast, the false prophet, and -whore, must needs taste of these cups, and drink thereof, to their -astonishment. - -But all these are of pure gold. They are of God's ordaining, -appointing, filling, timing, and also sanctified by him for good -to those of his that drink them. Hence Moses chose rather to -drink a brimmer of these, 'than to enjoy the pleasures of sin for -a season' (Heb 11:25). The sourness, bitterness, and wormwood of -them, therefore, is only to the flesh that loveth neither God, -nor Christ, nor grace (Psa 75:8; Phil 1:28). - -The afflictions, therefore, that the church in the wilderness hath -met with, these cups of gold, are of more worth than are all the -treasures of Egypt; they are needful and profitable, and praiseworthy -also, and tend to the augmenting of our glory when the next world -is come (1 Thess 3:3; Rev 2:10; 1 Peter 1:6). Besides they are -signs, tokens, and golden marks of love, and jewels that set off -the beauty of the church in the sight of God the more (Gal 6:17; -Rev 3:19; Heb 12:6). They are also a means by which men are proved -sound, honest, faithful, and true lovers of God, as also such -whose graces are not counterfeit, feigned, or unsound, but true, -and such as will be found to praise, and honour, and glory, at the -appearing of Jesus Christ (Isa 27:9; Heb 12:7-10; 1 Peter 2:19; -2 Cor 4:17,18; 2 Thess 1:5). - -And this has been the cause that the men of our church in the -wilderness have gloried in tribulation, taking pleasure in reproaches, -in necessities, in persecutions, and in distresses for Christ's -sake (Rom 5:3; 2 Cor 12:9,10). Yea, this is the reason why they have -bidden one another rejoice when they fell into divers temptations, -saying, Happy is the man that endureth temptations, and behold -we count them happy that endure (James 1:2,12, 5:11). And again, -'if ye be reproached for the name of Christ, happy are ye' (1 -Peter 4:14). - -These therefore are vessels of pure gold, though they contain such -bitter draughts, and though such as at which we make so many wry -faces before we can get their liquor down. - -Do you think that a Christian, having even this cup in his hand -to drink it, would change it for a draught of that which is in the -hand of the woman that sits on the back of the scarlet-coloured -beast? (Rev 17:3,4). No, verily, for he knows that her sweet is -poison, and that his bitter is to purge his soul, body, life, and -religion, of death (2 Tim 2:11,12). - -God sends his love tokens to his church two ways, sometimes by her -friends, sometimes by her enemies. When they come by the hand of -a friend, as by a minister, a brother, or by the Holy Ghost, then -they come smoothly, sweetly, and are taken, and go down like honey. -But when these love tokens come to them by the hand of an enemy, -then they are handed to them roughly; Pharaoh handed love tokens -to them roughly; the king of Babylon handed these love tokens to -them roughly. They bring them of malice, God sends them of love; -they bring them and give them to us, hoping they will be our -death; they give us them therefore with many a foul curse, but -God blesses them still. Did not Haman lead Mordecai in his state -by the hand of anger? - -Nor is this cup so bitter but that our Lord himself drank deep of -it before it was handed to his church; he did as loving mothers -do, drink thereof himself to show us it is not poison, also to -encourage us to drink it for his sake and for our endless health -(Matt 20:22, 26:39,42). - -And, as I told you before, I think I do not vary from the sense -of the text in calling them cups; because, though there they have -no name, they are joined with king Solomon's drinking vessels, and -because as so joined in the type, so they are also joined here; -therefore the cup here is called Christ's cup. 'Are ye able to -drink of the cup that I shall drink of?' 'Ye shall drink indeed -of my cup' (Matt 20:22,23). Here you see they are joined in a -communion in this cup of affliction, as the cups in one and the -same breath are joined with those king Solomon drank in, which he -put in the house of the forest of Lebanon. - -[Second. Such as are exceeding sweet.] - -But these are not all the cups that belong to the house of the -forest of Lebanon, or rather to the church in the wilderness; there -is also a cup, out of which, at times, is drunk what is exceeding -sweet. It is called the cup of consolation, the cup of salvation; -a cup in the which God himself is (Psa 116:13; Jer 16:7). As he -said, the Lord is the portion of my cup. Or rather, 'The Lord is -the portion of mine inheritance, and my cup' (Psa 16:5). This cup, -they that are in the church in the wilderness have usually for an -after-draught to that bitter one that went before. Thus, as tender -mothers give their children plumbs or sugar, to sweeten their palate -after they have drank a bitter potion, so God gives his the cups -of salvation and consolation, after they have suffered awhile. -'For as the sufferings of Christ abound in us, so our consolation -also aboundeth by Christ' (2 Cor 1:5). - -Hence the apostle assureth himself concerning the affliction of -them at Corinth; yea, and also promiseth them, that as they were -partakers of the sufferings, so should they be of the consolation -(2 Cor 1:7). Some of these cups are filled until they run over, -as David said his did, when the valley of the shadow of death was -before him. 'Thou preparest a table before me,' said he, 'in the -presence of mine enemies: thou anointest my head with oil; my cup -runneth over' (Psa 23:5). This is that which the apostle calls -exceeding; that is, that which is beyond measure. 'I am,' says he, -'filled with comfort, I am exceeding joyful in all our tribulation' -(2 Cor 7:4). - -Now he has one answering the other. Thou hast made summer and -winter. Thou hast made the warm beams of thy sun answerable to -the cold of the dark night. This may be also yet signified by the -building of this house, this type of the church in the wilderness, -in so pleasant a place as the forest of Lebanon was (Cant 4:8). -Lebanon! Lebanon was one of the sweetest places in all the land of -Canaan. Therefore we read of the fruit of Lebanon, of the streams -from Lebanon; the scent, the smell, the glory of Lebanon; and also -of the wine and flowers of Lebanon (Psa 72:16; Hosea 14:6,7; Isa -35:2, 9:13; Nahum 1:4). - -Lebanon! That was one thing that wrought with Moses to desire that -he might go over Jordan; namely, that he might see that goodly -mountain, and Lebanon. The glory and excellent beauty of the church, -Christ also setteth forth, by comparing of her to Lebanon. 'Thy -lips, O my spouse,' says he, 'drop as the honey-comb: honey and -milk are under thy tongue, and the smell of thy garment is like -the smell of Lebanon' (Cant 4:11,15). This house, therefore, being -placed here, might be to show how blessed a state God could make -the state of his church by his blessed grace and presence, even -while she is in a wilderness condition. - -We will add to this, for further demonstration, that letter of -that godly man, Pomponius Algerius, an Italian martyr; some of -the words of which are these:-- - -'Let,' saith he, 'the miserable worldly man answer me; what remedy -or safe refuge can there be unto him if he lack God, who is the -life and medicine of all men: and how can he be said to fly from -death, when he himself is already dead in sin. If Christ be the -way, verity, and life, how can there be any life then without -Christ? - -'The sooly[15] heat of the prison to me is coldness; the cold -winter to me is a fresh spring-time in the Lord. He that feareth -not to be burned in the fire, how will he fear the heat of weather? -Or what careth he for the pinching frost, which burneth with the -love of the Lord? - -'The place is sharp and tedious to them that be guilty; but to -the innocent and guiltless it is mellifluous. Here droppeth the -delectable dew; here floweth the pleasant nectar; here runneth -the sweet milk; here is plenty of all good things. And although -the place itself be desert and barren, yet to me it seemeth a large -walk, and a valley of pleasure; here to me is the better and more -noble part of the world. Let the miserable worldling say, and -confess, if there be any plot, pasture, or meadow, so delightful -to the mind of man, as here. Here I see kings, princes, cities, -and people; here I see wars, where some be overthrown, some be -victors, some thrust down, some lifted up. Here is Mount Sion; -here I am already in heaven itself. Here standeth first Christ -Jesus in the front; about him stand the old fathers, prophets, and -evangelists, apostles, and all the servants of God; of whom some -do embrace and cherish me, some exhort me, some open the sacraments -unto me, some comfort me, other some are singing about me: and how -then shall I be thought to be alone, among so many, and such as -these be, the beholding of whom to me is both solace and example. -For here I see some crucified, some slain, some stoned, some cut -asunder, and some quartered, some roasted, some broiled, some put -in hot caldrons, some having their eyes bored through, some their -tongues cut out, some their skin plucked over their heads, some -their hands and feet chopped off, some put in kilns and furnaces, -some cast down headlong, and given to the beasts and fowls of -the air to feed upon. It would,' said he, 'ask a long time, if I -should recite all. - -'To be short, divers I see with divers and sundry torments excruciate; -yet notwithstanding, all living and all safe. One plaster, one -salve cureth all their wounds, which also giveth to me strength -and life; so that I sustain all these transitory anguishes and -small afflictions with a quiet mind, having a greater hope laid up -in heaven. Neither do I fear mine adversaries which here persecute -me and oppress me, for he that dwelleth in heaven shall laugh them -to scorn, and the Lord shall deride them. I fear not thousands of -people which compass me about. The Lord my God shall deliver me, -my hope, my supporter, my comforter, who exalteth up my head. He -shall smite all them that stand up against me without cause; and -shall dash the teeth and jaws of sinners asunder, for he only is -all blessedness and majesty. - -'The rebukes for Christ's cause make us jocund; for so it is written: -if ye be rebuked and scorned for the name of Christ, happy be you; -for the glory and spirit of God resteth upon you (1 Peter 4). Be -ye therefore certified (said he, by this his letter to his friends) -that our rebukes, which are laid upon us, redound to the shame -and harm of the rebukers. In this world there is no mansion firm -to me; and therefore I will travel up to the New Jerusalem which -is in heaven, and which offereth itself to me, without paying -any fine or income. Behold I have entered already in my journey, -where my house standeth for me prepared, and where I shall have -riches, kinsfolks, delights, honours, never-failing. - -'As for these earthly things here present, they are transitory -shadows, vanishing vapours, and ruinous walls. Briefly all is -but very vanity of vanities, whereas hope, and the substance of -eternity to come, are wanting; which the merciful goodness of the -Lord hath given, as companions to accompany me, and to comfort -me; and now do the same begin to work, and to bring forth fruits -in me. I have travelled hitherto, laboured and sweat early and -late, watching day and night, and now my travails begin to come -to effect. Days and hours have I bestowed upon my studies. Behold -the true countenance of God is sealed upon me, the Lord hath given -mirth in my heart: and therefore in the same will I lay me down -in peace and rest (Psa 4). And who then shall dare to blame this -our age consumed; or say that our years be cut off? What man can -now cavil that these our labours are lost, which have followed, -and found out the Lord and maker of the world, and which have -changed death with life? My portion is the Lord, saith my soul, -and therefore, I will seek and wait for him. - -'Now then, if to die in the Lord be not to die but live most -joyfully, where is this wretched worldly rebel, which blameth us -of folly, for giving away our lives to death? O how delectable -is this death to me! to taste the Lord's cup, which is an assured -pledge of true salvation; for so hath the Lord himself forewarned -us, saying, the same that they have done to me, they will also do -unto you. Wherefore let the doltish world, with his blind worldlings -(who in the bright sunshine, yet go stumbling in darkness, being -as blind as beetles), cease thus unwisely to carp against us for -our rash suffering, as they count it. To whom, thus, we answer -again, with the holy apostle, that neither tribulation, nor anguish, -nor hunger, nor nakedness, nor jeopardy, nor persecution, nor -sword, shall be able ever to separate us from the love of Christ; -we are slain all the day long; we are made like sheep ordained to -the shambles (Rom 8). - -'Thus,' saith he, 'do we resemble Christ our Head, which said that -the disciple cannot be above his master, nor the servant about -his Lord. The same Lord hath also commanded that every one shall -take up his cross and follow him (Luke 9). Rejoice, rejoice, my -dear brethren and fellow-servants, and be of good comfort, when ye -fail into sundry temptations; let your patience be perfect in all -parts. For so it is foreshowed us before, and is written, that -they which shall kill you shall think to do God good service. -Therefore, afflictions and death be as tokens and sacraments of -our election and life to come. Let us then be glad and sing unto -the Lord, when as we, being clear from all just accusations, are -persecuted and given to death; for better it is that we in doing -well do suffer, if it so be the will of God, than doing evil (1 -Peter 3). We have for our example Christ and the prophets which -spake in the name of the Lord, whom the children of iniquity did -quell[16] and murder. And now we bless and magnify them that then -suffered. Let us be glad and joyous in our innocency and uprightness; -the Lord shall reward them that persecute us; let us refer all -revengement to him. - -'I am accused of foolishness, for that I do not shrink from the -true doctrine and knowledge of God, and do not rid myself out of -these troubles, when with one word I may. O the blindness of man, -which seeth not the sun shining, neither remembereth the Lord's -words. Consider therefore what he saith, you are the light of -the world. A city built on the hill cannot be hid; neither do men -light a candle and put it under a bushel, but upon a candlestick, -that it may shine, and give light to them in the house. And in -another place he saith you shall be led before kings and rulers. -Fear ye not them which kill the body, but him which killeth both -body and soul. Whosoever shall confess me before men, him will -I also confess before my Father which is in heaven; and he that -denieth me before men, him will I also deny before my heavenly -Father. - -'Wherefore, seeing the words of the Lord be so plain, how, or by -what authority, will this wise counsellor then approve this his -counsel which he doth give? God forbid that I should relinquish -the commandments of God and follow the counsels of men. For it -is written, Blessed is the man that hath not gone in the way of -sinners, and hath not stood in the counsels of the ungodly, and -hath not sit in the chair of pestilence (Psa 1).[17] God forbid -that I should deny Christ where I ought to confess him; I will -not set more by my life than by my soul, neither will I exchange -the life to come for this world here present. O how foolishly -speaketh he which argueth me of foolishness!' - -And a little farther he saith, 'And now let this carnal politic -counsellor, and disputer of this world, tell wherein have they -to blame me. If in mine examinations I have not answered so after -their mind and affection as they required of me, seeing it is not -ourselves that speak, but the Lord that speaketh in us, as he -himself doth fore-witness, saying, When you shall be brought before -rulers and magistrates, it is not you yourselves that speak, but -the Spirit of my Father that shall be in you (Matt 10). Wherefore, if -the Lord be true and faithful of his word, as it is most certain, -then there is no blame in me; for he gave the words that I did -speak, and who was I that could resist his will? - -'If any man shall reprehend the things that I said, let him then -quarrel with the Lord, whom it pleased to work so in me; and if -the Lord be not to be blamed, neither am I herein to be accused, -which did that I purposed not, and that I fore-thought not of. -The things that there I did utter and express [he means when he -was before the magistrates], if they were otherwise than well, -let them show it, and then will I say that they were my words, -and not the Lord's. But if they were good and approved, and such -as cannot justly be accused, then must it needs be granted, spite -of their teeth, that they proceeded of the Lord; and then who be -they that shall accuse me--people of prudence? Or who shall condemn -me--just judges? And though they so do, yet, nevertheless, the -word shall not be frustrate, neither shall the gospel be foolish -or therefore decay, but rather the kingdom of God shall the more -prosper and flourish unto the Israelites, and shall pass the sooner -unto the elect of Christ Jesus, and they which shall so do shall -prove the grievous judgment of God. Neither shall they escape -without punishment that be persecutors and murderers of the just. - -'My well-beloved,' saith he, 'lift up your eyes and consider the -counsels of God. He showed unto us a late an image of his plague, -which was to our correction; and if we shall not receive him he -will draw out his sword and strike with sword, pestilence, and -famine, the nation that shall rise against Christ.' - -This, as I said, is part of a letter writ by Pomponius Alerius, -an Italian martyr, who, when he wrote it, was in prison, in, as -he calls it, his delectable orchard, the prison of Leonine, 12 -calend. August, anno 1555. As is to be seen in the second volume -of the book of martyrs.[18] - -This man was, when he wrote this letter, in the house of the forest -of Lebanon, in the church in the wilderness, in the place and way -of contending for the truth of God, and he drank of both these -bitter cups of which I spake before, to wit, of that which was -exceeding bitter, and of that which was exceeding sweet, and the -reason why he complained not of the bitter was because the sweet -had overcome it--as his afflictions abounded for Christ, so did -his consolations by him. So, did I say? they abounded much more. - -But was not this man, think you, a giant, a pillar in this house? -Had he not also now hold of the shield of faith? Yea, was he not -now in the combat? And did he not behave himself valiantly? Was -not his mind elevated a thousand degrees beyond sense, carnal -reasons, fleshly love, self-concerns, and the desires of embracing -temporal things? This man had got that by the end that pleased -him; neither could all the flatteries, promises, threats, or -reproaches, make him one listen to or desire to inquire after what -the world or the glory of it could afford. His mind was captivated -with delights invisible; he coveted to show his love to his Lord -by laying down his life for his sake; he longed to be there where -there shall be no more pain, nor sorrow, nor sighing, nor tears, -nor troubles; he was a man of a thousand (Eccl 7:28). - -But to return again to our text. You know we are now upon the -vessels of the house of the forest of Lebanon, which, I have told -you, could not be vessels for worship, for that worship that was -ordained to be performed at the temple was also confined to that, -and to the vessels that were there. Therefore they must be, in -all probability, the vessels that I have mentioned, the which you -see how we have expounded and applied. If I am out I know it not; -if others can give me better light here about for it I will be -thankful. - -There was also added to this house of the forest of Lebanon, -store-cities, chariot-cities, and cities of horsemen, unto which -king Jotham added castles and towers (2 Chron 8:4-6, 27:3,4). - -These might be to signify by what ways and means God would at times -revenge the quarrel of his church, even in this world, upon them -that, without cause, should, for their faith and worship, set -themselves against them. For here is a face of threatening revenge, -they were store-houses, chariot-cities, cities of horsemen, with -castles and towers. And they stood on the same ground that this -house was builded upon, even in the forest of Lebanon. We know that -in Israel God stirred up kings who at times suppressed idolatry -there, and plagued the persecutors too, as Jehu, Hezekiah, Josiah, -&c. And he has promised that, even in gospel times, kings 'shall -hate the whore,--make her desolate and naked, and shall eat her -flesh and burn her with fire' (Rev 17:12,16). - -Here now are the store-houses, chariot-cities, cities of horsemen, -with towers and castles, for the help to the house of the forest -of Lebanon, for the help of the church in the wilderness, or, as -you have it in another place, as the serpent cast floods of water -out of his mouth after the woman, 'that he might cause her to be -carried away of the flood. And the earth helped the woman, and -the earth opened her mouth and swallowed up the flood which the -dragon cast out of his mouth' (Rev 12:15,16). Thus the Medes and -Persians helped to deliver the church from the clutches and strong -hand of the king of Babylon. - -This Lebanon, therefore, was a place considerable and a figure -of great things; the countenance of the Lord Jesus is compared to -it, and so is the face of his spouse, and also the smell of her -garment (Cant 4:11, 5:15, 7:4). - -CHAPTER X. - -OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON. - -Solomon also made a porch to this house of the forest of Lebanon. -He made several porches, as one for the temple, one for the house -which he dwelt in, one for the throne of the kingdom, and this -that was for the house of the forest of Lebanon, of all which this -last is that mentioned. - -'And he made a porch of pillars, the length thereof was fifty -cubits, and the breadth thereof thirty cubits; and the porch was -before them, and the other pillars, and the thick beam were before -them' (1 Kings 7:6). This porch was famous both for length, and -breadth, and strength, it was able to contain a thousand men. It -was like that of the tower of David, otherwise called the stronghold, -the castle of Zion, which is the city of David (2 Sam 5:7; 1 Chron -11:5; Micah 4:8). - -This tower of David was built for an armoury, whereon there hanged -a thousand bucklers, all shields of mighty men. It was fifty cubits -long and thirty broad, a spacious place, a large receptable for -any that liked to take shelter there. It was made of pillars, even -as the house within was, or it stood upon pillars. The pillars, you -know I told you before, were to show us what mighty men, or what -men of mighty grace, God would have in his church in the wilderness -furnished with. And it is worth your observing here also we have -pillars, pillars. And he made the porch of pillars, that is, of -pillars of cedar, as the rest of the pillars of the house were. - -'And the porch was before them.' That is, as I take it, an entering -porch, less than the space within, so that the pillars, neither -as to number nor bigness, could be seen without, until at least -they that had a mind to see entered the mouth of the porch. And -by this was fitly prefigured how unseen the strength of the church -under persecution is of all that are without her. Alas! they think -that she will be run down with a push, or, as they said, 'What -do these feeble Jews? Will they fortify themselves? Will they -sacrifice? Will they make an end in a day? Will they revive the -stones out of the heaps of the rubbish which are bunt?' Alas! 'if -a fox go up he shall even break down their stone wall' (Neh 4:2,3). - -But do you think these men saw the strength of the Jews now? No, -no, their pillars were within, and so were shadowed from their -eyes. David himself could not tell what judgment to make of the -way of the world against the people of God, until he went into -the sanctuary of God (Psa 73:16,17). - -How then can the world judge of the condition of the saints? Alas, -had they known the church's strength, surely they would not, as -they have, so furiously assaulted the same. But what have they -got by all they have done, either against the head or body of the -same? She yet has being in the world, and will have, shall have, -though all the nations on earth should gather themselves together -against it. Nor is it the cutting off of many that will make her -cease to flourish. Alas, were she not sometimes pruned and trimmed -her boughs would stand too thick. Those therefore that are taken -away with God's pruning-hooks are removed, that the under branches -may grow the better.[19] But, I say, to extinguish her it is in -vain for any to hope for that. She stands upon pillars, on rocks, -on the munition of rocks; stand therefore she must, whether the -world believes it or no. - -'And the other pillars--were before them,' or, as the margin has -it, 'according to them.' The other pillars, that is, they more -inward, those that were in the body of the house. Christ doth -not, as the poor world doth, that is, set the best leg before; the -pillars that were more inward in the house were as good as those -in the front. It is true some are appointed to death to show to -the world the strength of grace, not that he can help nobody to -that strength but they. The most feeble of his flock, when Christ -shall stand by and strengthen them, are able to do and bear what -the strong have underwent. For so he saith. - -And 'the other pillars and the thick beams were' according to -them; nay, 'before them.' Indeed, they that are left seem weak -and feeble if compared to them that have already been tried with -fire and sword and all the tortures of men. But that grace by -which they were helped that have done such mighty acts already, -can help those who seem more weak yet to go beyond them. God -strengtheneth 'the spoiled against the strong, so that the spoiled -shall come against the fortress' (Amos 5:9). Or, as another scripture -has it, 'The lame take the prey' (Isa 33:23). So that you see here -is all substance. All here are pillars and thick beams, both in -the house and in the porch. - -The conclusion therefore is:--The true members of the church in -the wilderness are strong, mighty, being made able by the grace -of God for their standing, and being also coupled and compacted -together with the biggest bands or thickest beams that the Holy -Ghost puts forth to bind and hold this church together. And there -is reason for it. The church is God's tower or battery by which -he beateth down Antichrist, or if you will have it in the words -of the prophet, 'Thou art my battle-axe and weapons of war; for -with thee [saith God] will I break in pieces,' &c. (Jer 51:19,20). -Wherefore, since the church is set for defence of religion, and -to be as a battery to beat down Antichrist, it is requisite that -she should be made up of pillars of strong and staunch materials.[20] - -The largeness of the porch was commodious; it was the next shelter, -or the place whereunto they of the house of the forest of Lebanon, -when pursued, might resort or retreat with the less difficulty. -Thus the church in the wilderness has her porch, her place, her -bosom, whereunto her discouraged may continually resort, and take -up and be refreshed. As Abiathar thrust in to David and his men -in the wilderness, in the day when Saul had slain his father, and -of his brethren, even 'four-score and five persons that did wear -a linen ephod' (1 Sam 22:17-23). - -When the apostles were persecuted 'they went to their own company,' -because the Lord was there (Acts 4:23). There we find the pillars, -and have both solace and example. There, as Pomponius said of his -person, stands Christ Jesus in the front as Captain of the Lord's -host, and round about him the old fathers, prophets, apostles, -and martyrs. This porch, therefore, I take to be a figure of those -cordial and large affections which the church in the wilderness -has to all, and for all them that love the truth, and that suffer -and are afflicted for the sincere profession thereof. - -This porch was bigger than that which belonged to the temple by -much, to show that those that are made the objects of the enemies' -rage most are usually most prepared with affection for them that -are in the same condition. Fellow-feeling is a great matter. It -is said of the poor afflicted people that were in Macedonia 'in -a great trial of affliction, the abundance of their joy and their -deep poverty abounded unto the riches of their liberality;[21] for -to their power,--yea, and beyond their power,' they showed their -charity to the destroyed church of Jerusalem (2 Cor 8:1-4). - -And a porch in a forest, or a bosom in a wilderness, is seasonable -to them that in the wilderness are faint and weary. Nabal shut up -his doors against David, and therefore he died like a beast. Poor -David! thou wast bewildered, but this churl had no compassion for -thee (1 Sam 25:5-13, 25-39). Blest Obadiah, thou hadst a bosom, -and bread, and hiding-places for the church, when rent and torn by -the fury of Jezebel, and thou hast for it thy reward in heaven (1 -Kings 18:3,4; Matt 10:42). Ebedmelech, because he had compassion -on Jeremiah when he was in the dungeon, God did not only give him -his life for a prey, but promised him the effects of putting his -trust in the Lord (Jer 38:7-11, 39:15-18). - -And he made a porch of pillars. The porch is but the entrance -of the house, whither many go that yet step not into the house, -but make their retreat from thence; but it is because they are -non-residents, they only come to see; or else, if they pretended -more, it was not from the heart. 'They went out from us,' said -John, 'but they were not of us; for if they had been of us they -would, no doubt, have continued with us; but they went out that -they might be made manifest that they were not all of us' (1 John -2:19). - -And forasmuch as this porch was fifty cubits long, men may take many -a step straight forward therein and be but in the porch yet.[22] -Even as we have seen men go, as one would think, till they are -out of view in the porch of this church in the wilderness, but -presently you have them without the door again. - -True, this porch was made of pillars, and so to every one, at -first entrance, it showed the power of the place; the church in -the wilderness also is so builded that men may see it is ordained -for defence. Men also, at their first offer to step over the threshold -there, with mouth profess that they will dwell as soldiers there. -But words are but wind; when they see the storm a-coming they -will take care to shift for themselves. This house, or church in -the wilderness, must see to itself for all them. - -As the house therefore is a figure of the church in the wilderness, -so, so great a porch belonging to it may be also to show that -numbers may there be entertained that, if need be, will quickly -whip out again. Although therefore the porch was made of pillars, -yet every one that walked there were not such. The pillars was -to show them, not what they were, but what they should be that -entered into this house. - -The church also in the wilderness, even in her porch or first entrance -into it, is full of pillars, apostles, prophets, and martyrs of -Jesus. There also hang up the shields that the old warriors have -used, and are plastered upon the walls the brave achievements -which they have done. There are also such encouragements there -for those that stand, that one would think none that came thither -with pretence to serve there would, for very shame, attempt to go -back again; and yet, not to their credit be it spoken, they will -forsake the place without blushing, yea, and plead for this their -so doing. But I have done with the explicatory part, and conclude -that from these ten particulars thus handled in this book, the house -of the forest of Lebanon was a type, or figure, of the church in -the wilderness. - -Nor do I know, if this be denied, how so fitly to apply some of -these texts which speak to the church, to support her under her -troubles, of the comforts that afterwards she shall enjoy, since -they are presented to her under such metaphors as clearly denote -she was once in a wilderness, for instance, - -1. 'Sing, O ye heavens; for the Lord hath done it [that is, redeemed -his servant Jacob from his sins and from the hand of the enemy]: -shout, ye lower parts of the earth [or church once trampled under -feet]: break forth into singing, ye mountains, O forest, and every -tree therein [here is comfort for the church under the name of -a forest, that in which the house we have been speaking of was -built]: for the Lord hath redeemed Jacob, and glorified himself -in Israel' (Isa 44:23). To what, I say, can this text more fitly -be applied, than to the church in the wilderness, put here under -the name of a forest as well as under the title of heaven? Yea, -methinks it is cried here to her, 'O forest,' on purpose to intimate -to us that the house in the forest of Lebanon was the figure of -the church in this condition. - -2. Again, 'Is it not yet a very little while, and Lebanon shall -be turned into a fruitful field, and the fruitful field shall -be esteemed as a forest? And in that day shall the deaf hear the -words of the book, and the eyes of the blind shall see out of -obscurity, and out of darkness. The meek also shall increase their -joy in the Lord, and the poor among men shall rejoice in the holy -One of Israel. For the terrible one is brought to nought, and -the scorner is consumed, and all that watch for iniquity are cut -off' (Isa 29:17-20). Lebanon was a forest, but now she must be a -fruitful field. What means he here by Lebanon but the church under -persecution, and the fruitful field? Mistress Babylon shall become -as a forest, that is, as the church under distress. But when -shall this be? Why, when the terrible one is brought low and the -scorner is consumed, &c. - -What can be more plain than this to prove that Lebanon, even the -house in the forest of Lebanon, for that is here intended, was -a figure of the church in the wilderness, or in a tempted and -persecuted state. For to be turned into a fruitful field signifies -the recovering of the afflicted church into a state most quiet -and fruitful; fruitful fields are quiet because they are fenced, -and so shall the church be in that day. - -3. 'The wilderness and the solitary place shall be glad for them; -and the desert shall rejoice, and blossom as the rose' (Isa 35:1). - -What are we to understand by these words if they be not a prophecy -of the flourishing state of Christ's kingdom, who, in the days of -her persecution, is compared to a wilderness, to a desert, and to -solitary places. And she 'shall be glad for them'; for what? for -that she is rid of the dragons, wild beasts, satyrs, screech owls, -great owl, and vulture, types of the beasts and unclean birds of -Antichrist (Isa 34:13-15). - -She shall be glad for them that they are taken away from her and -placed far away, for then no lion shall be there nor any ravenous -beast; yea, it is the habitation of dragons, where each lay, shall -be grass, with reeds and rushes, as it is, Isaiah 35. And now 'the -lame man shall leap as a hart, and the tongue of the dumb sing; -for in the wilderness shall waters break out, and streams in the -desert.' Read the whole chapter. - -For that the desert and wilderness is thus mentioned, and that to -express the state of the church in trouble by, it is clear that -Lebanon is not excluded, nor the thing that is signified thereby, -which, I say, is the church in her low estate, in her forest, or -wilderness condition. - -4. 'I will plant in the wilderness the cedar, the shittah-tree, -and the myrtle, and the oil-tree; I will set in the desert the -fir-tree, and the pine, and the box-tree together' (Isa 41:19). - -Can any think that trees are the things taken care of here? They -are the men that Antichrist has murdered in his heat and rage -against Christ, the which God will restore again to his church, -when Antichrist is dead and buried in the sides of the pit's -mouth. And that you may the better understand he meaneth so, he -expresseth again the state of the church as like to a wilderness -condition, and promiseth that in that very church, now so like a -wilderness, to plant it again with Christians, flourishing with -variety of gifts and graces, signified by the various nature and -name of the trees spoken of here. - -5. 'Behold, I will do a new thing; now it shall spring forth; -shall ye not know it? I will even make a way in the wilderness, -and rivers in the desert. The beast of the field shall honour me, -the dragons and the owls: because I give waters in the wilderness, -and rivers in the desert, to give drink to my people, my chosen' -(Isa 43:19,20). Here God alludes to the condition of the children -of Israel in the wilderness of old, and implies they shall be in -a wilderness again; and as then he gave them water, and delivered -them from serpents, cockatrices, vipers, dragons, so he will do -now, now to his people, his chosen. - -6. 'The Lord shall comfort Zion: he will comfort all her waste -places; and he will make her wilderness like Eden, and her desert -like the garden of the Lord; joy and gladness shall be found -therein, thanksgiving, and the voice of melody' (Isa 51:3). - -See here are Zion's waste places, Zion's wilderness, forest, or -Lebanon. Next here is a promise that he will comfort her; and -what doth this suppose but that she was in her wilderness state, -uncomfortable at least as to her outward peace, her liberty, and -gospel privileges and beauties? Then here is the comparison, by -which he illustrates his promise as to what degree and pitch he -will comfort her. 'He will make her wilderness like Eden, and her -desert like the garden of the Lord.' The effects of all which will -be she will have joy and gladness; she will be thankful, and be -melodious in her voice, in her soul to the Lord. This, I say, will -follow upon her deliverance from her desert, her wilderness, her -desolate, and comfortless state: all which is more fully expressed -by her repeated hallelujahs (Rev 19:1-6). Which hallelujahs there -are the effect of her deliverance from the rage of the beast -and great whore, of whose greatness and ruin you read in the two -foregoing chapters. Now, I say, since the church was to be in -a wilderness condition under the gospel; and since we have this -house of the forest of Lebanon so particularly set forth in the -Scriptures; and also since this house, its furniture, its troubles, -and state, do so paint out this church in this wilderness state, -I take it to be for that very thing designed, that is to say, to -prefigure this church in this her so solitary and wilderness state. - -[CONCLUSION.] - -We will now therefore here make a brief conclusion of all. - -First. This may inform us of the reason of the deplorable state -of a professing people. It is allotted to them in this world to be -so. The world, and men of the world, must have their tranquility -here, and must be possest of all; this was foreshown in Esau, who -had of his sons many that were dukes and kings before there was -any king in Israel (Gen 36:31). God so disposing of things that -all may give place when his Son shall come to reign in Mount Zion, -and before his ancients gloriously, which coming of his will be -at the resurrection, and end of this world, and then shall his -saints reign with him; 'when Christ, who is our life, shall appear, -then shall ye also appear with him in glory' (Col 3:4). - -Let not therefore kings, and princes, and potentates be afraid; -the saints that are such indeed, know their places, and are of a -peaceable deportment; 'the earth God hath given to the children of -men,' and his kingdom to the sons of God (Psa 115:16; Matt 25:34; -Luke 12:32). - -I know there are extravagant opinions in the world about the -kingdom of Christ, as if it consisted in temporal glory in part, -and as if he would take it to him by carnal weapons, and so maintain -it in its greatness and grandeur; but I confess myself an alien -to these notions, and believe and profess the quite contrary, and -look for the coming of Christ to judgment personally, and betwixt -this and that, for his coming in Spirit, and in the power of his -word to destroy Antichrist, to inform kings, and so give quietness -to his church on earth; which shall assuredly be accomplished,[23] -when the reign of the beast, the whore, the false prophet, and of -the man of sin is out (2 Thess 2:8; Isa 49:23, 52:15, 60:3,10,11,16, -62:2; Rev 21:24). - -Second. Let this teach men not to think that the church is cursed -of God, because she is put in a wilderness state. Alas, that is -but to train her up in a way of solitariness, to make her Canaan -the more welcome to her. Rest is sweet to the labouring man. Yea, -this condition is the first step to heaven; yea, it is a preparation -to that kingdom. God's ways are not as man's. 'I have chosen thee,' -saith he, 'in the furnace of affliction.' When Israel came out of -Egypt, they were led of God into the wilderness; but why? That he -might have them to a land, that he had espied for them, that he -might bring them to a city of habitation (Eze 20:6; Psa 107:1-7). - -The world know not the way of the Lord, nor the judgment of our -God. Do you think that saints that dwell in the world, and that -have more of the mind of God than the world, would, could so rejoice -in God, in the cross, in tribulations and distresses, were they -not assured that through many tribulations is the very roadway to -heaven (Acts 14:22). - -Let this then encourage the saints to hope, and to rejoice in hope -of the glory of God, notwithstanding present tribulations. This -is our seed-time, our winter; afflictions are to try us of what -mettle we are made; yea, and to shake off worm-eaten fruit, and -such as are rotten at core. Troubles for Christ's sake are but -like the prick of an awl in the tip of the ear, in order to hang -a jewel there. - -Let this also put the saints upon patience: when we know that -a trial will have an end, we are by that knowledge encouraged to -exercise patience. I have a bad master, but I have but a year to -serve under him, and that makes me serve him with patience; I have -but a mile to go in this dirty way, and then I shall have my path -pleasant and green, and this makes me tread the dirty way with -patience. I am now in my rags, but by that a quarter of a year is -come and gone, two hundred a year comes into my hand, wherefore I -will wait, and exercise patience. Thus might I multiply comparisons. -Be patient then, my brethren; but how long? to the coming of the -Lord. But when will that be? the coming of the Lord draws nigh. - -'Be patient,' my brethren, be long patient, even 'unto the coming -of the Lord. Behold, the husbandman waiteth for the precious fruit -of the earth, and hath long patience for it, until he receive the -early and latter rain. Be ye also patient; stablish your hearts: -for the coming of the Lord draweth nigh' (James 5:7,8). - -FOOTNOTES: - -1. The second month in the Hebrew calendar began April 7.--Ed. - -2. A common expression for difference.--'What's the odds between -us?'--Ed. - -3. The churches of Christ have suffered under bitter persecution, -and been in a wilderness state, from the primitive times, through -Popish days, and under the relentless cruelties suffered by the -Covenanters and Nonconformists from the Church of England. As the -gospel spreads, it humanizes and softens the hearts even of the -rebellious. The dread fire no longer consumes the cedars of Lebanon. -Still there remains the contemptuous sneer, the scorn, the malice -of the soul, against Christ and his spiritual seed. Not many years -since the two daughters of an evangelical clergyman, a D.D., came -out, from strong and irresistible conviction, and united with one -of the straitest sects of Dissenters--the Plymouth Brethren. The -unhappy parent could not brook the insult to his order, and died -insane.--Ed. - -4. Bunyan not only experienced the richest enjoyments in jail, -but it is very probable that his life was saved for a few years -by his having lain in prison during the violent heat and storm of -persecution which raged in the early part of the reign of Charles -II. Thus God mysteriously restrains the wrath of man, and makes -it to praise him. The damp unwholesome dungeon, intended for his -destruction, crowned him with peculiar honour, because, as in his -Patmos, he there wrote his immortal book.--Ed. - -5. Pill, to rob; poll, to exact, to extort. 'The church is pilled -and polled by its own flocks.'--South, Ser. 11. v. 5.--Ed. - -6. Maundrel measured a cedar which was thirty-six feet six inches -in girth, and one hundred and eleven feet in the spread of its -boughs; the foliage is ever green, and it mounts up to an enormous -height.--Ed. - -7. It is one of the strongest proofs that the human mind is disordered -by sin, that man is by nature senseless to the sublime truths of -Christianity--the beam, the truth which saves the world from utter -moral desolation. What wonders open before the eyes of the young -convert, stretching far away into that heavenly and eternal -felicity which had been shut out from his vision by the gloom of -death! Life and immortality is brought to light. His life, and -all other things, become but dross, that he may win Christ, and -maintain his cause in the world.--Ed. - -8. All men have the same Bible, but all have not sought for spiritual -discernment. The Beast, whether of Rome, Greece, or England, that -looks through the Word to find some plausible means of tyrannising -over the soul, by preventing man from using his own eyes in seeking -salvation, whether it be by church canons or acts of Parliament -interfering with the exercise of private judgment, is an enemy -to, and hater of, the true light.--Ed. - -9. Humanity, in its usual acceptation, means the inferiority of -man to the divine or angelic nature, but superiority to the mere -animal or brute creation. 'The nature of man, wherein he is -lesse than God Almighty, and excellynge not withstandyng al other -creatures in erth, is called humanitie.'--Sir T. Eliot. Bunyan's -illustration of the word is curious.--Ed. - -10. A common mode of picturing the virgin Mary for the devotee of -Popery to worship, is a whole length beautiful woman, with rays -as of the sun shooting out all round her, standing upon the moon, -and upon her head a splendid crown ornamented with twelve stars. -Under such a disguise, who would expect to find 'the well-favoured -harlot establishing a throne for Satan?'--Ed. - -11. Inventions, fictions, fables.--Ed. - -12. The Hebrew words translated in the authorized version of the -Bible, 'And a target' or gorget 'of brass,' are rendered, in all -the earlier versions, 'And a shield of brass.' Perhaps a cuirass; it -was evidently defensive brass armour, worn between the shoulders.--Ed. - -13. No formal service such as that of the temple. While the churches -are in the wilderness, suffering under the fangs of Antichrist, -religious services must be adapted to their circumstances. At times -fervent silent prayer, unheard on earth, but recorded in heaven; -at other times in an upper chamber or a forest, afraid to sin, -lest it should bring the enemy upon them. How ought we to bless -God for giving us the full enjoyment of public worship, even while -in the wilderness.--Ed. - -14. One of the popular delusions of our day is, that all sects -have been intolerant and persecutors when they had the opportunity. -This is a gross falsehood. Who can charge the Waldenses, Albigenses, -or Lollards with that spirit of Antichrist? Who dares charge the -Quakers with a persecuting spirit? They had the full opportunity -when governing Pennsylvania. Who can accuse the Baptists with -injuring those who differed from them when Roger Williams and his -Baptist brethren obtained the charter of Rhode Island, with full -power to rule themselves by any form of government they preferred? -His magna charta concludes with these words, 'And let the saints -of the Most High walk in this colony without molestation, in the -name of Jehovah their God, for ever and ever.' And it has never -been violated. Persecution has never sullied its annals. Freedom -to worship God was the desire of its founder--for himself and of -all; and he nobly endured till it was accomplished.--Ed. - -15. This word was used by Fox in translating the letter of Algerius; -I cannot find it in any dictionary. It probably refers to this -poor prisoner for Christ being confined in a 'soler,' or room, -close under the roof of his prison, in which an Italian sun must -have rendered the heat intense. The word 'sooly' may be derived -from the Anglo-Saxon 'swool,' sultry; the Dutch use swoel, zoel, -and zoelheid, for heat and sultry heat.--Ed. - -16. The obsolete verb, to kill.--Ed. - -17. This is a curious mode of expressing the awful gradation of -a sinner. 1. To go in the way of sinners. 2. To enter into their -counsels. 3. To sit in the scorner's seat, here called 'the chair -of pestilence.' This is from the vulgate Latin, which renders it -pestilentiae.--Ed. - -18. Pomponius Algerius, born in Capua, a young man of great learning, -was student in the University of Padua, where he, not being able -to conceal the verity of Christ's gospel which he learned by the -heavenly teaching of God's grace, ceased not, both by doctrine -and example of life, to inform as many as he could in the same -doctrine, and to bring them to Christ; for which he was accused of -heresy, and brought to Rome, where he was burned alive. He wrote -this letter while in prison at Venice.--See Fox's Acts and Monuments, -edit. 1631. vol. ii. p. 181. - -Mr. Southey thought that this letter gave Bunyan some germ of his -Pilgrim's Progress!! He takes it from the words, 'In this world -there is no mansion firm for me, and therefore I will travel up to -the New Jerusalem, which is in heaven.'--Life of Bunyan, p. xc.--Ed. - -19. Thus the blood of the martyrs was the seedtime of the church, -and it produced an abundant harvest. That God suffered the choicest -of his saints to pass through such dreadful sufferings in their -way to glory, is a proof that God's ways are not our ways, but -they are infinite in wisdom and mercy.--Ed. - -20. Consult Bunyan's admirable treatise, Of Antichrist and his -Ruin. - -21. How easily is this riddle resolved by those who visit the -afflicted. The Christian poor beat the rich out and out in charity. -The poor mother rises long before her usual time, and having fitted -her own children for school, runs to her sick neighbour to do the -same for her little ones, frequently sharing with them her own -children's food; and then, like an angel of mercy, watches over and -comforts her sick neighbour. Such is the unostentatious Christian -charity found among the Christian poor. O that it may more and -more abound.--Ed. - -22. These home-thrusts at conscience, so constantly met with in -Bunyan's works, should have the effect of exciting us to solemn -self-examination. May we never be contented with the porch, but -enter and enjoy the riches of Divine grace.--Ed. - -23. The gradual spread of the gospel, like the leaven, must -eventually leaven the whole. How astonishing has been its progress -since Bunyan entered the celestial city. If his happy spirit -hovers as a guardian angel about the saints at Bedford, how must -he rejoice in the change. The iron hand of despotic oppression -laid low; his old prison swept away; the meetings in dells, and -woods, and barns, exchanged for large and commodious places of -worship. How he must wonder at our want of gratitude, and love, -and zeal, in return for such mercies.--Ed. - -*** - -THE WATER OF LIFE; - -OR, - -A DISCOURSE SHOWING THE RICHNESS AND GLORY - -OF THE - -GRACE AND SPIRIT OF THE GOSPEL, - -AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. - -BY JOHN BUNYAN. - -'And whosoever will, let him take the water of life freely.'--Revelation -22:17 - -London: Printed for Nathanael Ponder, at the Peacock in the Poultry, -1688. - -ADVERTISEMENT BY THE EDITOR. - -Often, and in every age, the children of God have dared to doubt the -sufficiency of divine grace; whether it was vast enough to reach -their condition--to cleanse them from the guilt of all their -sins--and to fit their souls to dwell with infinite holiness -in the mansions of the blessed. To solve these doubts--to answer -these anxious inquiries, Bunyan wrote many of his works; for although -he was a Boanerges, or son of thunder, to awaken the impenitent, -he was eminently a Barnabas--a son of consolation--an evangelist -to direct the trembling inquirer to Christ the way, the truth, and -the life. He proclaims first, from his own experience, that there -is 'Grace abounding to the Chief of Sinners'; then he proclaims -'Good News for the Vilest of Men, the Jerusalem Sinner is -Saved'--'Christ is an Advocate'--'Christ is a complete Saviour.' -Every one is invited with a 'Come and welcome to Jesus Christ.' -There is 'Justification by his Righteousness'--'Salvation by his -Grace.' 'He is a Throne of Grace' to which all are freely invited. -Even 'The Broken Heart is an acceptable sacrifice.' There is 'The -Holy City, New Jerusalem,' to receive such at the end of their -pilgrimage, and directions amply given to the pilgrim to guide -him in his progress to the celestial city; and he now introduces -us to a majestic overflowing river, 'The Water of Life,' sufficient -for the refreshment and solace of the myriads of God's saints -who have lived from the creation, and will live until the final -consummation of all things, when the prophet in holy vision saw -'a great multitude which no man could number, of all nations, -and kindreds, and people, stand before the throne, and before the -Lamb.' This work was the result of the author's mature experience, -being published by him during the last year of his eventful life. -In it he refers to one of those ten excellent manuscripts left -by him at his decease, prepared for the press, and afterwards -published by Mr. Doe. It is called, The Saint's Privilege and -Profit. The way in which he alludes to this, as if it had been -printed, shows that he had fully determined to publish it shortly, -and this, if it was needed, would confirm our confidence in those -treatises. He thus refers to it: 'Because I have spoken of this -thing, more particularly upon that text, 'Let us therefore come -boldly unto the throne of grace,' I shall therefore here say no -more.' - -Two things are rather extraordinary with regard to this valuable -treatise on the Water of Life. One is, that although inserted in -every list of our author's works, both published by himself and by -his friends after his decease, it escaped the researches of Doe, -Wilson, Chandler, Whitfield, and others who collected and published -Bunyan's works, excepting only the edition with Mason's notes, -printed for A. Hogg about 1785. The other singular circumstance -is, that although the separate treatises of Bunyan were all most -wretchedly and inaccurately printed, the Water of Life has in -this respect suffered more than any other of his works. A modern -edition of this book, published at Derby by Thomas Richardson, -is, without exception, the most erroneously printed of all books -that have come under my notice. The Scriptures are misquoted--words -are altered so as to pervert the sense--whole sentences and -paragraphs, and even whole pages in three or four places, and, in -one instance, four consecutive pages, are left out!!! I should be -grieved if more penal enactments were added to our statutes, but -surely there should be some punishment for such a crime as this. -The other editions are more reputable, but very incorrect. One -of them bears the imprint of 'London, for James Bunyan, 1760.' -Another has 'London, sold by Baxter, Doolittle, & Burkit,' evidently -fictitious names, adopted from those three great authors. The -Pilgrim's Progress was twice published by D. Bunyan, in Fleet -Street, 1763 and 1768; and the Heavenly Footman, 'London, sold by -J. Bunyan, above the Monument.' All these are wretchedly printed, -and with cuts that would disgrace an old Christmas carol. Thus -the public have been imposed upon, and thus the revered name of -Bunyan has been sacrificed to the cupidity of unprincipled men. -Had his works been respectably printed they would have all been -very popular and useful, and his memory have been still more -venerated. - -To attract his readers to come personally, and partake the blessings -imparted by the water of life, Bunyan shows that, as a medicine, -it alone is the specific to cure the sin-sick soul--all other -applications must fail most fatally--'all other remedies come from -and return to the Dead Sea'--while the water of life issues from, -and leads the soul to, the throne of God. It cleanseth from the -old leaven. The Divine Physician is ever ready to administer to -the wearied soul. Be not misled by worldly-wisemen to take advice -of the doctor's boy, but go direct to Jesus; he is ready--he is -willing to cure and save to the uttermost. His medicine may be -sharp, but merely so as to effect the cure 'where bad humours are -tough and churlish.' 'It revives where life is, and gives life -where it is not. Take man from this river, and nothing can make -him live: let him have this water and nothing can make him die.' -The river of water of life allegorically represents the Spirit -and grace of God; thus the truth is mercifully set before us, for -'what is more free than water, and what more beneficial and more -desirable than life?' Vast and majestic rivers convey but a faint -idea of the immensity of Divine grace; in comparison with which -'the most mighty mountain dwindles into the least ant's egg or -atom in the world.' A stream of grace issued from the same source -during the patriarchal dispensation, and then mankind were directed to -it by immediate revelation, or by the tradition of their fathers. -It extended under the Jewish or Levitical law, in its course passing -through the temple, issuing from under the threshold of God's -house, revealed by types, and shadows, and an earthly priesthood, -and then 'grace ran but slowly because Jesus was not glorified.' -Now it flows like a majestic river from the throne of God, open to -all, without limit of family or nation, revealed to every creature -by the volume of inspiration. This water admits no mixture--it -is pure and perfect as its origin--free as the air we breathe to -sustain life. 'There is no grudge, or a piece of an upbraiding -speech heard therein.' Any attempt to mix with it human merits -destroys all its efficacy. In it, and in it only, spiritual life, -exciting to works of mercy, and giving sure hopes of immortal -bliss, is to be found. God's children can no more live separated -from this river than fish can live out of water. As a fish, by -natural instinct, avoids foul and unwholesome water, so a Christian -has spiritual powers to judge of the purity of doctrine. Like the -manna from heaven, and our daily bread, it must be supplied day -by day. No church cistern of works of supererogation can supply -this pure water. All such pretended supplies are poisonous. It -must come direct from heaven without human interference. Those -only who spiritually thirst will seek it. Some prefer wine that -perisheth in the using, while this water, once received, becomes -a well-spring of living waters, springing up into everlasting life. -How marvellous that river which swallows up all the impurities of -the myriads of the redeemed, so that they are seen no more for -ever. These are the truths pressed upon our attention in this -treatise. Well may our venerated Bunyan say, while richly enjoying -the blessings of this river of grace, just before he waded through -the black river which absorbs our earthly bodies--'O grace! O happy -church of God! all things that happen to thee are, for Christ's -sake, turned into grace!' It is a river that so reflects the -splendour of God, that the first sight of it was to Paul above -the brightness of the sun; a light that did, by the glory of it, -make dark to him all the things in the world. - -Reader, may your soul and mine be abundantly refreshed from this -inexhaustible river, the streams whereof make glad the city of -God. - -GEO. OFFOR. - - -THE EPISTLE TO THE READER. - -COURTEOUS READER, - -I have now presented thee with something of a discourse of the -water of life and its virtues; therefore, thou mayest, if thou -wilt, call this book Bunyan's Bill of his Master's Water of Life. -True, I have not set forth at large the excellent nature and -quality thereof, nor can that so be done by the pen or tongue of -men or angels. Yet this I have said, and so saying, said truly, -that whosoever shall drink of this water shall find it in him a -well of water; and not only so, but a well springing up in him to -everlasting life, let his disease be what it will. And as men, in -their bills for conviction to readers, do give an account to the -country of the persons cured, and the diseases that have been -removed by liquors and preparations, they have made for that end, so -could I, were it not already (by Holy Writ) done by an infallible -pen to my hand, give you accounts of numberless numbers that have -not only been made to live, but to live for ever, by drinking -of this water, this pure water of life. Many of them indeed are -removed from hence, and live where they cannot be spoken with was -yet; but abundance of them do still remain here, and have their -abode yet with men. - -Only, if thou wouldst drink it, drink it by itself, and that thou -mayest not be deceived by that which is counterfeit, know it is -as it comes from the hand of our Lord, without mixture, pure and -clear as crystal. I know there are many mountebanks in the world, -and every of them pretend they have this water to sell; but my -advice is, that thou go directly to the throne thyself (Heb 4:16); -or as thou art bidden come to the waters (Isa 55:1), and there -thou shalt be sure to have that which is right and good, and that -which will certainly make thee well, let thy disease, or trouble, -or pain, or malady, be what it will. For the price, care not for -that, it is cheap enough, this is to be had without money or price. -'I will give,' saith God and the Lamb, 'unto him that is athirst, -of the fountain of the water of life freely' (Rev 21:6). Hence -he says again, 'Whosoever will, let him take the water of life -freely' (Rev 22:17). So that thou hast no ground to keep back -because of thy poverty; nay, for the poor it is prepared and set -open, to the poor it is offered, the poor and needy may have it -of free cost (Isa 41:17,18).[1] - -But let it not be slighted because it is offered to thee upon terms -so full, so free. For thou art sick, and sick unto death, if thou -drinkest not of it, nor is there any other than this that can heal -thee, and make thee well. Farewell. The Lord be thy physician! So -prays thy friend, - -JOHN BUNYAN. - - -THE WATER OF LIFE. - -'AND HE SHOWED ME A PURE RIVER OF WATER OF LIFE, CLEAR AS CRYSTAL, -PROCEEDING OUT OF THE THRONE OF GOD AND OF THE LAMB.' Revelation -22:1 - -These words are part of that description that one of the seven -angels, which had the seven vials full of the seven last plagues, -gave unto John of the New Jerusalem, or of the state of that gospel -church, that shall be in the latter days (Rev 21:9). Wherefore he -saith, 'And he showed me'; HE, the angel, showed me it. - -In the text we have these things to consider of, - -FIRST. The matter, the subject matter of the text, and that is the -water of life. 'He showed me the water of life.' SECOND. We have -also here the quantity of this water showed to him, and that is -under the notion of a river: 'He showed me a river of water of -life.' THIRD. He shows him also the head, or well-spring, from -whence this river of water of life proceeds, and that is, 'the -throne of God and of the Lamb.' 'He showed me a river of water -of life, proceeding out of the throne of God, and of the Lamb.' -FOURTH. We have also here the nature and quality of this water; -it is pure, it is clear as crystal: 'And he showed me a pure river -of water of life, clear as crystal, proceeding out of the throne -of God and of the Lamb.' - -[THE WATER OF LIFE.] - -[FIRST.] We will begin with the first of these, to wit, with the -matter, the subject matter of the text, which is, THE WATER OF -LIFE. These words, water of life, are metaphorical, or words by -which a thing most excellent is presented to and amplified before -our faces; and that thing is the Spirit of grace, the Spirit and -grace of God. And the words, water of life, are words most apt to -present it to us by; for what is more free than water, and what -more beneficial and more desirable than life? Therefore I say it -is compared to, or called, the water of life. He showed me the -water of life. - -That it is the Spirit of grace, or the Spirit and grace of God, -that is here intended: consider, FIRST, the Spirit of grace is in -other places compared to water: and, SECOND, it is also called the -Spirit of life. Just as here it is presented unto us, 'He showed -me the water of life.' - -FIRST. The spirit of grace is compared to water. 'Whosoever,' -saith the Lamb, 'drinketh of the water that I shall give him, -shall never thirst; but the water that I shall give him shall be -in him a well of water springing up into everlasting life' (John -4:14). What can here by water be intended, but the Spirit of grace -that this poor harlot, the woman of Samaria, wanted, although -she was ignorant of her want, as also of the excellency thereof? -Which water also is here said to be such as will spring up, in -them that have it, as a well into everlasting life. - -Again, 'In the last day, that great day of the feast, Jesus stood -and cried, saying, If any man thirst, let him come unto me and -drink.' But of what? Why of his rivers of living waters. But what -are they? Why he answers, 'This spake he of the Spirit, which they -that believe on him should receive' (John 7:37-39). - -Yes, the prophets and servants of God in the Old Testament, did -take this water of life for the Spirit of grace that should in the -latter days be poured out into the church. Hence, Isaiah calls -water God's Spirit and blessing, and Zechariah, the Spirit of grace. -'I will pour water upon him that is thirsty, and floods upon the -dry ground: I will pour my Spirit upon thy seed, and my blessing -upon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pour -upon the house of David, and upon the inhabitants of Jerusalem, -the spirit of grace and of supplication,--and they shall mourn,' -&c. (Zech 12:10). Behold, in all these places the Spirit of grace -is intended, and for our better understanding it is compared to -water, to a well of water, to springs of water, and to floods of -water. - -SECOND. It is also called the Spirit of life, [either] more closely, -[or] more openly. - -More closely, where it is called 'living water,' 'that living water,' -and 'water springing up into everlasting life' (John 4:10,11,14, -7:38). - -Then more openly or expressly it is called 'the Spirit of life.' -'And after three days and an half, the Spirit of life from God -entered into them, and they stood upon their feet' (Rev 11:11). - -From hence, therefore, I conclude, that by these terms, water of -life, is meant the Spirit of grace, or the Spirit and grace of -the gospel. And the terms are such as are most apt to set forth -the Spirit and grace of the gospel by: for, - -[First. The term WATER.] - -1. By this term, WATER, an opposition to sin is presented unto -us. Sin is compared to water, to deadly waters, and man is said to -drink it, as one that drinketh waters. 'How much more abominable -and filthy is man, which drinketh iniquity like water?' (Job -15:16). So, then, that grace and the Spirit of grace is compared -to water, it is to show what an antidote grace is against sin; -it is, as I may call it, counter poison to it. It is that ONLY -thing by the virtue of which sin can be forgiven, vanquished, and -overcome. - -2. By this term WATER, you have an opposition also to the curse, -that is due to sin, presented unto you. The curse, is compared to -water; the remedy is compared to water. Let the curse come into -the bowels of the damned, saith the psalmist, like water (Psa -109:18). The grace of God also, as you see, is compared to water. -The curse is burning; water is cooling: the curse doth burn with -hell-fire; cooling is by the grace of the holy gospel: but they -that overstand the day of grace, shall not obtain to cool their -tongues so much of this water as will hang on the tip of one's -finger (Luke 16:24,25).[2] - -3. Water is also of a spreading nature, and so is sin; wherefore -sin may for this also be compared to water. It overspreads the -whole man, and infects every member; it covereth all as doth water. -Grace for this cause may be also compared to water; for that it -is of a spreading nature, and can, if God will, cover the face of -the whole earth; of body and soul. - -4. Sin is of a fouling, defiling nature; and grace is of a washing, -cleansing nature; therefore grace, and the Spirit of grace, -is compared to water. 'I will,' saith God, 'sprinkle clean water -upon you, [my Spirit, v 27] and ye shall be clean: from all your -filthiness, and from all your idols, will I cleanse you' (Eze -36:25). - -5. Water; the element of water naturally descends to and abides -in low places, in valleys and places which are undermost; and the -grace of God and the Spirit of grace is of that nature also; the -hills and lofty mountains have not the rivers running over the -tops of them; no, though they may run 'among them.' But they run -among the valleys: and 'God resisteth the proud, and giveth grace -unto the humble,' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov -3:34). - -6. The grace of God is compared to water, for that it is it which -causeth fruitfulness; water causeth fruitfulness, want of water -is the cause of barrenness; and this is the reason why the whole -world is so empty of fruit to Godward, even because so few of the -children of men have the Spirit of grace in their hearts. But, - -[Second. The term LIFE.] - -As there is a great special signification in this term WATER, so -there is in this term LIFE, water of life. 'He showed me the water -of life.' In that, therefore, there is added to this word water, -that of life, it is, in the general, to show what excellent virtue -and operation there is in this water. It is aquae vitae, water of -life, or water that hath a health and life in it. And this term -shows us, - -1. That the world of graceless men are dead; dead in trespasses -and sins (John 5:21,25; Eph 2:1; Col 2:13). Dead, that is, without -life and motion Godward, in the way of the testament of his Son. - -2. It also shows us that there is not any thing in the world, or -in the doctrine of the world, the law, that can make them live. -Life is only in this water, death is in all other things.[3] The -law, I say, which is that that would, if anything in the whole -world, give life unto the world, but that yet killeth, condemneth, -and was added that the offence might abound; wherefore there is -no life either in the world or in the doctrine of the world. It -is only in this water, in this grace of God, which is here called -the after of life, or God's aquae vitae.[4] - -3. It is also called the water of life to show that by the grace -of God men may live, how dead soever their sins have made them. -When God will say to a sinner, 'live,' though he be dead in his -sins, 'he shall live.' 'When thou wast in thy blood, I said unto -thee, Live; yea, when thou wast in thy blood, I said, Live' (Eze -16:6). And again, 'The dead shall hear the voice of the Son of -God; and they that hear shall live' (John 5:25). That is, when -he speaks words of grace, and mixeth those words with the Spirit -and grace of the gospel, then men shall live; for such words so -attended, and such words only, are spirit and life. 'The words -that I speak unto you,' saith Christ, 'they are spirit, and they -are life' (John 6:63). - -4. In that this grace of God is here presented unto us under the -terms of water of life, it is to show that some are sick of that -disease that nothing can cure but that. There are many diseases -in the world, and there are also remedies for those diseases; -but there is a disease that nothing will, can, or shall cure, but -a dram of this bottle, a draught of this aquae vitae, this water -of life. This is intimated by the invitation, 'let him take the -water of life freely' (Rev 22:17). And again, 'I will give unto -him that is athirst of the fountain of the water of life freely' -(Rev 21:6). This is spoken to the sick, to them that are sick of -the disease that only Christ, as a physician, with his water of -life, can cure (Mark 2:17). But few are sick of this disease, but -few know what it is to be made sick of this disease.[5] There is -nothing can make sick of this disease but the law and sin, and -nothing can cure but the grace of God by the gospel, called here -the water of life. - -[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE.] - -[SECOND.] We come now to discourse of the second thing with which -we are presented by the text, and that is, the quantity that there -is of this water of life. It is a RIVER--'He showed me a river of -water of life.' Waters that are cordial, and that have in them a -faculty to give life to them that want it, and to maintain life -where it is, are rare and scarce, and to be found only in close -places and little quantities; but here you see there is abundance, -a great deal, a RIVER, a river of water of life. In my handling -of this point I will show you, - -FIRST. What a river of water of life this is. SECOND. And then -draw some inferences therefrom. - -FIRST. What a river this is, this river of water of life.[6] - -First. It is a deep river. It is a river that is not shallow, but -deep, with an 'O the depth!' (Rom 11:33). 'I will make their waters -deep, saith God' (Eze 32:14). And again, they 'have drunk of the -deep waters' (Eze 34:18). A river of water of life is much, but -a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou -that art sick of that disease that nothing can cure but a potion -of this river of the water of life, here is a river for thee, -a deep river for thee. Those that at first are coming to God by -Christ for life, are of nothing so inquisitive as of whether there -is grace enough in him to save them. But, for their comfort, here -is abundance, abundance of grace, a river, a deep river of the -water of life, for them to drink of. - -Second. As this river is deep, so it is wide and broad (Eph 3:18; -Job 11:9). Wherefore, as thou art to know the depth, that is, that -it is deep, so thou art to know its breadth, that is, that it is -broad; it is broader than the sea, a river that cannot be passed -over (Eze 47:5). Never did man yet go from one side of this river -to the other when the waters indeed were risen; and now they are -risen, even now they proceed out of the throne of God and of the -Lamb too. Hence this grace is called 'the unsearchable riches of -Christ' (Eph 3:8). Sinner, sick sinner, what sayest thou to this? -Wouldst thou wade? wouldst thou swim? here thou mayest swim, it -is deep, yet fordable at first entrance. And when thou thinkest -that thou hast gone through and through it, yet turn again and try -once more, and thou shalt find it deeper than hell, and a river -that cannot be passed over. If thou canst swim, here thou mayest -roll up and down as the fishes do in the sea.[7] Nor needest thou -fear drowning in this river, it will bear thee up, and carry thee -over the highest hills, as Noah's waters did carry the ark. But, - -Third. As this river of water of life is deep and large, so it is -a river that is full of waters. A river may be deep and not full. -A river may be broad and not deep. Aye, but here is a river deep -and broad, and full too. 'Thou waterest it; thou greatly enrichest -it with the river of God, which is full of water' (Psa 65:9). -Full of grace and truth. Fill the water-pots, saith Christ, up to -the brim. The waters of a full cup the wicked shall have; and a -river full of the water of life is provided for those who indeed -have a desire thereto. - -Fourth. As this river is deep, broad, and full, so it still -aboundeth with water. The waters, says the prophet, 'were risen' -(Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to -flow (Psa 147:18). And again, 'And it shall come to pass in that -day [the day of the gospel] that the mountains shall drop down -new wine, and the hills shall flow with milk, and all the rivers -of Judah shall flow with waters, and a fountain shall come forth -of the house of the Lord, and shall water the valley of Shittim' -(Joel 3:18). When a river overflows it has more water than its -banks can bound: it has water. 'Behold, he smote the rock, that -the waters gushed out, and the streams overflowed' (Psa 78:20). -This river of water of life, which is also signified by these -waters, is a river that abounds and that overflows its banks in an -infinite and unspeakable manner. Thus much for the river, to wit, -what a river of water of life it is. It is a river deep, broad, -full, and abounding with this water, with this Spirit and grace -of the gospel. - -[Inferences to be drawn from this term RIVER.] - -SECOND. Now I shall come to draw some inference from it, that is, -from this term, a river. A river of water of life. - -First. Then, a river is water that is common, common in the -streams, though otherwise in the head. This river proceeds out -of the throne, and so, as to its rise, it is special; it is also -called the water of life, and as it is such, it is special; but -as it is a river it is common, and of common use, and for common -good. Hence the grace of God is called the common salvation (Jude -3), for that by the word there is no restraint, no denial to or -forbidding of any that will, from receiving thereof. - -And whosoever will, let him take the water of life freely (Rev -22:17). What can more fully declare the commonness of a thing? Yea, -this river is called, at the very head of it, an 'open fountain,' -a fountain opened to the house of David and to the inhabitants -of Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is -comprehended every soul that would drink of the water of life or -living water. And hence it is that this river is said to 'go down -into the desert and go into the sea,' where all kinds of fishes -are (Eze 47:8). By sea is meant the world, and by fish the people, -and thither shall run this river of water of life. But, - -Second. Though a river, in the streams of it, is common, yet a -river, as it passes through a country or province, will choose -its own way, it will run in the valleys, in the plains, not over -steeples and hills. It will also fetch its compasses and circuits; -it will go about and reach hither and thither, and according to -its courses it will miss by its turnings what places and people it -lists, yet it is common, for that it lies open, yet it is common -for all the beasts of the field. There is, therefore, a difference -to be put betwixt the commonness of a thing and its presence. A -thing may be common, yet far enough off of thee. Epsom, Tunbridge -waters, and the Bath, may be common, but yet a great way off -of some that have need thereof.[8] The same may be said of this -river, it is common in the streams, but it runs its own circuit, -and keeps its own water-courses. 'He sendeth the springs into -the valleys which run among the hills' (Psa 104:10). Indeed, he -openeth his river in high places, in his throne, and of the Lamb, -but still they run in the midst of the valleys to water the humble -and the lowly. Wherefore, they that thirst and would drink are bid -to come down to the waters--'Ho, every one that thirsteth, come -ye to the waters, and he that hath no money, come ye, buy,' &c. -(Isa 55:1). And again, 'If any man thirst, let him come unto me -and drink' (John 7:37). The waters are common, but you must come -to them, to them where they are, or you will be nothing the better -for them. 'Come ye to the waters.' - -Third. This water of life is called a river, to intimate to you -by what store of the same it is supplied. All rivers have the sea -for their original: 'All the rivers run into the sea, yet the sea -is not full; unto the place from whence the rivers come, thither -they return again' (Eccl 1:7).[9] And so this river of water of -life is said to proceed out of the throne, as out of a place where -it breaketh out, but the original is the sea, the ocean of grace, -which is an infinite Deity. 'Thou wilt cast all their sins into -the depths of the sea, into the depth of the sea of thy grace' -(Micah 7:19). Rivers, when they are broken up, do with their -gliding streams carry away a great deal of the filth, which from -all parts of the countries through which they run, is conveyed -into them; and they carry it away into the sea, where it is -everlastingly swallowed up.[10] And, O! the filth that is cast -into this river of God! and, O! how many dirty sinners are washed -white therein, for by its continual gliding away, it carrieth that -filth into the midst of the sea. - -A river will take away the very stink of a dead dog: nor doth -all the soil and draught that is cast into the rivers, cause that -those that can should be afraid to make use thereof: all that have -need do betake themselves to this river notwithstanding. But how -much more virtue is there in this sweet river of grace that is -designed, yea, opened on purpose, to wash away sin and uncleanness -in, to carry away all our filth, and to remain as virtuous still! - -Fourth. It is called a river, to show that it yields a continual -supply, as I may call it, of new and fresh grace. Rivers yield -continually fresh and new water. For though the channel or -watercourse in which the water runs is the same, yet the waters -themselves are always new. That water that but one minute since -stood in this place or that of the river, is now gone, and new -and fresh is come in its place. And thus it is with the river of -God, which is full of water; it yieldeth continually fresh supplies, -fresh and new supplies of grace to those that have business in -those waters. And this is the reason that when sin is pardoned, -it seems as if it were carried away. Those waters have, with their -continual streams, carried away the filth of the sinner form before -his face. It is not so with ponds, pools, and cisterns; they will -be foul and stink, if they be not often emptied, and filled again -with fresh water. We must then put a difference between the grace -that dwelleth in us, and this river of water of life. We are but -as ponds, pools, and cisterns, that can hold but little, and shall -also soon stink, notwithstanding the grace of God is in us, if we -be not often emptied from vessel to vessel, and filled with fresh -grace from this river (Jer 48:11). But the river is always sweet, -nor can all the filth that is washed out of the world make it stink, -or infect it: its water runs with a continual gliding stream, and -so carries away all annoyance, as was said, into the depth of the -sea. - -Fifth. The grace of God is called a river, to show that it is only -suited to those who are capable of living therein. Water, though -it is that which every creature desireth, yet it is not an element -in which every creature can live. Who is it that would not have -the benefit of grace, of a throne of grace? But who is it that can -live by grace? Even none, but those whose temper and constitution -is suited to grace. Hence, as the grace of God is compared to a -RIVER, so those that live by grace are compared to FISH: for that -as water is that element in which the fish liveth, so grace is -that which is the life of the saint. 'And there shall be a very -great multitude of fish, because these waters shall come thither; -for they shall be healed, and everything shall live whither the -river cometh' (Eze 47:9). Art thou a fish, O man, art thou a fish? -Canst thou live in the water; canst thou live always, and nowhere -else, but in the water? Is grace thy proper element? The fish -dieth if she be taken out of the water, unless she be timely put -in again; the saint dieth if he be not in this river. Take him -from this river, and nothing can make him live; let him have water, -water of life enough, and nothing can make him die. - -I know that there are some things besides fish, that can make -a shift to live in the water; but the water is not their proper, -their only proper element. The frog can live in the water, but -not in the water only; the otter can live in the water, but not in -the water only. Give some men grace and the world, grace and sin; -admit them to make use of their lusts for pleasure, and of grace -to remove their guilt, and they will make a pretty good shift, as -we say; they will finally scrabble on in a profession; but hold -them to grace only, confine their life to grace, put them into -the river, and let them have nothing but river, and they die; the -word, and way, and nature of grace, is to them as light bread,[11] -and their soul can do no other but loath it, for they are not -suited and tempered for that element. They are fish, not frogs, -that can live in the river, as in their only proper element. -Wherefore, the grace of God, and Spirit of grace, is compared to -a river, to show that none but those can live thereby whose souls -and spirits are suited and fitted thereto. - -Sixth. The grace, and Spirit of grace of God, is called or compared -to a river, to answer those unsatiable desires, and to wash away -those mountainous doubts that attend those that indeed do thirst -for that drink. The man that thirsteth with spiritual thirst, fears -nothing more than that there is not enough to quench his thirst. -All the promises and sayings of God's ministers to such a man -seem but as thimbles instead of bowls (Psa 63:1, 143:6). I mean -so long as his thirst and doubts walk hand in hand together. There -is not enough in this promise; I find not enough in that promise -to quench the drought of my thirsting soul. He that thirsteth -aright, nothing but God can quench his thirst. 'My soul thirsteth -for God, for the living God' (Psa 42:2, 63:1, 143:6). Well, what -shall be done for this man? Will his God humour him, and answer his -desires? Mark what follows: 'When the poor and needy seek water, -and there is none,' (and they can find none, when all the promises -seem to be dry, and like clouds that return after the rain), 'and -their tongue faileth for thirst, I, the Lord, will hear them.' -Aye, but Lord, what wilt thou do to quench their thirst? 'I will -open rivers,' saith he, 'in high places, and fountains in the midst -of the valleys. I will make the wilderness a pool of water, and -the dry land springs of water' (Isa 41:17,18). Behold! here are -rivers and fountains, a pool, and springs, and all to quench the -thirst of them that thirst for God. - -Wherefore, as I said, such provision for the thirsty intimates their -fears of want and the craving appetite of their souls after God. -Right spiritual thirst is not to be satisfied without abundance -of grace. And 'they shall be abundantly satisfied with the fatness -of thy house, and thou shalt make them drink of the river of thy -pleasures' (Psa 36:8). - -Seventh. The grace of God is compared to a river, to show the -greatness of the family of God. He has a family, a great family, -and, therefore, it is not a little that must be provided for -them. When Israel went out of Egypt, and thirsted by the way, God -provided for them a river; he made it gush out of the rock; for, -alas! what less than a river could quench the thirst of more than -six hundred thousand men, besides women and children? (Psa 78:20). - -I say, what less than a river could do it? When the people lusted -for flesh, Moses said, 'Shall the flocks and the herds be slain -for them to suffice them? or shall all the fish of the sea be -gathered together for them to suffice them?' (Num 11:22). Even -so could not less than a river sustain and suffice that great -people. Now his people in gospel days are not to be diminished, -but increased; and if then they had need of a river, surely now -of a sea; but the river is deep and broad, full, and abounds, or -rises with water, so it will suffice. - -Eighth. The grace of God is compared to a river, perhaps to show -of what a low esteem it is with the rich and the full. The destitute -indeed embrace the rock instead of a shelter, and the poor and -needy, they seek water: but they that can drink wine in bowls, -that can solace themselves with, as they think, better things, -they come not to this river to drink; they never say they shall -die if they drink not of this water. It is, therefore, for the poor -and needy, God will lead THEM to his 'living fountains of waters,' -and will 'wipe away all tears from THEIR eyes' (Rev 7:17). And -thus I pass the second and come to the third particular, and that -is, to show the head and spring from whence this river proceeds, -or springs. - -[THE HEAD OR WELL-SPRING OF THE WATER OF LIFE.] - -[THIRD.] Rivers have their heads from whence they rise, out of -which they spring, and so, accordingly, we read this river has; -wherefore he saith, 'He showed me a pure river of water of life, -clear as crystal, proceeding out of the throne of God and of the -Lamb.' - -[GOD.] God is here to be taken for the whole Godhead, Father, Son, -and Spirit, for that grace proceeds from them all; the grace of -the Father, the grace of the Son, and the grace of the Spirit is -here included. Hence, as the Father is called 'the God of grace' -(1 Peter 5:10): so the Son is said to be full of grace, grace to -be communicated (John 1:14-16), and the Holy Ghost is called 'the -Spirit of grace' (Heb 10:29). So then by this we perceive whence -grace comes. Were all the world gracious, if God were not gracious, -what was man the better? If the Father, or the Son, or the Holy -Ghost, are gracious, if they were not all gracious, what would it -profit? But now God is gracious, the three persons in the Godhead -are gracious, and so long they that seek grace are provided for; -for that, there proceeds from them a river, or grace like a flowing -stream; indeed the original of grace to sinners is the good will -of God; none can imagine how loving God is to sinful man. A little -of it is seen, but they that see most, see but a little. - -[THE LAMB.] But there is added, 'and of the Lamb.' The Lamb is, -Jesus as sacrificed, Jesus as man, and suffering. Hence you have -the Lamb, at the first vision of the throne, set forth unto us, -that is, as slain. 'And I beheld, and lo, in the midst of the -throne and of the four beasts, and in the midst of the elders, -stood a Lamb as it had been slain' (Rev 5:6). Wherefore, by this -word Lamb, we are to understand who, or by what means, grace doth -now run from the throne of God, like a river, to the world. It is -because of, or through the Lamb. We are 'justified freely by the -grace of God through the redemption that is in Christ Jesus, whom -God hath set forth to be a propitiation, through faith in his blood' -(Rom 3:24). And again, 'We have redemption through his blood,' -even 'the forgiveness of sins, according to the riches of God's -grace' (Eph 1:7). - -Nor doth the Lamb of God, by becoming a means, through death, of -the conveyance of grace to us, at all darken the nature or glory -of grace, but rather doth set it off the more. For wherein can -grace or love more appear than in his laying down his life for us? -I speak now of the grace of the Son. And wherein could the nature -and glory of grace of the Father more appear than in giving his -Son to death for us, that grace might, in a way of justice as -well as mercy, be bestowed upon the world? Wherefore, as he saith -here, that the river of water of life proceedeth from God, so he -adds that the Lamb, because he would have us while we are entangled -and overcome with this river of God's pleasure, not forget what -it cost the Lamb of God that this grace might come unto us. - -For the riches of grace and of wisdom are, that grace comes to us -not only in a way of mercy and compassion, but in a way of justice -and equity; but that could be by no other means but by redeeming -blood. Which redeeming blood came not from us, nor yet through -our contrivance or advice; wherefore, whatever it is to the Lamb, -still all is of grace to us. Yea, the higher, the greater, the -richer is grace, by how much the more it cost the Father and the -Lamb, that we might enjoy it. When a man shall not only design -me a purse of gold, but shall venture his life to bring it to me, -this is grace indeed. But, alas! what are a thousand such short -comparisons to the unsearchable love of Christ. - -The Lamb, then, is he from whom, by, or through whom the grace of -God doth come to us. It proceeds from the throne of God and of -the Lamb. And it proceeds from him now as a donator: from him, not -only as a means of conveyance, but as one that has power to give -grace; power, as he is the Son of Man. For as the Son of Man he -is the Lamb, and as he is the Lamb it cometh from him. 'The Son -of man hath power on earth to forgive sins' (Matt 9:6). And that -before he had actually paid to God the price of our redemption. -But how much more now? Wherefore Paul, in his prayer for grace -and peace for saints, supplicates both God and the Lamb--'Grace -be to you, from God our Father, and from the Lord Jesus Christ' -(Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3). - -'Proceeding out of the throne.' Formerly this river of water is -said to come from under the threshold of the house of the Lord (Eze -47:1). And it is, said again, they 'shall go out from Jerusalem,' -that is, the church or house of God still (Zech 14:8). In that -they are said to come out from under the threshold, it may be to -intimate that they ran but low formerly, if compared to what they -do now. Which might also be signified by this, that they 'issued -out,' that that issues out ordinarily comes forth but slowly. -Also the prophet saith, the first time he went through the waters, -they were but up to the ankles (Eze 47:3,4). But what is ankle-deep -to that which followeth after? It is said also to come out from -Jerusalem, where, I perceive, were no great rivers, to intimate, -that as long as the first priesthood, first temple, and type, were -in their splendour, only the shadow of heavenly things were in -use, and that then grace ran but slowly, nor would run much faster, -because Jesus was not yet glorified. For the Spirit and abundance -of grace was to be given not before but after his ascension. - -Wherefore, now Jesus is ascended, now he is glorified, now grace -proceeds from the throne, not from the threshold of the house. -'He shewed me a pure river of water of life, clear as crystal, -proceeding out of the throne of God, and of the Lamb.' - -THE THRONE. That of which the mercy-seat was a type, that which -is called the throne of grace (Exo 25:17; Heb 4:16). And it is -called the throne of grace, even, therefore, because it is that -from or out of which proceeds this river of water of life, this -overflowing grace of God. Now, it may be asked what is the throne -of grace? and I shall answer it is the humanity of Christ. He is -the throne, he is the Jacob in which God sitteth (Isa 22:22,23). -And he shall be for a glorious throne to his Father's house (Rev -3:7). The fulness of the Godhead dwells in him bodily; and God -was in Christ reconciling the world unto himself, nor can grace -come to men but by Christ, nor can God rest as to our salvation but -in him. But because I have spoken of this thing more particularly -upon that text, 'Let us therefore come boldly unto the throne of -grace,' &c., I shall, therefore, here say no more. - -Only, methinks, it is a glorious title that the Holy Ghost has -given to the humanity of Christ, in that he calls it the throne -of God; and methinks he gives it the highest preference in that -he saith, out thence proceeds a pure river of water of life: we -will a little, therefore, speak something to this word--the throne, -the throne of God. - -First. A throne is the seat of majesty and greatness; it is not for -things of an inferior quality to ascend or assume a throne. Now, -then, since this river of water of life proceeds from the throne, -it intimates, that in grace and mercy there is great majesty; for -grace, as it proceeds, has a voice from the throne. And, indeed, -there is nothing in heaven or earth that can so AWE the heart as -the grace of God (Hosea 3:5). It is that which makes a man fear, -it is that which makes a man tremble, it is that which makes a man -bow and bend, and break to pieces (Jer 32:9). Nothing has that -majesty and commanding greatness in and upon the hearts of the -sons of men as has the grace of God. So that, I say, when he saith -that this river of grace proceeds out of the throne of God, it is -to show us what a majesty, what a commanding greatness, there is -in grace. The love of Christ constraineth us. - -When Moses went up to the mount the first time to receive the -law, he did exceedingly fear and quake. Why? because of the fire -and smoke, thick darkness and thunder, &c. But when he went up the -second time thither, 'he made haste and bowed his head toward the -earth, and worshipped.' But why? because it was before proclaimed that -'the Lord was merciful and gracious, long-suffering, and abundant -in goodness and truth; keeping mercy for thousands, forgiving -iniquity, and transgression, and sin,' &c. (Exo 34:6-9). - -There is nothing overmastereth the heart like grace, and so obligeth -to sincere and unfeigned obedience as that. 'Examine me, O Lord,' -said David, 'and prove me; try my reins and my heart. For thy -loving kindness is before mine eyes: and I have walked in thy -truth' (Psa 26:2,3). Therefore, he saith again, O Lord our God, -'how excellent is thy loving kindness' in all the earth! and that -loving kindness is marvellous; for it has that majesty and that -excellent glory in it as to command the heart and subdue sin. And, -therefore, grace has given to it the title of sovereignty, or of -one that reigns. The throne is called 'the throne of grace' (Heb -4:16), that on which it sits and reigns, as well as that from whence -it proceeds: 'Grace reigns through righteousness unto eternal life -by Jesus Christ our Lord' (Rom 5:21). - -Second. As a throne is a seat of majesty and greatness, and so -can awe, so it is the seat of authority and legislative power, and -so will awe; this is confirmed from what was said but now, 'grace -reigns.' Wherefore it is expected that they that hear the word of -God's grace should submit thereto, and that at their peril. 'He -that believes not shall be damned,' is a word of power, of law, and -of authority, and the contemner shall find it so. Grace proceeds -from the throne, from the throne of God and of the Lamb. Wherefore, -sinner, here is laid a necessity upon thee, one of the two must -be thy lot; either thou must accept of God's grace, and be content -to be saved freely thereby, notwithstanding all thy undeservings -and unworthiness, or else thou must be damned for thy rebellion -and for thy rejecting of this grace. Wherefore, consider with -thyself and think what is best to be done. Is it better that thou -submit to the grace and mercy of God, and that thou acceptest of -grace to reign for thee, in thee, and over thee, than that thou -shouldst run the hazard of eternal damnation because thou wouldst -not be saved by grace? Consider of this, I say, for grace is now -in authority, it reigns and proceeds from the THRONE. Now, you -know, it is dangerous opposing, rejecting, despising, or disowning -of them in authority; better speak against twenty than against -one that is in authority. If 'the wrath of a king is as messengers -of death' (Prov 16:14), if the wrath of the king 'is as the roaring -of a lion,' what is the wrath of God? (Prov 19:12). And you know, -to despise grace, to refuse pardon, to be unwilling to be saved -from the guilt and punishment due to treasons, the king's way, -since that also is the best way, how will that provoke? how hot -will that make wrath? But to accept of grace, especially when it -is free grace, grace that reigns, grace from the throne, how sweet -is it? 'His favour is as dew upon the grass.' - -This, therefore, calls for thy most grave and sedate thoughts. -Thou art in a strait, wilt thou fly before Moses, or with David -fall into the hands of the Lord? wilt thou go to hell for sin, -or to life by grace? One of the two, as was said before, must be -thy lot: for grace is king, is upon the throne, and will admit of -no other way to glory. In and by it thou must stand, if thou hast -any hope, or canst at all 'rejoice in hope of the glory of God' -(Rom 5:2). - -Third. As the throne is the seat of majesty and authority, so it -is the highest seat of authority. There is none above the throne, -there is no appeal from the throne. There are inferior courts of -judicature, there are under-governors, and they may sometimes, -perhaps, be faulty; wherefore in some cases an appeal from such -may be lawful or permitted; but from the throne none can appeal. -Now grace is upon the throne, reigns upon the throne, proceeds -from the throne. A man may appeal from the law to the throne, from -Moses to Christ, from him that spake on earth to him that speaks -from heaven; but from heaven to earth, from Christ to Moses, none -can appeal, Moses himself has forbid it. For 'Moses truly said -unto the fathers, A prophet shall the Lord your God raise up unto -you, of your brethren like, unto me; him shall ye hear in all things -whatsoever he shall say unto you. And it shall come to pass, that -every soul, which will not hear that prophet, shall be destroyed -from among the people' (Acts 3:22,23). - -See here, this NEW prophet judges in the highest court; he is -master of grace, the throne by which grace reigns; and even Moses -admits that from himself an appeal may be made to this prophet; -yea, he allows that men may flee from himself to this prophet for -refuge; but there must be no appeal from him. Thou must hear him -or die. How shall we escape, 'if we turn away from him that speaketh -from heaven?' (Heb 12:25). - -This, therefore, is to be duly weighed and deeply considered by -us. It is not a saint, nor a minister, nor a prophet, nor an angel -that speaks, for all these are but servants, but inferiors; no, -it is a voice from the throne, from authority, from the highest -authority; it is the Lord from heaven. This grace proceeds from -the throne, and, therefore, men must stand and fall by what shall -come from hence. He that comes not hither to drink shall die for -thirst. He that refuses this water now, shall not have so much as -will hang upon the tip of his finger, if it would save his soul, -hereafter. 'How shall we escape, if we neglect so great salvation' -(Heb 2:3). - -Apostates will, therefore, from hence find gripping pangs and -burning coals, for they have turned themselves away from this -throne, and from the grace that proceeds therefrom; nor is it to -any purpose whatever they plead for themselves. They are fallen -from grace, and what can help them? Christ is become of none effect -unto such, whosoever is, that is, seeks to be, justified by the -law; they 'are fallen from grace' (Gal 5:4). - -Fourth. The throne is the seat of glory, 'When the Son of man -shall come in his glory, and all the holy angels with him; then -shall he sit upon the throne of his glory' (Matt 25:31). And if -the throne of judgment is the seat of glory, much more the throne -of grace. We will venture then to say that the throne of grace -is the throne of God's glory, as the throne of judgment will be -the throne of Christ's glory, and that grace proceedeth from his -throne, that both it and he might have glory; glory in a way of -mercy. - -1. That it might have glory; therefore has he designed that grace -shall be effectual in, and to the salvation of some, even 'to the -praise of the glory of his grace, wherein he hath made us accepted -in his Beloved' (Eph 1:6). He has designed, not the glory of man's -works, but the glory of his own grace; and, therefore, has put -man's works, as to justification before God, under his feet, and -counts them as filthy rags; but has set his grace up above, has -made it a king, given it authority to reign, has provided for it -a throne, and called that throne the throne of grace, from whence -it also proceeds to its own praise and glory, in and by the -effectual salvation of those that receive it, and receive it not -in vain. - -2. As grace is exalted, and made to proceed out of the throne, to -its own praise, to its own glory; so is it also thus exalted and -made flow to us like a river, that we should be the praise of the -glory of him that hath exalted it. We that receive it, and submit -unto the throne whence it proceeds, have thereby 'obtained an -inheritance, being predestinated according to the purpose of him -who worketh all things after the counsel of his own will, that we -should be to the praise of his glory' (Eph 1:11,12). So that this -throne is a throne of glory. 'A glorious high throne, from the -beginning is the place of our sanctuary' (Jer 17:12). Now what -follows from this, but that they that accept of this grace give -glory to God, to his grace, and to the word of his grace; such, -I say, 'glorify God for his mercy' (Rom 15:9). 'They glorify God -for your professed subjection to the gospel of Christ' (2 Cor -9:13), which is the gospel or good tidings 'of the grace of God' -(Acts 20:24). They, with Abraham, believe, and give glory to God -(Rom 4:20). And with the Gentiles they glorify the word of the -Lord (Acts 13:48). - -But to slight grace, to do despite to the Spirit of grace, to -prefer our own works to the derogating from grace, what is it but -to contemn God? to contemn him when he is on the throne, when he -is on the throne of his glory? I say, it is to spit in his face, -even then when he commands thee to bow before him, to subject unto -him, and to glorify the grace of his glory, that proceeds from the -throne of his glory. If men in old time were damned because they -glorified him not as God, shall not they be more than damned, if -more than damned can be, who glorify him not for his grace? And, -to be sure, none glorify him for his grace but those that close -in therewith, and submit themselves thereto. Talkers of grace are -but mockers of God, but flatterers of God. Those that only talk -highly of grace, and submit not themselves unto it, are but like -to those that praise a look, or flatter him in his own conceits. -Grace God has exalted, has set it upon the throne, and so made it -a king, and given it authority to reign; and thou goest by, and -hearest thereof, but wilt not submit thyself thereto, neither thy -soul nor thy life; why, what is this more than to flatter God with -thy lips, and than to lie unto him with thy tongue? what is this -but to count him less wise than thyself? while he seeks glory by -that by which thou wilt not glorify him; while he displays his -grace before thee in the world from the throne, and as thou goest -by, with a nod thou callest it a fine thing, but followest that -which leadeth therefrom? Tremble, tremble, ye sinners, that have -despised the richness of his goodness; the day is coming when ye -shall behold, and wonder, and perish, if grace prevaileth not with -you to be content to be saved by it to the praise of its glory, and -to the glory of him who hath set it upon the throne (Acts 13:38-41). - -Fifth. The throne is the seat of wisdom. Hence, he is called 'the -Ancient of Days,' that sits on this throne, the throne of God (Dan -7:9). Infinite in wisdom, whose garments were white as snow, and -the hair of his head like pure wool. By Ancient of Days, and in -that it is said the hair of his head is like the pure wool, his -wisdom is set forth unto us. Wherefore, when we read that out of -the throne proceeds a river of grace; when we read this proceedeth -out of the throne of God, it is as much as to say the wise God, -who most perfectly knoweth all ways, counteth, in his wisdom, -that to save men by grace is the best, most safe, and sure way: -'Therefore it is of faith, that it might be by grace, to the end -the promise might be sure to all the seed' (Rom 4:16). And, again, -forgiveness is according to the riches of his grace, wherein -he hath abounded toward us in all wisdom and prudence (Eph -1:7,8).--Wherefore, to set grace upon the throne, to let grace -proceed out of the throne as a river, is by the wise God, the only -wise God, counted the best way, the safest way, the way that doth -best suit the condition of a sinful man, and that tends most to -the utter disappointment of the devil, and death, and hell. Grace -can justify freely, when it will, who it will, from what it will. -Grace can continue to pardon, favour, and save from falls, in -falls, out of falls. Grace can comfort, relieve, and help those -that have hurt themselves. And grace can bring the unworthy to -glory. This the law cannot do, this man cannot do, this angels -cannot do, this God cannot do, but only by the riches of his grace, -through the redemption that is in Jesus Christ. Wherefore, seeing -God has set grace on the throne, and ordered that it should proceed -from this throne to the world; yea, seeing he has made it king, -and granted to it, to it only, the authority and sovereignty of -saving souls, he has magnified not only his love, but his wisdom -and his prudence before the sons of men. This, then, is his -great device, the master-piece of all his witty inventions; and, -therefore, it is said, as was hinted before, in this thing he hath -proceeded towards us in ALL wisdom and prudence (2 Sam 14:14; Prov -8:11,12). - -So then, he that comes to, and drinks of this water, glorifies -God for his wisdom, praises God for his wisdom. Such an one saith -that God is only wise, and, bowing his head, saith again, 'to -God only wise, be glory both now and for ever. Amen.' But he that -shall contemn this grace, confronts the highest wisdom, even wisdom -upon the throne; he saith to himself, I am wiser than Daniel, -than the judgment of God. I could have found out a more safe way -to heaven myself; and had I been of God's council, I would have -told him so. All this, so horrible blasphemy, naturally proceeds -from him that liketh not that grace should be king on the throne, -and should proceed out of the throne to the world; but 'shall he -that contendeth with the Almighty instruct him?' He that reproveth -God, let him answer it (Job 40:2). - -The text says,[12] that this very doctrine to the Greeks, to the -wise, is foolishness, and the preaching of it a foolish thing to -them; but it will appear even then, when the conclusion of all -things is come, and when these wise ones, by their wisdom, have -fooled themselves to hell, that this 'foolishness of God is wiser -than men, and the weakness of God is stronger than men' (1 Cor -1:21-25). - -Christ Jesus, because he was low in the world, is trampled upon by -some, but he is a glorious throne to his Father's house: for since -his humility was the lowest of all, now he is exalted to be the -throne of God, yea, is made the fountain whence grace continually -flows, like the rivers, and comes down to us like a mighty stream. -Wherefore, I will conclude this with both comfort and caution: with -comfort, and that because of the security that they are under that -indeed have submitted themselves to grace; 'sin shall not have -dominion over you; for ye are not under the law, but under grace.' -And let it be a caution to those that despise. Take heed, it is -dangerous affronting of the wisdom of God. Now here is the wisdom -of God, even wisdom upon the throne. It pleased God, for the glory -of his wisdom, to make this the way: to wit, to set up grace to -reign. I have often thought, and sometimes said, if God will be -pleased with any way, surely he will be pleased with his own. Now -this is the way of his own devising, the fruit and effect of his -own wisdom; wherefore, sinner, please him, please him in that -wherein he is well pleased. Come to the waters, cast thyself into -them, and fear not drowning; let God alone to cause them to carry -thee into his paradise, that thou mayest see his throne. - -Sixth. The throne is the seat of faithfulness, the place of -performing of engagements and promises. 'When I shall receive the -congregation,' saith Christ, 'I will judge uprightly,' that is -faithfully (Psa 75:2). And now he has received it, and is made -head over all things to it (Eph 1:22,23). And for this cause is -he upon the throne, yea, is the throne, from whence proceeds all -this grace, that like a river doth flow, and glide from heaven into -the world. This river, then, is nothing else but the fulfilling -of promises; the faithful fulfilling of promises. 'If I go not -away, the Comforter will not come unto you; but if I depart, I will -send him unto you' (John 16:7). 'This is that which was spoken -by the prophet Joel; And it shall come to pass in the last days, -saith God, I will pour out of my Spirit upon all flesh,' &c. -(Acts 2:16-18). Now this river is the Spirit, the Spirit and grace -of God, which was promised by the Father and the Son, and now it -comes running from the throne of God and of the Lamb. For 'being -by the right hand of God exalted, and having received of the Father -the promise of the Holy Ghost, he hath shed forth this which ye -now see and hear' (Acts 2:33). - -Behold, then, how mindful, how careful, how faithful our Father -and the Lamb of God is! It is not exaltation, nor glory, nor a -crown, nor a kingdom, nor a throne, that shall make him neglect -his poor ones on earth. Yea, therefore, even because he is exalted -and on the throne, therefore it is that such a river, with its -golden streams, proceeds from the throne to come unto us. And -it shall proceed to be far higher than ever was the swellings of -Jordan. True, it runs not so high now as in former days, because -of the curse of God upon Antichrist, by whose means the land -of God's people is full of briers and thorns (Isa 32:13-17). But -when the tide is at the lowest, then it is nearest the rising; -and this river will rise, and in little time be no more so low as -but ankle-deep; it will be up to the knees, to the loins, and be -a broad river to swim in (Eze 47). For 'there the glorious Lord -will be unto us a place of broad rivers and streams' (Isa 33:21). -'And there shall be no more curse' in the church, 'but the throne -of God and of the Lamb shall be in it, and his servants shall -serve him' without molestation (Rev 22:3-6). - -'These sayings are faithful and true,' and in faithfulness shall -they, from the throne of God and of the Lamb, be performed to the -church. Faithfulness in him that rules, is that which makes Sion -rejoice; because thereby the promises yield milk and honey. For -now the faithful God, that keepeth covenant, performs to his church -that which he told her he would. Wherefore, our rivers shall run, -and our brooks yield honey and butter (Job 20:17). Let this teach -all God's people to expect, to look, and wait for good things -from the throne. But, O! methinks this throne, out of which good -comes like a river! who would not be a subject to it? who would -not but worship before it? But, - -Seventh. A throne is 'the seat of justice.' 'Justice and judgment -are the habitation of thy throne' (Psa 89:14). And it is also from -justice that this river of grace flows to us: justice to Christ, -and justice to those that are found in him (Rom 3:24). God declares -that he can justly justify, and justly forgive (1 John 1:9). Now, -if he can justly justify and justly forgive, then can he give -grace, and cause that it should proceed to, yea, flow after us -as a river (1 Cor 10:4). The river that gushed out of the rock in -the wilderness ran after the people there, wherefore they wandered -therein. They drank of the rock that followed them; the rock was -not removed out of his place, but the flood followed them whither -they went. 'He opened the rock and the waters gushed out; they -ran in the dry places like a river' (Psa 105:41). This rock, saith -he, was Christ, that is, figuratively: and this throne is Christ -really: and the water gushing out of the rock, and following of them -in the wilderness, was to show how, when Christ became a throne, -grace and goodness should follow us in the wilderness from thence -so long as here we abide. Wherefore David, considering this, -said, 'Surely goodness and mercy shall FOLLOW me all the days of -my life, and I will dwell in the house of the Lord for ever' (Psa -23:6). - -But whence must this come? The text says from the throne; from the -throne, the seat of justice; for from thence, by reason of what -HE hath found in Christ for us, he, in a way of righteousness and -justice, lets out to us rivers of his pleasures; whose original -is that great and wide sea of mercy that flows in his infinite -heart beyond thought. - -All is paid for both US and grace (John 7:39). We are bought -with a price (1 Cor 6:20). He has obtained eternal redemption for -us (Heb 9:12). Yea, and as we are made his, and heaven made ours -thus, so this river of grace has been also obtained by him for us -(John 7:38). Wherefore, all comes to us in a way of justice and -righteousness. Hence we are said to obtain 'faith through the -righteousness of God' (2 Peter 1:1), that is, through the justice -of God, and of Jesus our Lord. Mark, here is the justice of God, -and the justice of Jesus our Lord; and we have our faith from the -justice of God, because of the righteousness of Jesus our Lord; that -is, Jesus answered with works of justice the demands of justice; -and therefore, in a way of justice, grace reigns, and comes to us -like a river, as is signified, for that it is said to come to us -out of the throne. - -Again, grace is said 'to reign through righteousness unto eternal -life' (Rom 5:21). Through what righteousness? the righteousness -or justice of God by Jesus Christ our Lord. By Jesus Christ, or -for his sake. For for his sake, as I said, we are forgiven; and -for his sake have all things pertaining to life and godliness. -Which all things come to us, through, or down, the stream of this -river in a way of justice; and, therefore, it is said to come from -the throne. - -Eighth. This throne is the seat of grace and mercy; and, therefore, -it is called the mercy-seat and throne of grace. This throne -turns all into grace, all into mercy. This throne makes all things -work together for good. It is said of Saul's sons, they were not -buried after they were hanged, until water dropped upon them out -of heaven (2 Sam 21:10,14). And it may be said of us there is -nothing suffered to come near us, until it is washed in that water -that proceeds from the throne of grace. Hence afflictions flow -from grace (Psa 119:67), persecutions flow from grace; poverty, -sickness, yea, death itself is now made ours by the grace of God -through Christ (1 Cor 3:22; Rev 3:19; Heb 12:5-7). O grace, O happy -church of God! all things that happen to thee are, for Christ's -sake, turned into grace. They talk of the philosopher's stone, -and how, if one had it, it would turn all things into gold. O! -but can it turn all things into grace? can it make all things work -together for good? No, no, this quality, virtue, excellency, what -shall I call it, nothing has in it, but the grace that reigns on -the throne of grace, the river that proceeds from the throne of -God. This, this turns majesty, authority, the highest authority, -glory, wisdom, faithfulness, justice, and all into grace. Here is a -throne! God let us see it. John had the honour to see it, and to -see the streams proceeding from it. O sweet sight! O heart-ravishing -sight! 'He showed me a pure river of water of life proceeding out -of the throne of God.' - -Indeed, as was hinted before, in the days of the reign of Antichrist -there are not those visions of this throne, nor of the river that -proceedeth therefrom. Now he holdeth back the face of his throne, -and spreadeth a cloud upon it; but the preserving, saving benefits -thereof we have, as also have all the saints, in the most cloudy -and dark day. And since we can see so little, we must believe the -more; and by believing, give glory to God. We must also labour for -more clear Scripture knowledge of this throne; for the holy Word -of God is the perspective glass by which we may, and the magnifying -glass that will cause us to behold, 'with open face, the glory of -the Lord' (2 Cor 3:18). - -But, methinks, I have yet said nothing of this throne, which is -indeed none other but the spotless and glorified humanity of the -Son of God. This throne is the Lord Jesus, this grace comes from -the Divine Majesty, as dwelling bodily in the Lord Jesus. Wherefore -let us fall down before the throne, and cast our crowns at the foot -of the throne, and give thanks to him that sits upon the throne, -and to the Lamb for ever and ever. O how should Jesus be esteemed -of! The throne of the king is a royal seat: it is said of Solomon's, -'there was not the like made in any kingdom' (1 Kings 10:20). But -of this it may be said there is not its like in heaven and earth. -At the setting up of this throne, the angels flocked round about -it, and the beasts and the elders gathered together to see it -(Rev 4). When this throne was set in heaven, there was silence, -all the heavenly host had no leisure to talk; they were surprised -with sight and wonder. When this throne was set in heaven, what -talk there was! it was as the music of the trumpet.[13] - -'And behold,' says John, 'a door was opened in heaven; and the -first voice which I heard was, as it were, of a trumpet talking -with me, which said, Come up hither, and I will show thee things -which must be hereafter. And immediately I was in the Spirit, and -behold a THRONE WAS SET IN HEAVEN, and one sat upon the throne.' - -This throne was Jesus Christ exalted, SET, that is, lifted up, not -as upon the cross to the contempt and scorn of his person, but, -as I said, to the wonderment of the four beasts, and the elders, -and all the angels in heaven. 'A throne was set in heaven, and -one sat upon the throne'; that is, God. And this intimates his -desirable rest for ever: for to sit is to rest, and Christ is his -rest for ever. Was it not, therefore, well worth the seeing? Yea, -if John had taken the pains to go up thither upon his hands and -knees, I say, to see the Lord Jesus as a throne set in heaven, and -the glory of God resting and abiding upon him, and giving out by -him all things, not only his Word, but all his dispensations and -providences, to the end of the world; and this blessed thing among -the rest, even 'a pure river of water of life, clear as crystal,' -[how richly would he have been rewarded for his pains]. - -[THE NATURE AND QUALITY OF THIS WATER.] - -[FOURTH.] But I leave this, and proceed to the fourth and last -thing, namely, to the nature and quality of this water. It is said -to be pure and clear; pure and clear as crystal. 'And he showed -me a pure river of water of life, clear as crystal.' I know that -there is a two-fold quality in a thing, one with respect to its -nature, and the other with respect to its operation. The first -of these is inherent, and remaineth in the subject being as such, -and so for the most part useless. The other is put forth then -when it meeteth with fit matter on which it may freely work. As -to instance aquae vitae, the very metaphor here made use of, hath -a quality inherent in it, but keep it stopped up in a bottle, and -then who will may faint notwithstanding; but apply it, apply it -fitly, and to such as have need thereof, and then you may see its -quality by the operation. This water, or river of grace, is called, I -say, the water of life, and so, consequently, has a most blessed -inherent quality; but its operation is seen by its working, -the which it doth only then when it is administered and received -for those ends for which it is administered. For then it revives -where life is, and gives life where it is not. And thus far, in -the general, have we spoken to it already. We will, therefore, in -this place more particularly, though briefly, speak a few words -unto it. - -[The operative quality of this water.] - -FIRST. Then this water of life is the very groundwork of life in -us, though not the groundwork of life for us. The groundwork of -life for us is the passion and merits of Christ, this is that for -the sake of which grace is given unto us, as it is intimated by -the text; it proceeds from the throne of God, who is Christ. Christ -then having obtained grace for us, must needs be precedent, as -to his merit, to that grace he hath so obtained. Besides, it is -clear that the Spirit and grace come from God through him; therefore, -as to the communications of grace to us, it is the fruit of his -merit and purchase. But, I say, in us grace is the groundwork of -life; for though we may be said before to live virtually in the -person of Christ before God, yet we are dead in ourselves, and so -must be until the Spirit be poured upon us from on high; for the -Spirit is life, and its graces are life, and when that is infused -by God from the throne, then we live, and not till then. And hence -it is called, as before, living water, the water of life springing -up in us to everlasting life. The Spirit, then, and graces of -the Spirit, which is the river here spoken of, is that, and that -only, which can cause us to live; that being life to the soul, -as the soul is life to the body. All men, therefore, as was said -before, though elect, though purchased by the blood of Christ, -are dead, and must be dead, until the Spirit of life from God and -his throne shall enter into them; until they shall drink it in by -vehement thirst, as the parched ground drinks in the rain.[14] - -Now when this living water is received, it takes up its seat in -the heart, whence it spreads itself to the awakening of all the -powers of the soul. For, as in the first creation, the Spirit -of God moved upon the face of the waters, in order to putting of -that creature into that excellent fashion and harmony which now -we behold with our eyes; even so the new creation, to wit, the -making of us new to God, is done by the overspreading of the same -Spirit also. For the Spirit, as I may so say, sitteth and broodeth -upon the powers of the soul, as the hen doth on cold eggs, -till they wax warm and receive life. The Spirit, then, warmeth -us, and bringeth the dead and benumbed soul--for so it is before -conversion--to a godly sense and understanding of states, of states -both natural and spiritual; and this is the beginning of the work -of the Spirit, by which the soul is made capable of understanding -what God and himself is. - -And this drinking in of the Spirit is rather as the ground drinks -in rain, than as a rational soul does through sense of the want -thereof. - -The Spirit also garnisheth the soul with such things as are proper -for it, to the making of it live that life that by the Word of -God is called for. - -It implanteth light, repentance, faith, fear, love, desires after -God, hope, sincerity, and what else is necessary for the making -the man a saint; these things, I say, are the fruits and effects -of this Spirit which, as a river of water of life, proceedeth forth -of the throne of God and of the Lamb. Hence the Spirit is called -the Spirit of faith, the Spirit of love, and the Spirit of a sound -mind; for that the Spirit is the root and original of all these -things, by his operations in, and upon, the face of the soul (2 -Cor 4:13; Gal 5:22; 2 Tim 1:7). - -But, again, as this living water, this Spirit and the grace thereof, -doth thus, so it also maintains these things once planted in the -soul, by its continual waterings of them in the soul. Hence he -saith, 'I will water it every moment'; water IT--his vineyard, -the soul of the church, the graces of the church; and so the soul -and graces of every godly man (Isa 27:3). - -And because it so happeneth sometimes, that some of those things -wherewith the Holy Ghost has beautified the soul may languish to -a being, if not quite dead, yet 'ready to die' (Rev 3:2), therefore -he doth not only refresh and water our souls, but renews the face -thereof, by either quickening to life that which remains, or by -supplying of us with that which is new, to our godly perseverance -and everlasting life. Thus 'thou visitest the earth, and waterest -it; thou greatly enrichest it with the river of God' (Psa 65:9). - -For this must be remembered, that as the herb that is planted, or -seed sown, needs watering with continual showers of the mountains, -so our graces, implanted in us by the Spirit of grace, must also -be watered by the rain of heaven. 'Thou waterest the ridges thereof -abundantly: thou settlest the furrows thereof: thou makes it soft -with showers: thou blessest the springing thereof' (Psa 65:10). -Hence he says that our graces shall grow. But how? 'I will be as -the dew unto Israel: he shall grow as the lily, and cast forth -his roots as Lebanon. His branches shall spread, and his beauty -shall be as the olive tree, and his smell as Lebanon. They that -dwell under his shadow shall return; they shall revive as the corn, -and grow as the vine: the scent thereof shall be as the wine of -Lebanon' (Hosea 14:5-7). Or, as he saith in another place, 'The -Lord shall guide thee continually, and satisfy thy soul in drought, -and make fat thy bones: and thou shalt be like a watered garden, -and like a spring of water, whose waters fail not' (Isa 58:11). - -There is, besides this, another blessing that comes to us by this -living water, and that is, the blessing of communion. All the -warmth that we have in our communion, it is the warmth of the -Spirit: when a company of saints are gathered together in the name -of Christ, to perform any spiritual exercise, and their souls be -edified, warmed, and made glad therein, it is because this water, -this river of water of life, has, in some of the streams thereof, -run into that assembly (Jer 31:12,13). Then are Christians like -those that drink wine in bowls, merry and glad; for that they -have drank into the Spirit, and had their souls refreshed with -the sweet gales and strong wine thereof. This is the feast that -Isaiah speaks of, when he saith, 'In this mountain shall the Lord -of hosts make unto all people a feast of fat things, a feast of -wines on the lees, of fat things full of marrow, of wines on the -lees well refined' (Isa 25:6). This is called in another place, -'the communion of the Holy Ghost' (2 Cor 13:14). Now he warmeth -spirits, uniteth spirits, enlighteneth spirits; revives, cherisheth, -quickeneth, strengtheneth graces; renews assurances, brings old -comforts to mind, weakens lusts, emboldeneth and raiseth a spirit -of faith, of love, of hope, of prayer, and makes the Word a -blessing, conference a blessing, meditation a blessing, and duty -very delightful to the soul. Without this water of life, communion -is weak, flat, cold, dead, fruitless, lifeless; there is nothing -seen, felt, heard, or understood in a spiritual and heart-quickening -way. Now ordinances are burdensome, sins strong, faith weak, hearts -hard, and the faces of our souls dry, like the dry and parched -ground. - -This drink also revives us when tempted, when sick, when persecuted, -when in the dark, and when we faint for thirst. The life of religion -is this water of life: where that runs, where that is received, -and where things are done in this spirit, there all things are -well; the church thrifty, the soul thrifty, graces thrifty, and -all is well. And this hint I thought convenient to be given of this -precious water of life, that is, with reference to the operative -quality of it. - -[The other qualities of this water.] - -SECOND. I shall come, in the next place, to speak of it, as to -the other descriptions which John doth give us of it. He says it -is, First, pure; Second, clear; Third, clear to a comparison: 'And -he showed me a pure river of water of life, clear as crystal.' - -[First. The purity of this water.] - -1. You read here that this water of life is PURE, that is, alone -without mixture, for so sometimes that word PURE is to be -understood. As where it saith, pure, 'pure olive oil' (Exo 27:20). -'Pure frankincense' (Exo 30:34). 'Pure gold' (Exo 25:11,17). 'Pure -blood of the grape' (Deut 32:14), and the like. So then, when he -saith, 'he showed me a pure river of water of life,' it is as if -he had said he showed me a river of water that was all living, -all life, and had nothing in it but life. There was no death, or -deadness, or flatness in it; or, as he saith a little after, 'and -there shall be no more curse.' A pure river. There is not so much -as a grudge, or a piece of an upbraiding speech found therein. -There is in it nothing but heart, nothing but love, nothing but -grace, nothing but life. 'The gifts and calling of God are without -repentance' (Rom 11:29). - -2. PURE is sometimes set in opposition to show or appearance; as -where he says, 'the stars are not pure' (Job 25:5). That is, not -so without mixture of darkness, as they seem to be: so again, 'If -thou wert pure and upright' (Job 8:6): that is, as thou seemest -to be, or as thou wouldst have us believe thou art. - -Now, take pure in this sense here, and then the meaning is, it is -grace without deceit, without guile; its show and its substance -are the same; it has nothing but substance in it; it is indeed -what it seems to be in bulk; it is a river in show and a river -indeed. It comes from God and from his throne in appearance, and -really it comes from his very heart. - -The great fear of the tempted is, that there is not so much grace -in God, and that he is not so free of it as some scriptures seem -to import. But this word PURE is levelled against such objections -and objectors, for the destroying of their doubts, and the relieving -of their souls. There is no fraud, nor guile, nor fable in the -business; for though God is pleased to present us with his grace -under the notion of a river, it is not to delude our fancies -thereby; but to give us some small illustration of the exceeding -riches of his grace, which as far, for quantity, outstrips the -biggest rivers, as the most mighty mountain doth the least ant's -egg or atom in the world. - -3. But, again, this word PURE is set in opposition to that which -is hurtful and destructive: 'I am pure from the blood of all -men,' that is, I have hurt nobody (Acts 20:26). 'The wisdom that -is from above is first pure,' it is not hurtful (James 3:17). Do -you count them pure with the wicked balances? how can that be, -since they are hurtful? (Micah 6:11). - -Now take PURE in this sense here, and then it intimates, that the -grace of God, and the doctrine of grace, is not a hurtful thing. -It is not as wine of an intoxicating nature. If a man be filled -with it, it will do him no harm (Eph 5:18). The best of the things -that are of this world are some way hurtful. Honey is hurtful -(Prov 25:16,27). Wine is hurtful (Prov 20:1). Silver and gold are -hurtful, but grace is not hurtful (1 Tim 6:10). Never did man -yet catch harm by the enjoyment and fulness of the grace of God. -There is no fear of excess or of surfeiting here. Grace makes -no man proud, no man wanton, no man haughty, no man careless or -negligent as to his duty that is incumbent upon him, either from -God or man: no, grace keeps a man low in his own eyes, humble, -self-denying, penitent, watchful, savoury in good things, charitable, -and makes him kindly affectionated to the brethren, pitiful and -courteous to all men. - -True, there are men in the world that abuse the grace of God, as -some are said to turn it into wantonness and into lasciviousness -(Jude 4). But this is, not because grace has any such tendency, -or for that it worketh any such effect; but because such men are -themselves empty of grace, and have only done as death and hell -hath done with wisdom, 'heard the fame thereof with their ears' -(Job 28:22). It is a dangerous thing for a man to have the notions -of grace, while his heart is void of the spirit and holy principles -of grace; for such a man can do no other than abuse the grace of -God. Alas, what can be expected of him that has nothing in him -to teach him to manage that knowledge of grace which he has, but -his flesh, his lusts, and lustful passions? Can these teach him -to manage his knowledge well? Will they not rather put him upon -all tricks, evasions, irreligious consequences and conclusions, -such as will serve to cherish sin? What Judas did with Christ, -that a graceless man will do with grace, even make it a stalking -horse to his fleshly and vile designs; and rather than fail betray -both it, and the profession of it, to the greatest enemies it has -in the world. - -And here I may say, though grace is pure, and not hurtful at all, -yet one altogether carnal, sinful, and graceless, having to do -with the doctrine of it, by the force of his lusts which tamper -with it, he will unavoidably bring himself into the highest ruin -thereby. An unwary man may destroy himself by the best of things, -not because there is in such things an aptness to destroy, but -because of the abuse and misuse of them. Some know the way of -life, the water of life, by knowledge that is naked and speculative -only; and it had been better for such if they had not known, than -to know and turn from what they know; than to know, and make the -knowledge subservient to their lusts (2 Peter 2:20-22). Some -receive the rain of God, and the droppings of his clouds, because -they continually sit under the means of his grace. But, alas! -they receive it as stones receive showers, or as dunghills receive -the rain; they either abide as hard stones still, or else return -nothing to heaven for his mercy, but as the dunghills do, a -company of stinking fumes. These are they that drink in the rain -that comes often upon them, and that instead of bringing forth -herbs meet for the dresser, bring forth briers and thorns; and -these are they who are nigh unto cursing, whose end is to be burned -(Heb 6:7,8). - -By this word PURE I understand sometimes the chiefest good, the -highest good. There are many things that may be called good, but -none of them are good as grace is good. All things indeed are -pure, that is, all creatures in themselves are good and serviceable -to man, but they are not so good as grace (Rom 14:20; Gen 1:31). -'There is a generation that are pure,' that are good in their -own eyes (Prov 30:12). There are good men, good consciences, good -works, good days, good angels, &c., but none so good as grace, -for it is grace that has made them so. Grace, this water of life, -therefore is good, superlatively good, good in the highest degree, -for that it makes all things good, and preserveth them good. And -whatever it be that this water of life washeth not, it is soil, -and given to the curse, as the prophet intimates where he saith, -'But the miry places thereof, and the marshes thereof, shall not -be healed; they shall be given to salt' (Eze 47:1). - -But who understands this, who believes it? Its goodness is kept -close from the fowls of the air. Men, most men, are ignorant of -the goodness of it, nor do they care to inquire after the enjoyment -of this pure, this good water of life. The reason is, because -though it is good in itself, good in the highest degree, and that -which makes all things good, yet it is not such a good as is suited -to a carnal appetite. There is good; and there is suitable good. -Now suitable good is of two sorts: either such as is spiritual, -or such as is temporal. That which is spiritual, is desired only -of them that are spiritual; for temporal good will satisfy a carnal -mind. Now grace is a spiritual good; this river of grace is the -goodness of spiritual good. It is the original life of all the -grace in our souls. No marvel, then, if it be so little set by of -those that are carnally minded. They will serve a horse, and mire -will serve a sow; so things of this life suit best with the men -of this world; for their appetite is gross and carnal, and they -savour not the things that be of the Spirit of God. 'The natural -man receiveth not the things of the Spirit of God,' the things -that be of this river of God; 'for they are foolishness unto him: -neither can he know them, because they are spiritually discerned' -(1 Cor 2:14). This is the river of OIL which the prophet speaks -of, the river of SPIRIT. Were it a river of gold and silver, there -would be old fishing on the banks thereof. But it is a river that -runs 'like oil, saith the Lord God' (Eze 32:14). This rock pours -us out 'rivers of oil' (Job 29:6)--'fresh oil' (Psa 92:10)--'soft -oil' (Psa 55:21)--'the oil of joy' (Isa 61:3)--'the oil of gladness' -(Psa 45:7)--oil to anoint the head withal (Eccl 9:8)--oil to make -the face to shine (Psa 104:15)--oil by which thou wilt be made -able to honour both God and man in some good measure as becomes -thee (Judg 9:9). - -I might have enlarged upon this head, and have showed you many more -particulars wherein this term of pure might serve for the better -setting forth of the excellency of this water of life, but I shall -proceed no further upon this, but will come to that which remains. - -[Second. The clearness of this water of life.] - -As this river of water of life is said to be pure, so it is said -to be CLEAR. 'He shewed me a pure river of water of life, clear.' -This term has also its particular signification, and, therefore, -ought to be heeded. - -1. CLEAR is set in opposition to dark; therefore some are said -to be 'clear as the sun' (Cant 6:10). And again, 'the light shall -not be clear nor dark' (Zech 14:6). In both these places, clear -is to be taken for light, daylight, sunlight; for, indeed, it is -never day nor sunshine with the soul, until the streams of this -river of water of life come gliding to our doors, into our houses, -into our hearts. Hence the beginning of conversion is called -illumination (Heb 10:32). Yea, the coming of this river of water -of life unto us is called the day-spring from on high, through -the tender mercy of our God (Luke 1:78). It is also called the -dawning of the day (2 Peter 1:19). And hence, again, these men -unto whom this river of water of life comes not, are said to be -dark, darkness. 'Ye were sometimes darkness, but now are ye light -in the Lord' (Eph 5:8). Wherefore, this water is like Jonathan's -honey; it hath a faculty to open the eyes, to make them that sit -in darkness see a great light (1 Sam 14:27; Matt 4:16). The light -of the knowledge of the glory of God in the faith of Jesus Christ; -'God, who commanded the light to shine out of darkness, hath shined -in our hearts to give the light'; the Spirit that enlighteneth -and giveth the light, 'of the knowledge of the glory of God in -the face of Jesus Christ' (2 Cor 4:6). This river casteth beams -where it goes, like the beams of the sun; it shines, it casts out -rays of glory unto those that drink thereof. The streams of this -grace were they that overtook Saul when he was going to Damascus; -they were the waters of this flood that compassed him round about. -And if you will believe him, he saith this light from heaven was -a great light, a light above the brightness of the sun, a light -that did by the glory of it make dark to him all the things in -the world (Acts 9:3, 22:6, 26:13). - -2. CLEAR is set in opposition to that which is not pleasing. For -to be clear is to be pleasant. Hence it is said, 'truly the light -is sweet, and a pleasant thing it is for the eyes to behold the -sun' (Eccl 11:7). I read of rivers that looked red as blood, that -stank like the blood of a dead man, but this is no such river (Exo -7:19,20; 2 Kings 3:22,23). I read of rivers whose streams are like -streams of brimstone, fiery streams, streams of burning pitch, -but this is none of them (Isa 30:27-33; David 7:9-11; Isa 34:9). -'There is a river' besides all these, clear and pleasant, 'the -streams whereof shall make glad the city of God' (Psa 46:4). - -There are the waters that the doves love to sit by, because by -the clearness of these streams they can see their pretty selves, -as in a glass (Cant 5:12). - -These are the streams where the doves wash their eyes, and by which -they solace themselves, and take great content. These streams are -instead, as I said, of a looking-glass; their clearness presents -us with an opportunity of seeing our own features. As in fair -waters a man may see the body of the sun, and of the moon, and -of the stars, and the very body of heaven; so he that stands upon -the bank of this river, and that washeth his eyes with this water, -may see the Son of God, the stars of God, the glory of God, and -the habitation that God has prepared for his people. And are not -these pleasant sights? is not this excellent water? has not this -river pleasant streams? - -3. CLEAR is set in opposition to dirty water and muddiness. I read -of some waters that are fouled with the feet of beasts, and with -the feet of men, yea, and deep waters too. Yea, saith God to some, -ye 'have drunk of the deep waters,' and have fouled 'the residue -with your feet'; and again, 'As for my flock, they eat that which -ye have trodden with your feet, and they drink that which ye have -fouled with your feet' (Eze 34:18,19). These waters are doctrines -contained in the text, muddied and dirtied by the false glosses -and sluttish opinions of erroneous judgments, of which the poor -sheep have been made to drink. And, verily, this is apparent -enough by the very colour and hue of those poor souls; for though -the truth of God was in them, yet the very stain of tradition and -superstition might be also seen in their scales. For as the fish -of the river receive, by being there, the changeable colours of -the waters, so professors, what doctrine they hear and drink, do -look like that. If their doctrines are muddy, their notions are -muddy; if their doctrines are bloody, their notions and tempers are -bloody: but if their doctrines are clear, so are their notions, for -their doctrine has given them a clear understanding of things.[15] - -Now, here we have a river of water of life that is clear--clear -without dirt and mud--clear without the human inventions and -muddy conceptions of unsanctified and uninstructed judgments; yea, -here you have a river the streams whereof lie open to all in the -church, so that they need not those instruments of conveyance -that are foul, and that use to make water stink, if they receive -it to bring it to them that have need. - -4. By clear we sometimes understand purgation; or that a thing -has purged itself, or is purged from those soils and imputations -of evil wherewith sometimes they have been charged. 'Then thou shalt -be clear from this my oath'; or, 'How shall we clear ourselves?' -(Gen 24:8-14, 44:16). Something of this sense may be in the text; -for if men are not afraid to charge God with folly, which is -intimated by 'that thou mightest be clear when thou judgest' (Psa -51:4), will they, think you, be afraid to impute evil to his Word, -and grace, and Spirit? No, verily; they are bold enough at this -work. Nay, more than this, even from the foundation of the world, -men have cast slanders upon, and imputed based things into the -blessed grace of the gospel. But not to look so far back. Paul -was one of the pipes through which God conveyed this grace to the -world; and what was he counted for his so doing, but 'a pestilent -fellow, and a mover of sedition--throughout the world' (Acts 24:5,6). -But, behold, no imputation can stick on the grace of God--not -stick long; for that, like honey, will purge itself of what filth -is put upon it, and of all bad imputations of evil men's springs, -and rivers are of a self-purging quality. Now, here we have to do -with a river--a river of water of life; but a river more slandered -than ever did Naaman the Syrian slander the waters of Israel in -preferring those of Abana and Pharpar, rivers of Damascus, beyond -them (2 Kings 5:10-12). But behold now, at last, when all the world -have done what they can, and cast what reproaches and slanders -upon it they are able, it is a river pure and clear. It has purged -itself before kings--it has purged itself before princes and -judges, and all the Naamans in the world; it is still a river--a -river of water of life--a river of water of life CLEAR. - -5. By clear we sometimes understand purity manifest, or innocency -and goodness made known. 'In all things ye have approved yourselves -to be CLEAR in this matter' (2 Cor 7:11). That is, you have made -it appear, and stand upon your justification, and are willing to -be searched and sounded to the bottom by those that have a desire -to undertake that work. So this river of water of life in the -fountain, and in the streams thereof, offer themselves to the -consideration and conscience of all men. To this end how often -doth God, the head of this river, and he out of whose throne it -proceeds, call upon men to challenge him, if they can, with any -evil or misdoing towards them, either by presence or doctrine; -hence he says, 'Put me in remembrance; let us plead together; -declare thou,' if thou canst, 'that thou mayest be justified,' -and I condemned (Isa 43:26). So again: 'What iniquity have your -fathers found in me, that they are gone far from me, and have -walked after vanity, and are become vain?' (Jer 2:5). So Christ: -'Which of you convinceth me of sin?' (John 8:46). And 'If I have -spoken evil, bear witness of the evil' (John 18:23). So Paul: We -'have renounced the hidden things of dishonesty, not walking -in craftiness, nor handling the Word of God deceitfully; but by -manifestation of the truth commending ourselves to every man's -conscience in the sight of God' (2 Cor 4:2). All these sentences -are chiefly to be applied to doctrine, and so are, as it were, -an offer to any, if they can, to find a speck, or a spot, or a -wrinkle, or any such thing in this river of water of life. - -Some men fly from it as from a bear; and some are afraid to drink -of it, for fear it should be poison unto them. Some, again, dare -not take it because it is not mixed, and as they, poor souls, -imagine, qualified and made toothsome by a little of that which -is called the wisdom of this world. Thus one shucks,[16] another -shrinks, and another will none of God. Meanwhile, whoso shall -please to look into this river shall find it harmless and clear; -yea, offering itself to the consciences of all men to make trial -if it be not the only chief good, the only necessary waters, the -only profitable, for the health of the soul, of all the things -that are in the world, and as clear of mischief as is the sun of -spots. - -[Third.--this river is clear to the most perfect comparison.] - -As John saw this river pure and clear, so he saw it clear to a -comparison. Clear to the best of comparisons, clear as crystal. -Crystal is a very clear stone, as clear as the clearest glass, -if not clearer; one may see far into it, yea, through it; it is -without those spots, and streaks, and smirches that are in other -precious stones. Wherefore, when he saith that this river is clear -as crystal, it is as if God should say, Look, sinners, look to -the bottom of these my crystal streams. I have heard of some seas -that are so pure and clear, that a man may see to the bottom though -they may be forty feet deep. I know this river of water of life -is a deep river; but though it is said to be deep, it is not said -we can see no bottom. Indeed, as to the wideness of it, it is -said to be such as that it cannot be passed over; but I say, it is -nowhere said that we cannot see to the bottom; nay, the comparison -implies that a man with good eyes may see to the bottom. It is -clear, as clear as crystal. So, then, we will a little look down -to the bottom, and see, through these crystal streams, what is at -the bottom of all. - -1. Then the bottom of all is, 'That we might be saved' (John 5:34). -'These things I say,' saith Christ, 'that ye might be saved'; and, -again, 'I am come that you might have life, and that you might -have it more abundantly' (John 10:10). This is the bottom of this -great river of water of life, and of its proceeding from the throne -of God and of the Lamb: it is that we might be saved; it is that -we might live. What a good bottom is here! what a sound bottom -is here! But few deep rivers have a good bottom. Mud is at the -bottom of most waters in the world; even the sea itself, when it -worketh, casts up mire and dirt, and so do the hearts of sinners; -but the bottom of this grace of God, and of the Spirit and Word -thereof, is that we might be saved, consequently a very good -bottom. - -2. As the bottom of all is, 'that we may be saved,' so that we -may be saved by grace, and this is a bottom sounder and sounder. -Our salvation might have been laid upon a more difficult bottom -than this. It might have been laid on our works. God might have -laid it there, and have been just, or he might have left us to -have laid it where we would; and then, to be sure, we had laid it -there, and so had made but a muddy bottom to have gone upon to -life. But now, this river of water of life, it has a better bottom; -the water of life is as clear as crystal, look down to the bottom -and see, we are 'justified freely by his grace' (Rom 3:24). 'By -grace ye are saved,' there is the bottom (Eph 2:5,8). - -Now, grace, as I have showed you, is a firm bottom to stand on; -it is of grace that life might be sure (Rom 4:16). Surely David -was not here, or surely this was not the river that he spake of -when he said, 'I sink in deep mire, where there is no standing: -I am come into deep waters, where the floods overflow me. Deliver -me out of the mire, and let me not sink' (Psa 69:2,14). I say, to -be sure this could not be the river. No, David was now straggled -out of the way, was tumbled into some pit, or into some muddy and -dirty hole; for as for this river it has a good bottom, a bottom -of salvation by grace, and a man needs not cry out when he is -here that he sinks, or that he is in danger of being drowned in -mud or mire. - -3. The bottom of all is, as I said, that we might be saved, saved -by grace, and I will add, 'through the redemption that is in Christ.' -This is still better and better. We read that, when Israel came -over Jordan, the feet of the priests that did bear the ark stood -on firm ground in the bottom, and that they set up great stones -for a memorial thereof (Josh 3:17, 4:1-3). But had Jordan so good -a bottom as has this most blessed river of water of life, or were -the stones that Israel took out thence like this 'tried stone,' -this 'sure foundation?' (Isa 28:16). O the throne! this river -comes out of the throne, and we are saved by grace through the -redemption that is in him. We read that there is a city that has -foundations; grace is one, Christ another, and the truth of all -the prophets and apostles, as to their true doctrine, another, -&c. (Heb 11:10). And again, all these are the very bottom of this -goodly river of the water of life (Eph 2:19,20). - -4. There is another thing to be seen at the bottom of this holy -river, and that is, the glory of God; we are saved, saved by grace, -saved by grace through the redemption that is in Christ to the -praise and glory of God. And what a good bottom is here. Grace -will not fail, Christ has been sufficiently tried, and God will -not lose his glory. Therefore they that drink of this river shall -doubtless be saved; to wit, they that drink of it of a spiritual -appetite to it. And thus much for the explication of the text. - -[THE APPLICATION OF THE WHOLE.] - -I now come to make some use of the whole. - -You know our discourse has been at this time of the water of life, -of its quantity, head-spring, and quality; and I have showed you -that its nature is excellent, its quantity abundant, its head-spring -glorious, and its quality singularly good. - -FIRST. Let this, then, in the first place, be a provocation to -us to be more free in making use of this water. There are many, -now-a-days, that are for inventing of waters, to drink for the -health of the body; and to allure those that are ill to buy, they -will praise their waters beyond their worth. Yea, and if they be -helpful to one person in a hundred, they make as if they could -cure every one. Well, here you have the great Physician himself, -with his water, and he calls it the water of life, water of life -for the soul: this water is probatum est.[17] It has been proved -times without number; it never fails but where it is not taken -(Acts 26:18; Isa 5:4,5). No disease comes amiss to it; it cures -blindness, deadness, deafness, dumbness. It makes 'the lips of -those that are asleep to speak' (Cant 7:9). This is the right HOLY -WATER,[18] all other is counterfeit: it will drive away devils and -spirits; it will cure enchantments and witchcrafts; it will heal -the mad and lunatic (Gal 3:1-3; Mark 16:17,18). It will cure the -most desperate melancholy; it will dissolve doubts and mistrusts, -though they are grown as hard as stone in the heart (Eze 36:26). -It will make you speak well (Col 4:6). It will make you have a -white soul, and that is better than to have a white skin (Eze -36:25,26). It will make you taste well; it will make you disrelish -all hurtful meats (Isa 30:22). It will beget in you a good appetite -to that which is good; it will remove obstructions in the stomach -and liver. It will cause that what you receive of God's bread -shall turn to good nourishment, and make good blood. In a word, -it preserveth life (John 4:14). They that take this water shall -live longer than did old Methuselah, and yet he lived a great -while (Gen 5:27). - -Wherefore, let me continue my exhortation to you. Be more free -in making use of this water; it is the wholesomest water in the -world; you may take it at the third, sixth, ninth, or eleventh hour, -but to take it in the morning of your age is best (Matt 20:3-6). -For then diseases have not got so great a head as when they are -of long continuance, consequently they will be removed with far -more ease; besides, those that thus do will receive endless life, -and the comfort of it betimes; and that, you know, is a double -life to one (Eccl 11:1-4). - -This water gently purges, and yet more effectually than any others. -True, where bad humours are more tough and churlish, it will show -itself stronger of operation, for there is no disease can be too -hard for it. It will, as we say, throw the house out of the windows; -but it will rid us of the plague of those most deadly infections -that otherwise will be sure to make us sleep in death, and bring -us, with the multitude, down to hell. But it will do no hurt; it -only breaks our sleep in security, and brings us to a more quick -apprehension of the plague of our heart and flesh. It will, as I -said before, provoke to appetite, but make us only long after that -which is wholesome. If any ask why I thus allegorize, I answer, -the text doth lead me to it. - -SECOND. I advise, therefore, in the next place, that thou get thee -a dwelling-place by these waters. 'The beloved of the Lord shall -dwell in safety by him, and the Lord shall cover him all the day -long' (Deut 33:12). If thou ask where that dwelling is, I answer, -in the city of God, in and among the tabernacles of the Most -High. This river comes from the throne to water the city of God; -and to that end it is said to run 'in the midst of the street of -it' (Rev 22:2). If ye will inquire, inquire, return, come. 'The -seed also of his servants shall inherit it, and they that love -his name shall dwell therein' (Psa 69:36). Get thee a dwelling -in Jerusalem, in the midst of Jerusalem, and then thou wilt be -seated by this river. - -In old times, the ancients had their habitations by the rivers; -yea, we read of Aroer that stood upon the brink of the river Arnon -(Josh 13:9). Balaam also had his dwelling in his city Pethor, 'by -the river of the land of the children of his people' (Num 22:5). -O! by a river side is the pleasantest dwelling in the world; and -of all rivers, the river of the water of life is the best. They -that dwell there 'shall not hunger nor thirst; neither shall the -heat nor sun smite them: for he that hath mercy on them shall -lead them, even by the springs of water shall he guide them' (Isa -49:10). Trees planted by the rivers, and that spread out their -roots by the rivers, they are the flourishing trees, they bring -forth their fruit in their season (Psa 1:3; Jer 17:8). And the -promise is that men that take up their dwellings by this river of -water of life, shall be fruitful as such trees. - -If thou art a Christian, thou hast more than an ordinary call and -occasion to abide by these waters; thy things will not grow but by -these waters. Weeds and the excellencies of most men we may find -in the barren wilderness, they grow under every hedge; but thine -are garden, and so choice things, and will not thrive without much -water, no, without the water of God's river. Dwell, therefore, -here; that thy soul may be as a watered garden (Jer 31:12; Isa -12:1-3). And when thou seest how those that are loath to die,[19] -make provision at Tunbridge, Epsom, the Bath, and other places, -and what houses they get that they may have their dwellings by -those waters, then do thou consider of thy spiritual disease, and -how nothing can cure thee but this blessed water of life; be also -much of desires to have a dwelling-place in Jerusalem, that thou -mayest always be nigh to these waters. Be often also in watering -thy plants with these waters. I mean the blessed graces of God -in thy soul; then shalt thou grow, and retain thy greenness, and -prove thyself to be a disciple indeed. And herein is God, and thy -Father, glorified, that thou bear much fruit (John 15:8). - -THIRD. My third word is, bless God for providing for man such -waters. These only can make us live; all others come out of the -Dead Sea, and do kill; there is no living water but this. I say, -show thy acceptation of it with thanksgiving; if we are not to -receive our bread and cheese but with thanksgiving, how should we -bless God for this unspeakable gift! (2 Cor 9:15). This is soul -life, life against sin, life from sin, life against the curse, life -from the curse, life beyond hell, beyond desert, beyond thought, -beyond desires. Life that is pleasing, life that is profitable, -life everlasting. - -O my brethren, bless God! who doth good and gives us such rain, -filling our hearts with food and gladness.[20] When Moses would -take the heart of Israel, and took in hand to raise up their -spirits to thankfulness, he used to tell them that the land that -they were to go to was a land that God cared for, and that was -watered with the dew of heaven. Yea, 'a land of brooks of water, -of fountains and depths that spring out of valleys and hills; a -land that flowed with milk and honey, which is the glory of all -lands' (Deut 8:7; Exo 3:8, 13:5; Lev 20:24; Num 14:8). But yet in -his description he makes no mention of a river of water of life; -a river the streams whereof make glad the city of God. - -This river is the running out of God's heart; the letting out of -his very bowels, for God is the living God. This is his heart and -soul. 'Yea, I will rejoice over them to do them good, and I will -plant them in this land assuredly, with my whole heart, and with -my whole soul' (Jer 32:41). I say, if ever God's heart and soul -appeared, it showed itself in giving this water of life, and -the throne from whence it proceeds. Wherefore [there is] all the -reason of the world, that in the reception of it thy heart and -soul should run out and flow after him in thanksgiving. See how -David words it in Psalm 103:1-5, and do likewise. - -FOURTH. By the characters that are given of this water of life, -thou art capacitated to judge when a notion, a doctrine, an opinion, -comes to thine ears, whether it is right, good, and wholesome, or -how. This river is pure, is clear, is pure and clear as crystal. -Is the doctrine offered unto thee so? or is it muddy, and mixed -with the doctrines of men? Look, man, and see if the foot of the -worshippers of Bel be not there, and if the waters be not fouled -thereby. What water is fouled is not the water of life, or at -least not the water of life in its clearness. Wherefore, if thou -findest it not right, go up higher to the spring-head, for always -the nearer to the spring, the more pure and clear is the water. -Fetch, then, thy doctrine from afar, if thou canst not have it good -nearer hand (Job 36:3). Thy life lies at stake; the counterfeit of -things is dangerous; everybody that is aware, is afraid thereof. -Now a counterfeit here is most dangerous, is most destructive. -Wherefore take heed how you hear, what you hear; for, as I said -before of the fish, by your colour it will be seen what waters -you swim in; wherefore look you well to yourselves.[21] - -FIFTH. Doth this water of life run like a river, like a broad, -full, and deep river; then let no man, be his transgressions never -so many, fear at all, but there is enough to save his soul, and -to spare. Nothing has been more common to many than to doubt of -the grace of God; a thing most unbecoming a sinner of any thing in -the world. To break the law is a fact foul enough; but to question -the sufficiency of the grace of God to save therefrom, is worse -than sin, if worse can be. Wherefore, despairing soul, for it is -to thee I speak, forbear thy mistrusts, cast off thy slavish fears, -hang thy misgivings as to this upon the hedge; and believe thou -hast an invitation sufficient thereto, a river is before thy face. -And as for thy want of goodness and works, let that by no means -daunt thee; this is a river of water of life, streams of grace -and mercy. There is, as I said, enough therein to help thee, for -grace brings all that is wanting to the soul. Thou, therefore, -hast nothing to do, I mean as to the curing of thy soul of its -doubts, and fears, and despairing thoughts, but to drink and live -for ever. - -SIXTH. But what is all this to the DEAD world--to them that love -to be dead? They toss their vanities about as the boys toss their -shuttlecocks in the air, till their foot slips, and themselves -descend into the pit. - -Let this suffice for this time. - - -FOOTNOTES: - -1 As God gave us existence, so, in his munificence and royal bounty, -he gives us his rich grace. We have nothing to give in return but -grateful love. He redeems us from the captivity of sin, and earth, -and hell. 'Every beast of the forest is mine, and the cattle upon -a thousand hills: the world is mine, saith the Almighty, with the -fulness thereof.' O to grace how great a debtor; freely bestowed -to the poor and needy.--Ed. - -2 Water is a curse, as in the dropsy, but essential to life with -our food. Oil is valuable, properly taken, but an irritating oil -to consume the bones is destructive. How awful the case of the rich -man when refused a drop of water to cool that fire which he had -created while living, and into which he had irretrievably plunged -himself.--Ed. - -3 Reliance upon an imperfect obedience to God's holy law, united -with a hope, through Christ or some other means, of forgiveness -for not having kept some parts of that law, is 'the doctrine of -the world,' and of devils. It is a refuge of lies, which death will -fearfully sweep away. We must rely wholly upon Christ, or perish.--Ed. - -4 Aquae Vitae was a cordial-water well known in Bunyan's time, and -much used in compounding medicines, but now almost forgotten. It -was distilled from brewed beer, strongly hopped, and well fermented. -The French have an intoxicating liquour called eau de vie; this is -distilled from the refuse of the grapes after the wine is made.--Ed. - -5 Although all mankind are fatally diseased, they only feel it -that are made sick of sin; this is the law work, and when it takes -place, then comes the new birth and salvation by the efficacy of -this water of life.--Ed. - -6 A RIVER inexhaustible, to supply the pure and unmixed joys of -heaven to all the myriads of happy glorified souls, and applied -by the Spirit of grace to quench the thirst of the soul on earth. -This grace is fixed and permanent, 'springing up into everlasting -life.' Blessed Jesus, 'give me this water, that I thirst not -ever.'--Ed. - -7 This water of life is as essential to the spiritual-mindedness -of the soul, as natural water is to the life of a fish. The grace -of God is the element in which only the renewed soul can live and -enjoy a little of that heaven into which, as an ocean of bliss, -this river carries him.--Ed. - -8 Those that are satisfied with the world, and its enjoyments, -and seek not for happiness in the favour of God; those that depend -on the merit of their own works for a righteousness; these do not -thirst--they have no sense of their need, and will not condescend -to come to THE FOUNTAIN.--Ed. - -9 The rain is taken from the sea by water-spouts or in vapour; it -is wonderfully distilled, and descends upon the earth in fertilizing -showers which supply the rivers. In proportion to the rain or -melting of the snow, is the quantity of water in the rivers. Bunyan -was taught all this phenomena of nature, by a single verse in the -inspired volume which he quotes. How wonderful is that Book!--Ed. - -10 This is a most astonishing natural phenomenon: that such a -river as the Thames, receiving constantly all the filth of a vast -metropolis, containing more than two millions of inhabitants, -buries it all, and yet purifieth itself.--Ed. - -11 Light bread is an allusion to Numbers 21:5: 'our soul loatheth -this light bread.' The heavenly manna, like Christ, is despised -and rejected of man.--Ed. - -12 By 'the text,' in this and other places, is meant the text of -sacred Scripture; not the particular passage, or text, on which -this treatise is founded.--Ed. - -13 The solemn silence, and the sound of the trumpet, took place -in quick succession when the medium of prayer and praise, from -fallen man, was first exhibited in heaven. When Christ was revealed -to John, as the throne upon which God received the prayers of all -his saints, awe, and wonder, and silence, was felt in heaven for -the space of half an hour; then came the sound of the trumpet -with dire events to those who had refused to pray in the name of -Christ.--Ed. - -14 Thus the Spirit of God in regeneration produces light out of -darkness, makes the barren heart fruitful, and from confusion, -discord, and enmity, brings order, harmony, and tranquility. The -renewed man is actuated by new hopes and fears; his judgment is -enlightened, his will rectified, and his heart transformed; his -eyes being divinely opened he sees into eternity; he has a hope -full of immortality; spiritual appetites are excited in his soul; -his affections are raised to God and heaven; his soul thirsteth -for God, for the living God! Thus the Spirit giveth life to the -dead, eyes to the blind, speech to the dumb, feet to the lame, and -the hand of faith to lay hold on Christ for complete salvation.--Mason. - -15 This is an excellent commentary upon that part of the Pilgrim's -Progress which describes Christiana and her company at the foot -of the hill Difficulty. Greatheart points out the spring at which -Christian was refreshed before he began the arduous ascent which -led him, in defiance of a persecuting world, to join in church -fellowship, allegorically represented by the house Beautiful--'When -Christian drank it was clear and good, but now it is dirty; and -with the feet of some that are not desirous that pilgrims should -here quench their thirst.' After the writing of the first part, -and before that of the second, the Act of Uniformity had spread -its baleful influence over England. To use Bunyan's words--'The -Romish beasts have corrupted the doctrine by treading it down -with their feet, and have muddied this water with their own dirt -and filthiness.'--See Holy City.--Ed. - -16 'Shuck,' to shake; obsolete as a verb, but retained as a noun -to designate the pea-shell, after the peas have been shook out.--Ed. - -17 Probatum est--is proved--a scrap of Latin commonly used in -advertising medical prescriptions, in Bunyan's time.--Ed. - -18 A Protestant can have but little idea of the insane superstition -of the Papists in respect to holy water. The following lines, from -Barnaby Googe's Popish Kingdome, will shed a little light upon -it:-- - -'Besides, they do beleeue their sinnes to be forgiven quight, By -taking holy water here, whereof if there do light But one small -drop, it driueth out the hellishe deuils all Then which there can -no greater griefe vnto the feend befall.'--4to. 1570, p. 42. In -the Editor's library.--Ed. - -19 The infatuation, nay, madness of human nature, in its fallen -state, is shown by living to hasten the inroads of death; and -when he appears, terror-stricken they fly from it to any remedy -that is within their reach. How vast the number of suicides by -intemperance!--Ed. - -20 The real Christian, and such only, are in this blessed case; -they have the promise of the life that now is, as well as of that -which is to come. Their Father, the Almighty, supplies all their -wants; giving joy and peace, when heart and flesh tremble.--Ed. - -21 In proportion to the number of professed Christians who thus -obey the gospel by judging for themselves, so will be the happiness -of the church, and the hastening on of the kingdom of Christ. -No one is a Christian that receives his doctrine from a prelate, -priest, or minister, without prayerfully comparing it with the -written Word. O man, take not the water of life as doled out by -a fellow-man; go to the river for yourself--survey yourself as -reflected in those crystal streams. Christ does not say to the -heavy-laden, sin-burdened soul, Go to the church; but, Come unto -me, and find rest. Blessed is he who loves the river of water -unpolluted by human devices, forms, or ceremonies; who flies to -the open bosom of his Christ, and finds refuge from every storm.--Ed. - -*** - -THE BARREN FIG-TREE; - -OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: - -SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE -HIS LIFE IS ENDED; - -THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. - -BY JOHN BUNYAN - -'Who being dead, yet speaketh.'--Hebrews 11:4 - -London: Printed for J. Robinson, at the Golden Lion, in St. Paul's -Churchyard, 1688. - -This Title has a broad Black Border. - -ADVERTISEMENT BY THE EDITOR. - -This solemn, searching, awful treatise, was published by Bunyan -in 1682; but does not appear to have been reprinted until a very -few months after his decease, which so unexpectedly took place -in 1688. Although we have sought with all possible diligence, no -copy of the first edition has been discovered; we have made use of -a fine copy of the second edition, in possession of that thorough -Bunyanite, my kind friend, R. B. Sherring, of Bristol. The third -edition, 1692, is in the British Museum. Added to these posthumous -publications appeared, for the first time, 'An Exhortation to Peace -and Unity,' which will be found at the end of our second volume. -In the advertisement to that treatise are stated, at some length, -my reasons for concluding that it was not written by Bunyan, -although inserted in all the editions of his collected works. That -opinion is now more fully confirmed, by the discovery of Bunyan's -own list of his works, published just before his death, in 1688, -and in which that exhortation is not inserted. I was also much -pleased to find that the same conclusion was arrived at by that -highly intelligent Baptist minister, Mr. Robert Robinson. His -reasons are given at some length, concluding with, 'it is evident -that Bunyan never wrote this piece.'[1] Why it was, after Bunyan's -death, published with his 'Barren Fig-tree,' is one of those hidden -mysteries of darkness and of wickedness that I cannot discover. The -beautiful parable from which Bunyan selected his text, represents -an enclosed ground, in which, among others, a fig-tree had been -planted. It was not an enclosure similar to some of the vineyards -of France or Germany, exclusively devoted to the growth of the -vine, but a garden in which fruits were cultivated, such as grapes, -figs, or pomegranates. It was in such a vineyard, thus retired -from the world, that Nathaniel poured out his heart in prayer, when -our Lord in spirit witnessed, unseen, these devotional exercises, -and soon afterwards rewarded him with open approbation (John 1:48). -In these secluded pleasant spots the Easterns spend much of their -time, under their own vines or fig-trees, sheltered from the -world and from the oppressive heat of the sun--a fit emblem of a -church of Christ. In this vineyard stood a fig-tree--by nature -remarkable for fruitfulness--but it is barren. No inquiry is made -as to how it came there, but the order is given, 'Cut it down.' -The dresser of the garden intercedes, and means are tried to make -it fruitful, but in vain. At last it is cut down as a cumber-ground -and burnt. This vineyard or garden represents a gospel church; -the fig-tree a member--a barren, fruitless professor. 'It matters -not how he got there,' if he bears no fruit he must be cut down -and away to the fire. - -To illustrate so awful a subject this treatise was written, and -it is intensely solemn. God, whose omniscience penetrates through -every disguise, himself examines every tree in the garden, yea, -every bough. Wooden and earthy professor, your detection is sure; -appearances that deceive the world and the church cannot deceive -God. 'He will be with thee in thy bed fruits--thy midnight -fruits--thy closet fruits--thy family fruits--they conversation -fruits.' Professor, solemnly examine yourself; 'in proportion -to your fruitfulness will be your blessedness.' 'Naked and open -are all things to his eye.' Can it be imagined that those 'that -paint themselves did ever repent of their pride?' 'How seemingly -self-denying are some of these creeping things.' 'Is there no place -will serve to fit those for hell but the church, the vineyard of -God?' 'It is not the place where the worker of iniquity can hide -himself or his sins from God.' May such be detected before they -go hence to the fire. While there is a disposition to seek grace -all are invited to come; but when salvation by Christ is abandoned, -there is no other refuge, although sought with tears. Reader, may -the deeply impressive language of Bunyan sink profoundly into our -hearts. We need no splendid angel nor hideous demon to reveal to -us the realities of the world to come. 'If we hear not Moses and -the prophets,' as set forth by Bunyan in this treatise, 'neither -should we be persuaded though one rose from the dead' to declare -these solemn truths (Luke 16:31). - -GEO. OFFOR. - - -TO THE READER. - -COURTEOUS READER, - -I have written to thee now about the Barren Fig-tree, or how it will -fare with the fruitless professor that standeth in the vineyard -of God. Of what complexion thou art I cannot certainly divine; but -the parable tells thee that the cumber-ground must be cut down. -A cumber-ground professor is not only a provocation to God, -a stumbling-block to the world, and a blemish to religion, but a -snare to his own soul also. 'Though his excellency mount up to the -heavens, and his head reach unto the clouds, yet he shall perish -for ever, like his own dung; they which have seen him shall say, -Where is he?' (Job 20:6,7). - -Now 'they count it pleasure to riot in the daytime.' But what will -they do when the axe is fetched out? (2 Peter 2:13,14). - -The tree whose fruit withereth is reckoned a tree without fruit, -a tree twice dead, one that must be 'plucked up by the roots' -(Jude 12). - -O thou cumber-ground, God expects fruit, God will come seeking -fruit shortly. - -My exhortation, therefore, is to professors that they look to it, -that they take heed. - -The barren fig-tree in the vineyard, and the bramble in the wood, -are both prepared for the fire. - -Profession is not a covert to hide from the eye of God; nor will -it palliate the revengeful threatening of his justice; he will -command to cut it down shortly. - -The church, and a profession, are the best of places for the -upright, but the worst in the world for the cumber-ground. He must -be cast, as profane, out of the mount of God: cast, I say, over -the wall of the vineyard, there to wither; thence to be gathered -and burned. 'It had ben better for them not to have known the way -of righteousness' (2 Peter 2:21). And yet if they had not, they -had been damned; but it is better to go to hell without, than in, -or from under a profession. These 'shall receive greater damnation' -(Luke 20:47). - -If thou be a professor, read and tremble: if thou be profane, do -so likewise. For if the righteous scarcely be saved, where shall -the ungodly and sinners appear? Cumber-ground, take heed of the -axe! Barren fig-tree, beware of the fire! - -But I will keep thee no longer out of the book. Christ Jesus, the -dresser of the vineyard, take care of thee, dig about thee, and -dung thee, that thou mayest bear fruit; that when the Lord of the -vineyard cometh with his axe to seek for fruit, or pronounce the -sentence of damnation on the barren fig-tree, thou mayest escape -that judgment. The cumber-ground must to the wood-pile, and thence -to the fire. Farewell. - -Grace be with all them that love our Lord Jesus in sincerity. Amen. - -JOHN BUNYAN - - -THE BARREN FIG-TREE, OR THE DOOM AND DOWNFALL OF THE FRUITLESS -PROFESSOR. - -'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD; AND HE CAME -AND SOUGHT FRUIT THEREON, AND FOUND NONE. THEN SAID HE UNTO THE -DRESSER OF HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME SEEKING -FRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT DOWN; WHY CUMBERETH -IT THE GROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT ALONE -THIS YEAR ALSO, TILL I SHALL DIG ABOUT IT, AND DUNG IT: AND IF IT -BEAR FRUIT, WELL: AND IF NOT, THEN AFTER THAT THOU SHALT CUT IT -DOWN.'--LUKE 13:6-9. - -At the beginning of this chapter we read how some of the Jews came -to Jesus Christ, to tell him of the cruelty of Pontius Pilate, -in mingling the blood of the Galileans with their sacrifices. -A heathenish and prodigious act; for therein he showed, not only -his malice against the Jewish nation, but also against their -worship, and consequently their God. An action, I say, not only -heathenish, but prodigious also; for the Lord Jesus, paraphrasing -upon this fact of his, teacheth the Jews, that without repentance -'they should all likewise perish.' 'Likewise,' that is by the hand -and rage of the Roman empire. Neither should they be more able to -avoid the stroke, than were those eighteen upon whom the tower of -Siloam fell, and slew them (Luke 13:1-5). The fulfilling of which -prophecy, for their hardness of heart, and impenitency, was in -the days of Titus, son of Vespasian, about forty years after the -death of Christ. Then, I say, were these Jews, and their city, -both environed round on every side, wherein both they and it, -to amazement, were miserably overthrown. God gave them sword and -famine, pestilence and blood, for their outrage against the Son -of his love. So wrath 'came upon them to the uttermost' (1 Thess -2:16).[2] - -Now, to prevent their old and foolish salvo, which they always -had in readiness against such prophecies and denunciations of -judgment, the Lord Jesus presents them with this parable, in which -he emphatically shows them that their cry of being the temple of -the Lord, and of their being the children of Abraham, &c., and -their being the church of God, would not stand them in any stead. -As who should say, It may be you think to help yourselves against -this my prophecy of your utter and unavoidable overthrow, by the -interest which you have in your outward privileges. But all these -will fail you; for what think you? 'A certain man had a fig-tree -planted in his vineyard, and he came and sought fruit thereon, -and found none.' This is your case! The Jewish land is God's -vineyard; I know it; and I know also, that you are the fig-trees. -But behold, there wanteth the main thing, fruit; for the sake, and -in expectation of which, he set this vineyard with trees. Now, -seeing the fruit is not found amongst you, the fruit, I say, -for the sake of which he did at first plant this vineyard, what -remains but that in justice he command to cut you down as those -that cumber the ground, that he may plant himself another vineyard? -'Then said he unto the dresser of his vineyard, Behold, these -three years I come seeking fruit on this fig-tree, and find none; -cut it down, why cumbereth it the ground?' This therefore must be -your end, although you are planted in the garden of God; for the -barrenness and unfruitfulness of your hearts and lives you must -be cut off, yea, rooted up, and cast out of the vineyard. - -In parables there are two things to be taken notice of, and to be -inquired into of them that read. First, The metaphors made use -of. Second, The doctrine or mysteries couched under such metaphors. - -The metaphors in this parable are, 1. A certain man; 2. A vineyard; -3. A fig-tree, barren or fruitless; 4. A dresser; 5. Three years; -6. Digging and dunging, &c. - -The doctrine, or mystery, couched under these words is to show us -what is like to become of a fruitless or formal professor. For, -1. By the man in the parable is meant God the Father (Luke 15:11). -2. By the vineyard, his church (Isa 5:7). 3. By the fig-tree, a -professor. 4. By the dresser, the Lord Jesus. 5. By the fig-tree's -barrenness, the professor's fruitlessness. 6. By the three -years, the patience of God that for a time he extendeth to barren -professors. 7. This calling to the dresser of the vineyard to -cut it down, is to show the outcries of justice against fruitless -professors. 8. The dresser's interceding is to show how the Lord -Jesus steps in, and takes hold of the head of his Father's axe, -to stop, or at least to defer, the present execution of a barren -fig-tree. 9. The dresser's desire to try to make the fig-tree -fruitful, is to show you how unwilling he is that even a barren -fig-tree should yet be barren, and perish. 10. His digging about -it, and dunging of it, is to show his willingness to apply gospel -helps to this barren professor, if haply he may be fruitful. 11. -The supposition that the fig-tree may yet continue fruitless, -is to show, that when Christ Jesus hath done all, there are some -professors will abide barren and fruitless. 12. The determination -upon this supposition, at last to cut it down, is a certain -prediction of such professor's unavoidable and eternal damnation. - -But to take this parable into pieces, and to discourse more -particularly, though with all brevity, upon all the parts thereof. - -'A certain MAN had a fig-tree planted in his vineyard.' - -The MAN, I told you, is to present us with God the Father; by -which similitude he is often set out in the New Testament. - -Observe then, that it is no new thing, if you find in God's church -barren fig-trees, fruitless professors; even as here you see is a -tree, a fruitless tree, a fruitless fig-tree in the vineyard.[3] -Fruit is not so easily brought forth as a profession is got into; -it is easy for a man to clothe himself with a fair show in the -flesh, to word it, and say, Be thou warmed and filled with the -best. It is no hard thing to do these with other things; but to be -fruitful, to bring forth fruit to God, this doth not every tree, -no not every fig-tree that stands in the vineyard of God. Those -words also, 'Every branch in me that beareth not fruit, he taketh -away,' assert the same thing (John 15:2). There are branches -in Christ, in Christ's body mystical, which is his church, his -vineyard, that bear not fruit, wherefore the hand of God is to -take them away: I looked for grapes, and it brought forth wild -grapes, that is, no fruit at all that was acceptable with God (Isa -5:4). Again, 'Israel is an empty vine, he bringeth forth fruit unto -himself,' none to God; he is without fruit to God (Hosea 10:1). -All these, with many more, show us the truth of the observation, -and that God's church may be cumbered with fruitless fig-trees, -with barren professors. - -Had a FIG-TREE. - -Although there be in God's church that be barren and fruitless; -yet, as I said, to see to, they are like the rest of the trees, -even a fig-tree. It was not an oak, nor a willow, nor a thorn, -nor a bramble; but a FIG-TREE. 'they come unto thee as the people -cometh' (Eze 33:31). 'They 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,' and yet but barren, fruitless, and -unprofitable professors (Isa 58:2-4). Judas also was one of the -twelve, a disciple, an apostle, a preacher, an officer, yea, and -such a one as none of the eleven mistrusted, but preferred before -themselves, each one crying out, 'Is it I? Is it I?' (Mark 14:19). -None of them, as we read of (John 6:70), mistrusting Judas; yet -he in Christ's eye was the barren fig-tree, a devil, a fruitless -professor. The foolish virgins also went forth of the world with -the other, had lamps, and light, and were awakened with the other; -yea, had boldness to go forth, when the midnight cry was made, with -the other; and thought that they could have looked Christ in the -face, when he sat upon the throne of judgment, with the other; and -yet but foolish, but barren fig-trees, but fruitless professors. -'Many,' saith Christ, 'will say unto me in that day,' this and -that, and will also talk of many wonderful works; yet, behold, -he finds nothing in them but the fruits of unrighteousness (Matt -7:22,23). They were altogether barren and fruitless professors. - -Had a fig-tree PLANTED. - -This word PLANTED doth also reach far; it supposeth one taken out -of its natural soil, or removed from the place it grew in once; -one that seemed to be called, awakened; and not only so, but -by strong hand carried from the world to the church; from nature -to grace; from sin to godliness. 'Thou hast brought a vine out -of Egypt; thou hast cast out the heathen, and planted it' (Psa -80:8). Of some of the branches of this vine were there unfruitful -professors. - -It must be concluded, therefore, that this professor, that remaineth -notwithstanding fruitless, is, as to the view and judgment of -the church, rightly brought in thither, to wit, by confession of -faith, of sin, and a show of repentance and regeneration; thus -false brethren creep in unawares![4] All these things this word -planted intimateth; yea, further, that the church is satisfied -with them, consents they should abide in the garden, and counteth -them sound as the rest. But before God, in the sight of God, they -are graceless professors, barren and fruitless fig-trees. - -Therefore it is one thing to be in the church, or in a profession; -and another to be of the church, and to belong to that kingdom that -is prepared for the saint, that is so indeed. Otherwise, 'Being -planted, shall it prosper? shall it not utterly wither, when the -east-wind toucheth it? It shall wither in the furrows where it -grew' (Eze 17:10). - -Had a fig-tree planted in HIS vineyard. - -In HIS vineyard. Hypocrites, with rotten hearts, are not afraid -to come before God in Sion. These words therefore suggest unto us -a prodigious kind of boldness and hardened fearlessness. For what -presumption higher, and what attempt more desperate, than for a -man that wanteth grace, and the true knowledge of God, to crowd -himself, in that condition, into the house or church of God; or -to make profession of, and desire that the name of God should be -called upon him? - -For the man that maketh a profession of the religion of Jesus Christ, -that man hath, as it were, put the name of God upon himself, and -is called and reckoned now, how fruitless soever before God or -men, the man that hath to do with God, the man that God owneth, -and will stand for. This man, I say, by his profession, suggesteth -this to all that know him to be such a professor. Men merely natural, -I mean men that have not got the devilish art of hypocrisy, are -afraid to think of doing thus. 'And of the rest durst no man join -himself to them; but the people magnified them' (Acts 5:13). And, -indeed, it displeaseth God. 'Ye have brought,' saith he, 'men -uncircumcised into my sanctuary' (Eze 44:7). And again, 'When ye -come to appear before me, who hath required this at your hand, -to tread my courts?' saith God (Isa 1:12). They have therefore -learned this boldness of none in the visible world, they only took -it of the devil, for he, and he only, with these his disciples, -attempt to present themselves in the church before God. 'The -tares are the children of the wicked one.' The tares, that is, -the hypocrites, that are Satan's brood, the generation of vipers, -that cannot escape the damnation of hell. - -HAD a fig-tree planted in his vineyard. - -He doth not say, He planted a fig-tree, but there was a fig-tree -there; he HAD, or found a fig-tree planted in his vineyard. - -The great God will now acknowledge the barren fig-tree, or barren -professor, to be his workmanship, or a tree of his bringing in, -only the text saith, he had one there. This is much like that -in Matthew 15:13--'Every plant which my heavenly Father hath not -planted, shall be rooted up.' Here again are plants in his vineyard -which God will not acknowledge to be of his planting; and he seems -to suggest that in his vineyard are many such. Every plant, or all -those plants or professors, that are got into the assembly of the -saints, or into the profession of their religion, without God and -his grace, 'shall be rooted up.' - -'And when the King came in to see the guests, he saw there a -man which had not on the wedding-garment. And he saith unto him, -Friend, how camest thou in hither, not having a wedding-garment?' -(Matt 22:11,12). Here is one so cunning and crafty that he beguiled -all the guests; he got and kept in the church even until the King -himself came in to see the guests; but his subtilty got him nothing; -it did not blind the eyes of the King; it did not pervert the -judgment of the righteous. 'Friend, how camest thou in hither?' did -overtake him at last; even a public rejection; the King discovered -him in the face of all present. 'How camest thou in hither?' My -Father did not bring thee hither; I did not bring thee hither; -my Spirit did not bring thee hither; thou art not of the heavenly -Father's planting. 'How camest thou in hither?' He that 'entereth -not by the door, but climbeth up some other way, the same is a -thief and a robber' (John 10:1). This text also is full and plain -to our purpose; for this man came not in by the door, yet got into -the church; he got in by climbing; he broke in at the windows; -he got something of the light and glory of the gospel of our Lord -Jesus Christ in his head; and so, hardy wretch that he was, he -presumed to crowd himself among the children. But how is this -resented? What saith the King of him? Why, this is his sign, 'the -same is a thief and a robber.' See ye here also, if all they be -owned as the planting of God that get into his church or profession -of his name. - -'Had a fig-tree.' Had one without a wedding-garment, had a thief -in his garden, at his wedding, in his house. These climbed up some -other way. There are many ways to get into the church of God, and -profession of his name, besides, and without an entering by the -door. - -1. There is the way of lying and dissembling, and at this gap the -Gibeonites got in (Josh 9 &c). - -2. There is sometimes falseness among some pastors, either for -the sake of carnal relations, or the like; at this hole Tobiah, -the enemy of God, got in (Neh 13:4-9). - -3. There is sometimes negligence, and too much uncircumspectness -in the whole church; thus the uncircumcised got in (Eze 44:7,8). - -4. Sometimes, again, let the church be never so circumspect, yet -these have so much help from the devil that they beguile them -all, and so get in. These are of the sort of thieves that Paul -complains of, 'False brethren, that are brought in unawares' (Gal -2:4). Jude also cries out of these, 'Certain men crept in unawares' -(Jude 4). Crept in! What, were they so lowly? A voluntary humility, -a neglecting of the body, not in any humour (Col 2:23).[5] O! how -seemingly self-denying are some of these 'creeping things,' that -yet are to be held, (as we shall know them) an abomination to -Israel (Lev 11:43,44). - -But in a great house there are not only vessels of gold and of -silver, but also of wood and of earth; and some to honour, and -some to dishonour (2 Tim 2:20). By these words the apostle seems -to take it for granted, that as there hath been, so there still -will be these kind of fig-trees, these barren professors in the -house, when all men have done what they can; even as in a great -house there are always vessels to dishonour, as well as those to -honour and glory; vessels of wood and of earth, as well as of silver -and gold. So, then, there must be wooden professors in the garden -of God, there must be earthy, earthen professors in his vineyard; -but that methinks is the biting word, 'and some to dishonour' -(Rom 9:21,22). That to the Romans is dreadful, but this seems to -go beyond it; that speaks but of the reprobate in general, but -this of such and such in particular; that speaks of their hardening -but in the common way, but this that they must be suffered to -creep into the church, there to fit themselves for their place, -their own place, the place prepared for them of this sort only -(Acts 1:25). As the Lord Jesus said once of the Pharisees, These -'shall receive greater damnation' (Luke 20:47). - -Barren fig-tree, fruitless professor, hast thou heard all these -things? Hast thou considered that this fig-tree is not acknowledged -of God to be his, but is denied to be of his planting, and of his -bringing unto his wedding? Dost not thou see that thou art called -a thief and a robber, that hast either climbed up to, or crept -in at another place than the door? Dost thou not hear that there -will be in God's house wooden and earthly professors, and that no -place will serve to fit those for hell but the house, the church, -the vineyard of God? Barren fig-tree, fruitless Christian, do not -thine ears tingle? - -And HE came and sought fruit thereon. - -When a man hath got a profession, and is crowded into the church -and house of God, the question is not now, Hath he life, hath he -right principles? but, Hath he fruit? HE came seeking fruit thereon. -It mattereth not who brought thee in hither, whether God or the -devil, or thine own vain-glorious heart; but hast thou fruit? Dost -thou bring forth fruit unto God? And, 'Let every one that nameth -the name of' the Lord Jesus 'Christ depart from iniquity' (2 Tim -2:19). He doth not say, And let every one that hath grace, or let -those that have the Spirit of God; but, 'Let every one that nameth -the name of' the Lord Jesus 'Christ depart form iniquity.' - -What do men meddle with religion for? Why do they call themselves -by the name of the Lord Jesus, if they have not the grace of God, -if they have not the Spirit of Christ? God, therefore, expecteth -fruit. What do they do in the vineyard? Let them work, or get them -out; the vineyard must have labourers in it. 'Son, go WORK to-day -in my vineyard' (Matt 21:28). Wherefore, want of grace and want -of Spirit will not keep God from seeking fruit. 'And he came and -sought fruit thereon' (Luke 13:6, 8:8). He requireth that which -he seemeth to have. Every man in the vineyard and house of God -promiseth himself, professeth to others, and would have all men -take it for granted, that a heavenly principle is in him, why then -should not God seek fruit? - -As for them, therefore, that will retain the name of Christians, -fearing God, and yet make no conscience of bringing forth fruit to -him, he saith to such, Away! 'As for you,--Go ye, serve ye every -one his idols, and hereafter also, if ye will not hearken unto me,' -&c. (Eze 20:39). Barren fig-tree, dost thou hear? God expecteth -fruit, God calls for fruit, yea, God will shortly come seeking fruit -on this barren fig-tree. Barren fig-tree, either bear fruit, or -go out of the vineyard; and yet then thy case will be unspeakably -damnable. Yea, let me add, if thou shalt neither bear fruit nor -depart, God will take his name out of thy mouth (Jer 44:26). He -will have fruit. And I say further, if thou wilt do neither, yet -God in justice and righteousness will still come for fruit. And -it will be in vain for thee to count this austerity. He will reap -where he hath not sowed, and gather where he hath not strewed -(Matt 25:24-26). Barren fig-tree, dost thou hear? - -Quest. What if a man have no grace? - -Answ. Yes, seeing he hath a profession. - -And he came and sought fruit THEREON. - -A church, then, and a profession, are not places where the workers -of iniquity may hide themselves and sins from God. Some of old -thought that because they could cry, 'The temple of the Lord, the -temple of the Lord!' that therefore they were delivered, or had a -dispensation to do the abominations which they committed, as some -in our days; for who, say they, have a right to the creatures, if -not Christians, if not professors, if not church members? And, from -this conclusion, let go the reins of their inordinate affections -after pride, ambition, gluttony; pampering themselves without fear -(Jude 12), daubing themselves with the lust-provoking fashions -of the times; to walk with stretched out necks, naked breasts, -frizzled fore-tops, wanton gestures, in gorgeous apparel, mixed -with gold and pearl, and costly array.[6] I will not here make -inspection into their lives, their carriages at home, in their -corners and secret holes; but certainly, persons thus spirited, -thus principled, and thus inclined, have but empty boughs, boughs -that want the fruit that God expects, and that God will come down -to seek. - -Barren fig-tree, thou art not licensed by thy profession, nor by -the Lord of the vineyard, to bear these clusters of Gomorrah; -neither shall the vineyard, nor thy being crowded among the trees -there, shelter thee from the sight of the eye of God. Many make -religion their cloak, and Christ their stalking-horse, and by that -means cover themselves and hide their own wickedness from men; -but God seeth their hearts, hath his print upon the heels of their -feet, and pondereth all their goings; and at last, when their -iniquity is found to be hateful, he will either smite them with -hardness of heart, and so leave them, or awaken them to bring forth -fruit. Fruit he looks for, seeks, and expects, barren fig-tree! - -But what! come into the presence of God to sin! What! come into -the presence of God to hide thy sin! Alas, man! the church is God's -garden, and Christ Jesus is the great Apostle and High-priest of -our profession. What! come into the house that is called by my -name! into the place where mine honour dwelleth! (Psa 26:8). Where -mine eyes and heart are continually! (1 Kings 9:3). What! come -there to sin, to hide thy sin, to cloak thy sin! His plants are -an orchard with pleasant fruits (Cant 4:13). And every time he -goeth into his garden, it is to see the fruits of the valley, and -to 'see if the vine flourished, and the pomegranates budded.' - -Yea, saith he, he came seeking fruit on this fig-tree. The church is -the place of God's delight, where he ever desires to be: there he -is night and day. He is there to seek for fruit, to seek for fruit -of all and every tree in the garden. Wherefore, assure thyself, -O fruitless one, that thy ways must needs be open before the eyes -of the Lord. One black sheep is soon espied, although in company -with many; that is taken with the first cast of the eye; its -different colour still betrays it. I say, therefore, a church and -a profession are not places where the workers of iniquity may hide -themselves from God that seeks for fruit. 'My vineyard,' saith -God, 'which is mine, is before me' (Cant 8:12). - -And he came and sought fruit thereon, AND FOUND NONE. - -Barren fig-tree, hearken; the continual non-bearing of fruit is -a dreadful sign that thou art to come to a dreadful end, as the -winding up of this parable concludeth. - -'AND FOUND NONE.' None at all, or none to God's liking; for when -he saith, 'He came seeking fruit thereon,' he means 'fruit meet -for God,' pleasant fruit, fruit good and sweet (Heb 6). Alas! it -is not any fruit will serve; bad fruit is counted none. 'Every -tree which bringeth not forth good fruit is hewn down, and cast -into the fire' (Matt 3:10). - -First. There is a fruit among professors that withers, and so never -comes to be ripe; a fruit that is smitten in the growth, and comes -not to maturity; and this is reckoned no fruit. This fruit those -professors bear that have many fair beginnings, or blossoms; that -make many fair offers of repentance and amendment; that begin to -pray, to resolve, and to break off their sins by righteousness, but -stop at those beginnings, and bring not fruit forth to perfection. -This man's fruit is withered, wrinkled, smitten fruit, and is in -effect no fruit at all. - -Second. There is a hasty fruit, such as is the 'corn upon the -house-top' (Psa 129:6); or that which springs up on the dung-hill, -that runs up suddenly, violently, with great stalks and big show, -and yet at last proves empty of kernel. This fruit is to be found -in those professors that on a sudden are so awakened, so convinced, -and so affected with their condition that they shake the whole -family, the endship,[7] the whole town. For a while they cry -hastily, vehemently, dolefully, mournfully, and yet all is but a -pang, an agony, a fit, they bring not forth fruit with patience. -These are called those hasty fruits that 'shall be a fading flower' -(Isa 28:4). - -Third. There is a fruit that is vile and ill-tasted, how long -soever it be in growing; the root is dried, and cannot convey a -sufficiency of sap to the branches, to ripen the fruit (Jer 24). -These are the fruits of such professors whose hearts are estranged -from communion with the Holy Ghost, whose fruit groweth from -themselves, from their parts, gifts, strength of wit, natural or -moral principles. These, notwithstanding they bring forth fruit, -are called empty vines, such as bring not forth fruit to God. -'Their root is dried up, they shall bear no fruit; yea, though -they bring forth, yet will I slay even the beloved fruit of their -womb' (Hosea 9:16). - -Fourth. There is a fruit that is wild. 'I looked for grapes and -it brought forth wild grapes' (Isa 5:4). I observe, that as there -are trees and herbs that are wholly right and noble, fit indeed -for the vineyard; so there are also their semblance, but wild; -not right, but ignoble. There is the grape, and the wild grape; -the vine, and the wild vine; the rose, and canker rose; flowers -and wild flowers; the apple, and the wild apple which we call the -crab. Now, fruit from these wild things, however they may please -the children to play with, yet the prudent and grave count them -of little or no value. There are also in the world a generation -of professors that, notwithstanding their profession, are wild -by nature; yea, such as were never cut out, or off, from the wild -olive-tree, nor never yet planted into the good olive-tree. Now, -these can bring nothing forth but wild olive berries, they cannot -bring forth fruit unto God. Such are all those that have lightly -taken up a profession, and crept into the vineyard without a new -birth, and the blessing of regeneration. - -Fifth. There is also untimely fruit: 'Even as a fig-tree casteth -her untimely figs' (Rev 6, 13). Fruit out of season, and so no -fruit to God's liking. There are two sorts of professors subject -to bring forth untimely fruit: 1. They that bring forth fruit too -soon; 2. They that bring forth fruit too late. - -1. They that bring forth too soon. They are such as at present -receive the Word with joy; and anon, before they have root -downwards, they thrust forth upwards; but having not root, when -the sun ariseth, they are smitten, and miserably die without fruit. -These professors are those light and inconsiderate ones that think -nothing but peace will attend the gospel; and so anon rejoice at -the tidings, without foreseeing the evil. Wherefore, when the evil -comes, being unarmed, and so not able to stand any longer, they -die, and are withered, and bring forth no fruit. 'He that received -the seed into stony places, the same is he that heareth the Word, -and anon with joy receiveth it; yet hath he not root in himself, -but dureth for a while; for when tribulation or persecution ariseth -because of the Word, by and by he is offended' (Matt 13:20,21). -There is, in Isaiah 28:4, mention made of some 'whose glorious -beauty shall be a fading flower,' because it is 'fruit before the -summer.' Both these are untimely fruit. - -2. They also bring forth untimely fruit that stay till the season -is over. God will have his fruit in his season; I say, he will -receive them of such men as shall render them to him in their -seasons (Matt 21:41). The missing of the season is dangerous; -staying till the door is shut is dangerous (Matt 25:10,11). Many -there be that come not till the flood of God's anger is raised, -and too deep for them to wade through; 'Surely in the floods of -great waters they shall not come nigh unto him' (Psa 32:6). Esau -AFTERWARDS is fearful: 'For ye know how that afterward, when he -would have inherited the blessing, he was rejected; for he found -no place of repentance, though he sought it carefully with tears' -(Heb 12:17). - -So the children of Israel, they brought to God the fruits of -obedience too late; their 'Lo, we be here' came too late (Num -14:40-42); their 'We will go up' came too late (Num 14:40-44). -The Lord had sworn before, 'that they should not possess the land' -(Matt 25:10, 27:5). All these are such as bring forth untimely fruit -(Heb 12:17; Luke 13:25-27). It is the hard hap of the reprobate -to do all things too late; to be sensible of his want of grace too -late; to be sorry for sin too late; to seek repentance too late; -to ask for mercy, and to desire to go to glory too late. - -Thus you see, 1. That fruit smitten in the growth, that withereth, -and that comes not to maturity, is no fruit. 2. That hasty fruit, -such as 'the grass upon the house-top,' withereth also before it -groweth up, and is no fruit (Psa 129:6). 3. That the fruit that is -vile, and ill-tasted, is no fruit. That wild fruit, wild grapes, -are no fruit (Rev 6). That untimely fruit, such as comes too soon, -or that comes too late, such as come not in their season, are no -fruit. - -And he came and sought FRUIT thereon, and found none. - -Nothing will do but fruit; he looked for grapes. 'When the time -of the fruit drew near, he sent his servants to the husbandmen, -that they might receive the fruits of it' (Matt 21:34). - -Quest. But what fruit doth God expect? - -Answ. Good fruit. 'Every tree that bringeth not forth good fruit, -is hewn down' (Matt 7:19). Now, before the fruit can be good, the -tree must be good; for good fruit makes not a good tree, but a 'good -tree bringeth forth good fruit. Do men gather grapes of thorns, -or figs of thistles?' A man must be good, else he can bring forth -no good fruit; he must have righteousness imputed, that he may -stand good in God;'s sight from the curse of his law; he must have a -principle of righteousness in his soul, else how should he bring -forth good fruits? and hence it is, that a Christian's fruits are -called 'the fruits of the Spirit, the fruits of righteousness, -which are by Jesus Christ' (Gal 5:22,23; Phil 1:11). The fruits -of the Spirit, therefore the Spirit must be there; the fruits of -righteousness, therefore righteousness must first be there. But -to particularize in a few things briefly:-- - -First. God expecteth fruit that will answer, and be worthy of -the repentance which thou feignest thyself to have. Every one in -a profession, and that hath crowded into the vineyard, pretendeth -to repentance; now of every such soul, God expecteth that the fruits -of repentance be found to attend them. 'Bring forth, therefore, -fruits meet for repentance,' or answerable to thy profession of -the doctrine of repentance (Matt 3:8). Barren fig-tree, seeing -thou art a professor, and art got into the vineyard, thou standest -before the Lord of the vineyard as one of the trees of the garden; -wherefore he looketh for fruit from thee, as from the rest of -the trees in the vineyard; fruits, I say, and such as may declare -thee in heart and life one that hath made sound profession of -repentance. By thy profession thou hast said, I am sensible of -the evil of sin. Now then, live such a life as declares that thou -art sensible of the evil of sin. By thy profession thou hast said, -I am sorry for my sin. Why, then, live such a life as may declare -this sorrow. By thy profession thou hast said, I am ashamed of my -sin; yea, but live such a life, that men by that may see thy shame -for sin (Psa 38:18; Jer 31:19). By thy profession thou sayest, -I have turned from, left off, and am become an enemy to every -appearance of evil (1 Thess 5:22). Ah! but doth thy life and -conversation declare thee to be such an one? Take heed, barren -fig-tree, lest thy life should give thy profession the lie. I say -again, take heed, for God himself will come for fruit. 'And he -sought fruit thereon.' - -You have some professors that are only saints before men when -they are abroad, but are devils and vipers at home; saints by -profession, but devils by practice; saints in word, but sinners in -heart and life. These men may have the profession, but they want -the fruits that become repentance.[8] - -Barren fig-tree, can it be imagined that those that paint themselves -did ever repent of their pride? or that those that pursue this -world did ever repent of their covetousness? or that those that -walk with wanton eyes did ever repent of their fleshly lusts? Where, -barren fig-tree, is the fruit of these people's repentance? Nay, -do they not rather declare to the world that they have repented -of their profession? Their fruits look as if they had. Their pride -saith they have repented of their humility. Their covetousness -declareth that they are weary of depending upon God; and doth not -thy wanton actions declare that thou abhorrest chastity? Where is -thy fruit, barren fig-tree? Repentance is not only a sorrow, and -a shame for, but a turning from sin to God; it is called 'repentance -from dead works' (Heb 6:1). Hast thou that 'godly sorrow' that -'worketh repentance to salvation, not to be repented of?' (2 Cor -7:10,11). How dost thou show thy carefulness, and clearing of -thyself; thy indignation against sin; they fear of offending; thy -vehement desire to walk with God; thy zeal for his name and glory -in the world? And what revenge hast thou in thy heart against -every thought of disobedience? - -But where is the fruit of this repentance? Where is thy watching, -thy fasting, thy praying against the remainders of corruption? -Where is thy self-abhorrence, thy blushing before God, for the -sin that is yet behind? Where is thy tenderness of the name of -God and his ways? Where is thy self-denial and contentment? How -dost thou show before men the truth of thy turning to God? Hast -thou 'renounced the hidden things of dishonesty, not walking in -craftiness?' Canst thou commend thyself 'to every man's conscience -in the sight of God?' (2 Cor 4:2). - -Second. God expecteth fruits that shall answer that faith which -thou makest profession of. The professor that is got into the -vineyard of God doth feign that he hath the faith, the faith most -holy, the faith of God's elect. Ah! but where are thy fruits, -barren fig-tree? The faith of the Romans was 'spoken of throughout -the whole world' (Rom 1:8). And the Thessalonians' faith grew -exceedingly (2 Thess 1:3). - -Thou professest to believe thou hast a share in another world: -hast thou let got THIS, barren fig-tree? Thou professest thou -believest in Christ: is he thy joy, and the life of thy soul? Yea, -what conformity unto him, to his sorrows and sufferings? What -resemblance hath his crying, and groaning, and bleeding, and dying, -wrought in thee? Dost thou 'bear about in thy body the dying of -the Lord Jesus?' and is also the life of Jesus 'made manifest in -thy mortal body?' (2 Cor 4:10,11). Barren fig-tree, 'show me thy -faith by thy works.' 'Show out of a good conversation thy works -with meekness of wisdom' (James 2:18, 3:13). What fruit, barren -fig-tree, what degree of heart holiness? for faith purifies the -heart (Acts 15:9). What love to the Lord Jesus? for 'faith worketh -by love' (Gal 5:6). - -Third. God expecteth fruits according to the seasons of grace thou -art under, according to the rain that cometh upon thee. Perhaps thou -art planted in a good soil, by great waters, that thou mightest -bring forth branches, and bear fruit; that thou mightest be a -goodly vine or fig-tree. Shall he not therefore seek for fruit, -for fruit answerable to the means? Barren fig-tree, God expects -it, and will find it too, if ever he bless thee. 'For the earth -which drinketh in the rain that cometh oft upon it, and bringeth -forth herbs meet for them by whom it is dressed, receiveth blessing -from God: but that which beareth thorns and briars is rejected, -and is nigh unto cursing, whose end is to be burned' (Heb 6:7,8). - -Barren soul, how many showers of grace, how many dews from heaven, -how many times have the silver streams of the city of God run -gliding by thy roots, to cause thee to bring forth fruit! These -showers and streams, and the drops that hang upon thy boughs, will -all be accounted for; and will they not testify against thee that -thou oughtest, of right, to be burned? Hear and tremble, O thou -barren professor! Fruits that become thy profession of the gospel, -the God of heaven expecteth. The gospel hath in it the forgiveness -of sins, the kingdom of heaven, and eternal life; but what fruit -hath thy profession of a belief of these things put forth in thy -heart and life? Hast thou given thyself to the Lord? and is all -that thou hast to be ventured for his name in this world? Dost thou -walk like one that is bought with a price, even with the price of -precious blood? - -Fourth. The fruit that God expecteth is such as is meet for himself; -fruit that may glorify God. God's trees are trees of righteousness, -the planting of the Lord, that he may be glorified; fruit that -tasteth of heaven, abundance of such fruit. For 'herein,' saith -Christ, 'is my Father glorified, that ye bear much fruit' (John -15:8). Fruits of all kinds, new and old; the fruits of the Spirit -are in all goodness, and righteousness, and truth. Fruits before -the world, fruits before the saints, fruits before God, fruits -before angels. - -O my brethren, 'what manner of persons ought we to be,' who have -subscribed to the Lord, and have called ourselves by the name of -Israel? 'One shall say I am the Lord's; and another shall call -himself by the name of Jacob; and another shall subscribe with -his hand unto the Lord, and surname himself by the name of Israel' -(Isa 44:5). Barren fig-tree, hast thou subscribed, hast thou -called thyself by the name of Jacob, and surnamed thyself by the -name of Israel? All this thou pretendest to, who art got into the -vineyard, who art placed among the trees of the garden of God. -God doth therefore look for such fruit as is worthy of his name, -as is meet for him; as the apostle saith, 'we should walk worthy -of God'; that is, so as we may show in every place that the presence -of God is with us, his fear in us, and his majesty and authority -upon our actions. Fruits meet for him, such a dependence upon him, -such trust in his word, such satisfaction in his presence, such -a trusting of him with all my concerns, and such delight in the -enjoyment of him, that may demonstrate that his fear is in my -heart, that my soul is wrapped up in his things, and that my body, -and soul, and estate, and all, are in truth, through his grace, -at his dispose, fruit meet for him. Hearty thanks, and blessing -God for Jesus Christ, for his good word, for his free grace, for -the discovery of himself in Christ to the soul, secret longing -after another world, fruit meet for him. Liberality to the poor -saints, to the poor world; a life in word and deed exemplary; -a patient and quiet enduring of all things, till I have done and -suffered the whole will of God, which he hath appointed for me. -'That on the good ground are they which, in an honest and good -heart, having heard the word, keep it, and bring forth fruit with -patience' (Luke 8:15). This is bringing forth fruit unto God; -having our 'fruit unto holiness, and the end everlasting life' -(Rom 7:4, 6:22, 14:8). - -Fifth. The Lord expects fruit becoming the vineyard of God. 'The -vineyard,' saith he, 'in a very fruitful hill': witness the fruit -brought forth in all ages (Isa 5:1). The most barren trees that -ever grew in the wood of this world, when planted in this vineyard -by the God of heaven, what fruit to Godward have they brought -forth! 'Abel offered the more excellent sacrifice' (Heb 11:4). -Enoch walked with God three hundred years (Heb 11:5). Noah, by -his life of faith, 'condemned the world, and became heir of the -righteousness which is by faith' (Heb 11:7). Abraham left his -country, and went out after God, not knowing whither he went (Heb -11:8). Moses left a kingdom, and run the hazard of the wrath of the -king, for the love he had to God and Christ. What shall I say of -them who had trials, 'not accepting deliverance, that they might -obtain a better resurrection? They were stoned; they were sawn -asunder; were tempted; were slain with the sword; they wandered -about in sheep-skins and goat-skins, being destitute, afflicted, -tormented' (Heb 11:35-37). Peter left his father, ship, and nets -(Matt 4:18-20). Paul turned off from the feet of Gamaliel. Men -brought their goods and possessions (the price of them) and cast -it down at the apostle's feet (Acts 19:18-20). And others brought -their books together, and burned them; curious books, though they -were worth fifty thousand pieces of silver. I could add how many -willingly offered themselves in all ages, and their all, for the -worthy name of the Lord Jesus, to be racked, starved, hanged, -burned, drowned, pulled in pieces, and a thousand calamities.[9] -Barren fig-tree, the vineyard of God hath been a fruitful place. -What dost thou there? What dost thou bear? God expects fruit -according to, or becoming the soil of the vineyard. - -Sixth. The fruit which God expecteth is such as becometh God's -husbandry and labour. The vineyard is God's husbandry, or tillage. 'I -am the true vine,' saith Christ, 'and my Father is the husbandman' -(John 15:1). And again, 'Ye are God's husbandry, ye are God's -building' (1 Cor 3:9). The vineyard; God fences it, God gathereth -out the stones, God builds the tower, and the wine-press in the -midst thereof. Here is labour, here is protection, here is removing -of hindrances, here is convenient purgation, and all that there -might be fruit. - -Barren fig-tree, what fruit hast thou? Hast thou fruit becoming -the care of God, the protection of God, the wisdom of God, the -patience and husbandry of God? It is the fruit of the vineyard -that is either the shame or the praise of the husbandman. 'I went -by the field of the slothful,' saith Solomon, 'and by the vineyard -of the man void of understanding; and lo, it was all grown over with -thorns, and nettles had covered the face thereof' (Prov 34:30-32). - -Barren fig-tree, if men should make a judgment of the care, and -pains, and labour of God in his church, by the fruit that thou -bringest forth, what might they say? Is he not slothful, is not he -careless, is he not without discretion? O! thy thorns, thy nettles, -thy barren heart and barren life, is a continual provocation to -the eyes of his glory, as likewise a dishonour to the glory of -his grace. - -Barren fig-tree, hast thou heard all these things? I will add yet -one more. - -'And he came and sought fruit thereon.' - -The question is not now, What thou thinkest of thyself, nor what -all the people of God think of thee, but what thou shalt be found -in that day when God shall search thy boughs for fruit? When -Sodom was to be searched for righteous men, God would not, in that -matter, trust his faithful servant Abraham; but still, as Abraham -interceded, God answered, 'If I find fifty,--or forty and five -there, I will not destroy the city' (Gen 18:20-28). Barren fig-tree, -what sayest thou? God will come down to see, God will make search -for fruit himself. - -'And he came and sought fruit thereon, and found none. Then said -he unto the dresser of the vineyard, Behold, these three years I -come seeking fruit on this fig-tree, and find none; cut it down, -why cumbereth it the ground?' - -These words are the effects of God's search into the boughs of -a barren fig-tree; he sought fruit, and found none--none to his -liking, none pleasant and good. Therefore, first, he complains of -the want thereof to the dresser; calls him to come, and see, and -take notice of the tree; then signifieth his pleasure: he will -have it removed, taken away, cut down from cumbering the ground. - -Observe, The barren fig-tree is the object of God's displeasure; -God cannot bear with a fruitless professor. - -THEN said he, &c. - -THEN, after this provocation; then, after he had sought and found -no fruit, then. This word, THEN, doth show us a kind of an inward -disquietness; as he saith also in another place, upon a like -provocation. 'THEN the anger of the Lord, and his jealousy, shall -smoke against that man, and all the curses that are written in -this book shall lie upon him, and the Lord shall blot out his name -from under heaven' (Deut 29:18-20). - -THEN; it intimateth that he was now come to a point, to a resolution -what to do with this fig-tree. 'Then said he to the dresser of -this vineyard,' that is, to Jesus Christ, 'behold,' as much as -to say, come hither, here is a fig-tree in my vineyard, here is -a professor in my church, that is barren, that beareth no fruit. - -Observe, However the barren professor thinks of himself on earth, -the Lord cries out in heaven against him. 'And now go to, I will -tell you what I will do to my vineyard: I will take away the hedge -thereof, and it shall be eaten up; and I will break down the wall -thereof, and it shall be trodden down' (Isa 5:5). - -'Behold, THESE THREE YEARS I come seeking fruit.' - -Observe, 'THESE THREE YEARS.' God cries out that this patience is -abused, that his forbearance is abused. Behold, these three years -I have waited, forborne; these three years I have deferred mine -anger. 'Therefore will I stretch out my hand against thee, and -destroy thee; I am weary with repenting' (Jer 15:6). 'These three -years.' Observe, God layeth up all the time; I say, a remembrance -of all the time that a barren fig-tree, or a fruitless professor, -misspendeth in this world. As he saith also of Israel of old, -'forty years long was I grieved with this generation' (Psa 95:10). - -'These three years,' &c. These three seasons: Observe, God remembers -how many seasons thou hast misspent: for these three years signify -so many seasons. And when the time of fruit drew nigh, that is, -about the season they begin to be ripe, or that according to the -season might so have been. Barren fig-tree, thou hast had time, -seasons, sermons, ministers, afflictions, judgments, mercies, and -what not; and yet hast not been fruitful. Thou hast had awakenings, -reproofs, threatenings, comforts, and yet hast not been fruitful. -Thou hast had patterns, examples, citations, provocations, and -yet has not been fruitful. Well, God hath laid up thy three years -with himself. He remembers every time, every season, every sermon, -every minister, affliction, judgment, mercy, awakening, pattern, -example, citation, provocation; he remembers all. As he said of -Israel of old, 'They have tempted me now these ten times, and have -not hearkened to my voice' (Num 14:22). And again, 'I remember -all their wickedness' (Hosea 7:2). - -'These three years,' &c. He seeks for the fruit of every season. -He will not that any of his sermons, ministers, afflictions, -judgments, or mercies, should be lost, or stand for insignificant -things; he will have according to the benefit bestowed. (2 Chron -32:24,25). He hath not done without a cause all that he hath done, -and therefore he looketh for fruit (Eze 14:23). Look to it, barren -fig-tree.[10] - -I came 'SEEKING' fruit. - -Observe, This word 'SEEKING' signifies a narrow search; for when -a man seeks for fruit on a tree, he goes round it and round it; -now looking into this bough, and then into that; he peeks into -the inmost boughs, and the lowermost boughs, if perhaps fruit may -be thereon. Barren fig-tree, God will look into all thy boughs, -he will be with thee in thy bed-fruits, thy midnight-fruits, thy -closet-fruits, thy family-fruits, thy conversation-fruits, to see -if there be any among all these that are fit for, or worthy of -the name of the God of heaven. He sees 'what the ancients of the -house of Israel do in the dark' (Eze 8:12). 'All things are naked -and opened unto the eyes of him with whom we have to do' (Heb -4:12,13). - -Seeking fruit on 'THIS' fig-tree. - -I told you before, that he keeps in remembrance the times and -seasons that the barren professor had wickedly misspent. Now, -forasmuch as he also pointeth out the fig-tree, THIS fig-tree, -it showeth that the barren professor, above all professors, is -a continual odium in the eyes of God. This fig-tree, 'this man -Coniah' (Jer 22:28). This people draw nigh me with their mouth, -but have removed their hearts far from me. God knows who they are -among all the thousands of Israel that are the barren and fruitless -professors; his lot will fall upon the head of Achan, though he be -hid among six hundred thousand men. 'And he brought his household, -man by man, and Achan, the son of Carmi, the son of Zabdi, the son -of Zera, of the tribe of Judah, was taken' (Josh 7:17,18). This -is the Achan, this is the fig-tree, this is the barren professor! - -There is a man hath a hundred trees in his vineyard, and at the -time of the season, he walketh into his vineyard to see how the -trees flourish; and as he goes, and views, and prys, and observes -how they are hanged with fruit, behold, he cometh to one where -he findeth naught but leaves. Now he makes a stand; looks upon it -again and again; he looks also here and there, above and below; -and if after all this seeking, he finds nothing but leaves thereon, -then he begins to cast in his mind, how he may know this tree next -year; what stands next it, or how far it is off the hedge? But if -there be nothing there that may be as a mark to know it by, then -he takes his hook, and giveth it a private mark--'And the Lord -set a mark upon Cain' (Gen 4), saying, Go thy ways, fruitless -fig-tree, thou hast spent this season in vain. Yet doth he not -cut it down, I will try it another year: may be this was not a -hitting[11] season. Therefore he comes again next year, to see if -now it have fruit; but as he found it before, so he finds it now, -barren, barren, every year barren; he looks again, but finds no -fruit. Now he begins to have second thoughts, How! neither hit -last year nor this? Surely the barrenness is not in the season; -sure the fault is in the tree; however, I will spare it this year -also, but will give it a second mark; and it may be he toucheth -it with a hot iron, because he begins to be angry. - -Well, at the third season he comes again for fruit, but the third -year is like the first and second; no fruit yet; it only cumbereth -the ground. What now must be done with this fig-tree? Why, the -Lord will lop its boughs with terror; yea, the thickets of those -professors with iron. I have waited, saith God, these three -years; I have missed of fruit these three years; it hath been a -cumber-ground these three years; cut it down. Precept hath been -upon precept, and line upon line, one year after another, for -these three years, but no fruit can be seen; I find none, fetch -out the axe! I am sure THIS is the fig-tree, I know it from the -first year; barrenness was its sign then, barrenness is its sign -now; make it fit for the fire! Behold, 'now also the axe is laid -unto the root of the trees: therefore, every tree that bringeth -not forth good fruit, is hewn down, and cast into the fire' (Matt -3:10). - -Observe, my brethren, God's heart cannot stand towards a barren -fig-tree. You know thus it is with yourselves. If you have a tree -in your orchard or vineyard that doth only cumber the ground, you -cannot look upon that tree with pleasure, with complacency and -delight. No; if you do but go by it, if you do but cast your eye -upon it: yea, if you do but think of that tree, you threaten it -in your heart, saying, I will hew thee down shortly; I will to -the fire with thee shortly: and it is in vain for any to think of -persuading of you to show favour to the barren fig-tree; and if -they should persuade, your answer is irresistible, It yields me -no profit, it takes up room and doth no good; a better may grow -in its room. - -Cut it down. - -Thus, when the godly among the Jews made prayers that rebellious -Israel might not be cast out of the vineyard, what saith the -answer of God? (Jer 14:17). 'Though Moses and Samuel stood before -me, yet my mind could not be toward this people': wherefore 'cast -them out of my sight, and let them go forth' (Jer 15:1). - -What a resolution is here! Moses and Samuel could do almost anything -with God in prayer. How many times did Moses by prayer turn away -God's judgments from even Pharaoh himself! yea, how many times -did he by prayer preserve Israel, when in the wilderness, from the -anger and wrath of God! (Psa 106:23). Samuel is reckoned excellent -this way, yea, so excellent, that when Israel had done that fearful -thing as to reject the Lord, and choose them another king, he -prayed, and the Lord spared, and forgave them (1 Sam 12). But yet -neither Moses nor Samuel can save a barren fig-tree. No; though -Moses and Samuel stood before me, that is, pleading, arguing, -interceding, supplicating, and beseeching, yet could they not -incline mine heart to this people. - -Cut it down. - -'Ay, but Lord, it is a fig-tree, a fig-tree!' If it was a thorn, -or a bramble, or a thistle, the matter would not be much; but it -is a fig-tree, or a vine. Well, but mark the answer of God, 'Son -of man, What is the vine-tree more than any tree, or than a branch -which is among the trees of the forest? Shall wood be taken thereof -to do any work? or will men take a pin of it to hang any vessel -thereon?' (Eze 15:2,3). If trees that are set, or planted for -fruit, bring not forth that fruit, there is betwixt them and the -trees of the forest no betterment at all, unless the betterment -lieth in the trees of the wood, for they are fit to build withal; -but a fig-tree, or a vine, if they bring not forth fruit, yea, -good fruit, they are fit for nothing at all, but to be cut down -and prepared for the fire; and so the prophet goes on, 'Behold, -it is cast into the fire for fuel.' If it serve not for fruit it -will serve for fuel, and so 'the fire devoureth both the ends of -it, and the midst of it is burnt.' - -Ay, but these fig-trees and vines are church-members, inhabiters -of Jerusalem. So was the fig-tree mentioned in the text. But what -answer hath God prepared for these objections? Why, 'Thus saith -the Lord God, As the vine-tree among the trees of the forest, which -I have given to the fire for fuel; so will I give the inhabitants -of Jerusalem; and I will set my face against them, they shall go -out from one fire, and another fire shall devour them' (Eze 15:6,7). - -Cut it down. - -The woman that delighteth in her garden, if she have a slip there, -suppose, if it was fruitful, she would not take five pounds for -it; yet if it bear no fruit, if it wither, and dwindle, and die, -and turn cumber-ground only, it may not stand in her garden. -Gardens and vineyards are places for fruit, for fruit according -to the nature of the plant or flowers. Suppose such a slip as I -told you of before should be in your garden, and there die, would -you let it abide in your garden? No; away with it, away with it! -The woman comes into her garden towards the spring, where first -she gives it a slight cast with her eye, then she sets to gathering -out the weeds, and nettles, and stones; takes a besom and sweeps -the walks; this done, she falls to prying into her herbs and -slips, to see if they live, to see if they are likely to grow. -Now, if she comes to one that is dead, that she is confident will -not grow, up she pulls that, and makes to the heap of rubbish with -it, where she despisingly casts it down, and valueth it no more -than a nettle, or a weed, or than the dust she hath swept out of -her walks. Yea, if any that see her should say, Why do you so? the -answer is ready. It is dead, it is dead at root; if I had let it -stand it would but have cumbered the ground. The strange slips, -and also the dead ones, they must be 'a heap in the day of grief, -and of desperate sorrow' (Isa 17:10,11). - -Cut it down. - -There are two manner of cuttings down; First. When a man is cast -out of the vineyard. Second. When a man is cast out of the world. - -First. When a man is cast out of the vineyard. And that is done -two ways; 1. By an immediate hand of God. 2. By the church's due -execution of the laws and censures which Christ for that purpose -has left with his church. - -1. God cuts down the barren fig-tree by an immediate hand, smiting -his roots, blasting his branches, and so takes him away from among -his people. 'Every branch,' saith Christ, 'that beareth not fruit -in me, he,' my Father, 'taketh away' (John 15:2). He taketh him -out of the church, he taketh him away from the godly. There are -two things by which God taketh the barren professor from among -the children of God: (1.) Strong delusions. (2.) Open profaneness. - -(.1). By strong delusion; such as beguile the soul with damnable -doctrines, that swerve from faith and godliness, 'They have chosen -their own ways,' saith God, 'and their soul delighteth in their -abominations. I also will choose their delusions, and will bring -their fears upon them' (Isa 66:3,4). I will smite them with -blindness, and hardness of heart, and failing of eyes; and will -also suffer the tempter to tempt and affect his hellish designs -upon them. 'God shall send them strong delusion, that they should -believe a lie: that they all might be damned who believed not the -truth, but had pleasure in unrighteousness' (2 Thess 2:10-12). - -(2.) Sometimes God takes away a barren professor by open profaneness. -There is one hath taken up a profession of that worthy name, the -Lord Jesus Christ; but this profession is but a cloak; he secretly -practiseth wickedness. He is a glutton, a drunkard, or covetous, -or unclean. Well, saith God, I will loose the reins of this -professor; I will give him up to his vile affections; I will loose -the reins of his lusts before him; he shall be entangled with his -beastly lusts; he shall be overcome of ungodly company. Thus they -that turn aside to their own crooked ways 'the Lord shall lead -them forth with the workers of iniquity' (Psa 125:5). This is -God's hand immediately; God is now dealing with this man himself. -Barren fig-tree, hearken! Thou art crowded into a profession, -art got among the godly, and there art a scandal to the holy and -glorious gospel; but withal so cunning that, like the sons of -Zeruiah, thou art too hard for the church; she knows not how to -deal with thee. Well, saith God, I will deal with that man myself, -'I will answer that man by myself.' He that sets up his idols in -his heart, and puts the stumbling-block of his iniquity before -his face, and yet comes and appears before me, 'I will set my face -against that man, and will make him a sign and a proverb: and I -will cut him off from the midst of my people; and ye shall know -that I am the Lord' (Eze 14:7,8). But, - -2. God doth sometimes cut down the barren fig-tree by the church, -by the church's due execution of the laws and censures which Christ -for that purpose hath left with his church. This is the meaning of -that in Matthew 18; 1 Corinthians 5: and that in 1 Timothy 1:20 -upon which now I shall not enlarge, But which way soever God -dealeth with thee, O thou barren fig-tree, whither by himself -immediately, or by his church, it amounts to one and the same; -for if timely repentance prevent not, the end of that soul is -damnation. They are blasted, and withered, and gathered by men, -God's enemies; and at last being cast into the fire burning must -be their end. 'That which beareth thorns and briars is nigh unto -cursing, whose end is to be burned' (Heb 6:8). - -Second. And, again, sometimes by 'Cut it down' God means, cast it -out of the world. Thus he cut down Nadab and Abihu, when he burned -them up with fire from heaven. Thus he cut down Korah, Dathan, -and Abiram, when he made the earth to swallow them up (Num 3:4, -16:31-33). Thus he cut down Saul, when he gave him up to fall upon -the edge of his own sword, and died (1 Sam 31:4). Thus he cut down -Ananias, with Sapphira his wife, when he struck them down dead -in the midst of the congregation (Acts 5:5,10). I might here also -discourse of Absalom, Ahithophel, and Judas, who were all three -hanged: the first by God's revenging hand, the others were given -up of God to be their own executioners. These were barren and -unprofitable fig-trees, such as God took no pleasure in, therefore -he commanded to cut them down. The Psalmist saith, 'He shall take -them away as with a whirlwind, both living, and in his wrath' -(Psa 58:9). Barren fig-tree, hearken! God calls for the axe, his -sword; bring it hither; here is a barren professor. Cut him down, -why cumbereth he the ground? - -Why cumbereth it the ground? - -By these words the Lord suggesteth reasons of his displeasure -against the barren fig-tree; it cumbereth the ground. The Holy -Ghost doth not only take an argument from its barrenness, but -because it is a cumber-ground, therefore cut it down; wherefore it -must needs be a provocation. 1. Because, as much as in him lieth, -he disappointeth the design of God in planting his vineyard; I -looked that it should bring forth fruit. 2. It hath also abused -his patience, his long-suffering, his three years' patience. 3. It -hath also abused his labour, his pains, his care, and providence -of protection and preservation: for he hedges his vineyard, and -walls it about. Cumber-ground, all these things thou abusest! He -waters his vineyard, and looks to it night and day; but all these -things thou hast abused. - -Further, there are other reasons of God's displeasure; as, - -First. A cumber-ground is a very mock and reproach of religion, a -mock and reproach to the ways of God, to the people of God, to the -Word of God, and to the name of religion. It is expected of all -hands, that all the trees in the garden of God should be fruitful: -God expects fruit, the church expects fruit, the world, even the -world, concludes that professors should be fruitful in good works; -I say, the world expecteth that professors should be better than -themselves. But, barren fig-tree, thou disappointest all. Nay, hast -thou not learned the wicked ones thy ways? Hast thou not learned -them to be more wicked by thy example?--but that is by the by. Barren -fig-tree, thou hast disappointed others, and must be disappointed -thyself! 'Cut it down, why cumbereth it the ground?' - -Second. The barren fig-tree takes up the room where a better tree -might stand; I say, it takes up the room, it keeps, so long as -it stand where it doth; a fruitful tree out of that place, and -therefore it must be cut down. Barren fig-tree, dost thou hear? -Because the Jews stood fruitless in the vineyard, therefore, saith -God, 'The kingdom of God shall be taken from you,' and given to -a nation that shall render him their fruits in their season (Matt -21:33-41). The Jews for their barrenness were cut down, and more -fruitful people put in their room. As Samuel also said to barren -Saul, 'The Lord hath rent the kingdom from thee, and hath given it -to a neighbour of thine that is better than thou' (1 Sam 15:28). -The unprofitable servant must be cast out, must be cut down (Matt -25:27). - -Cumber-ground, how many hopeful, inclinable, forward people, hast -thou by thy fruitless and unprofitable life, kept out of the vineyard -of God? For thy sake have the people stumbled at religion; by thy -life have they been kept from the love of their own salvation. Thou -hast been also a means of hardening others, and of quenching and -killing weak beginnings. Well, barren fig-tree, look to thyself, -thou wilt not go to heaven thyself, and them that would, thou -hinderest; thou must not always cumber the ground, nor always -hinder the salvation of others. Thou shalt be cut down, and another -shall be planted in thy room. - -Third. The cumber-ground is a sucker; he draws away the heart -and nourishment from the other trees. Were the cumber ground cut -down, the others would be more fruitful; he draws away that fatness -of the ground to himself, that would make the others more hearty -and fruitful. 'One sinner destroyeth much good' (Eccl 9:18). - -The cumber-ground is a very drone in the hive, that eats up the -honey that should feed the labouring bee; he is a thief in the -candle, that wasteth the tallow, but giveth no light; he is the -unsavoury salt, that is fit for nought but the dunghill. Look to -it, barren fig-tree! - -And he answering, said unto him, Lord, let it alone this year also, -till I shall dig about it, and dung it; and if it bear fruit, well; -and if not, then after that, thou shalt cut it down (vv 8,9). - -These are the words of the dresser of the vineyard, who, I told you, -is Jesus Christ, for he made intercession for the transgressors. -And they contain a petition presented to an offended justice, -praying, that a little more time and patience might be exercised -towards the barren cumber-ground fig-tree. - -In this petition there are six things considerable: 1. That justice -might be deferred. O that justice might be deferred! 'Lord, let it -alone,' &c., a while longer. 2. Here is time prefixed, as a space -to try if more means will cure a barren fig-tree. 'Lord, let it -alone this year also.' 3. The means to help it are propounded, -'until I shall dig about it, and dung it.'[12] 4. Here is also an -insinuation of a supposition, that, by thus doing, God's expectation -may be answered; 'and if it bear fruit, well.' 5. Here is a -supposition that the barren fig-tree may yet abide barren, when -Christ hath done what he will unto it; 'and if it bear fruit,' -&c. 6. Here is at last a resolution, that if thou continue barren, -hewing days will come upon thee; 'and if it bear fruit, well; and -if not, then after that thou shalt cut it down.' But to proceed -according to my former method, by way of exposition. - -Lord, let it alone this year also. - -Here is astonishing grace indeed! astonishing grace, I say, that -the Lord Jesus should concern himself with a barren fig-tree; that -he should step in to stop the blow from a barren fig-tree! True, -he stopped the blow but for a time; but why did he stop it at all? -Why did not he fetch out the axe? Why did he not do execution? Why -did not he cut it down? Barren fig-tree, it is well for thee that -there is a Jesus at God's right hand, a Jesus of that largeness of -bowels, as to have compassion for a barren fig-tree, else justice -had never let thee alone to cumber the ground as thou hast done! -When Israel also had sinned against God, down they had gone, but -that Moses stood in the breach. 'Let me alone,' said God to him, -'that I may consume them' in a moment, 'and I will make of thee a -great nation' (Exo 32:10). Barren fig-tree, dost thou hear? Thou -knowest not how oft the hand of Divine justice hath been up to -strike, and how many years since thou hadst been cut down, had -not Jesus caught hold of his Father's axe. Let me alone, let me -fetch my blow, or 'Cut it down, why cumbereth it the ground?' Wilt -thou not hear yet, barren fig-tree? Wilt thou provoke still? Thou -hast wearied men, and provoked the justice of God! And 'will ye -weary my God also?' (Isa 7:13). - -Lord, let it alone this year. - -Lord, a little longer! let us not lose a soul for want of means. -I will try, I will see if I can make it fruitful, I will not beg -a long life, nor that it might still be barren, and so provoke -thee. I beg, for the sake of the soul, the immortal soul; Lord, -spare it one year only, one year longer, this year also. If I do -any good to it, it will be in little time. Thou shalt not be over -wearied with waiting; one year and then. - -Barren fig-tree, dost thou hear what a striving there is between -the vine-dresser and the husbandman, for thy life? 'Cut it down,' -says one; 'Lord, spare it,' saith the other. It is a cumber-ground, -saith the Father; one year longer, prays the Son. 'Let it alone -this year also.' - -Till I shall dig about it, and dung it. - -The Lord Jesus by these words supposeth two things, as causes of -the want of fruit in a barren fig-tree; and two things he supposeth -as a remedy. - -The things that are a cause of want of fruit are, First. It is -earth-bound. Lord, the fig-tree is earth-bound. Second. A want of -warmer means, of fatter means. Wherefore, accordingly, he propoundeth -to loosen the earth; to dig about it. And then to supply it with -dung. - -'To dig about it, and dung it. Lord, let it alone this year also, -until I shall dig about it.' I doubt it is too much ground-bound. -The love of this world, and the deceitfulness of riches lie too -close to the roots of the heart of this professor (Luke 14). The -love of riches, the love of honours, the love of pleasures, are -the thorns that choke the word. 'For all that is in the world, -the lust of the flesh, and the lust of the eyes, and the pride of -life, is not of the Father,' but enmity to God; how then, where -these things bind up the heart, can there be fruit brought forth -to God? (1 John 2:15,16). Barren fig-tree, see how the Lord Jesus, -by these very words, suggesteth the cause of thy fruitfulessness -of soul! The things of this world lie too close to thy heart; -the earth with its things have bound up thy roots; thou art an -earth-bound soul, thou art wrapped up in thick clay. 'If any man -love the world, the love of the Father is not in him'; how then -can he be fruitful in the vineyard? This kept Judas from the fruit -of caring for the poor (John 12:6). This kept Demas from the fruit -of self-denial (2 Tim 4:10). And this kept Ananias and Sapphira his -wife from the goodly fruit of sincerity and truth (Acts 5:5,10). -What shall I say? These are 'foolish and hurtful lusts, which -drown men in destruction and perdition; for the love of money is -the root of all evil.' How then can good fruit grow from such a -root, the root of all evil? 'Which while some coveted after, they -have erred from the faith, and pierced themselves through with -many sorrows' (1 Tim 6:9,10). It is an evil root, nay, it is the -root of all evil. How then can the professor that hath such a -root, or a root wrapped up in such earthly things, as the lusts, -and pleasures, and vanities of this world, bring forth fruit to -God? - -Till I shall 'DIG' about it. - -Lord, I will loose his roots, I will dig up this earth, I will -lay his roots bare; my hand shall be upon him by sickness, by -disappointments, by cross providences; I will dig about him until -he stands shaking and tottering; until he be ready to fall; then, -if ever, he will seek to take faster hold. Thus, I say, deals the -Lord Jesus ofttimes with the barren professor; he diggeth about -him, he smiteth one blow at his heart, another blow at his lusts, -a third at his pleasures, a fourth at his comforts, another at his -self-conceitedness. Thus he diggeth about him; this is the way to -take bad earth from his roots, and to loosen his roots from the -earth. Barren fig-tree, see here the care, the love, the labour, -and way, which the Lord Jesus, the dresser of the vineyard, is -fain to take with thee, if haply thou mayest be made fruitful.[13] - -Till I shall dig about it, and 'DUNG' it. - -As the earth, by binding the roots too closely, may hinder the -tree's being fruitful, so the want of better means may be also -a cause thereof. And this is more than intimated by the dresser -of the vineyard; 'Till I shall dig about it and dung it.' I will -supply it with a more fruitful ministry, with a warmer word; -I will give them pastors after mine own heart; I will dung them. -You know dung is a more warm, more fat, more hearty, and succouring -matter than is commonly the place in which trees are planted. - -'I will dig about it, and dung it.' I will bring it under -a heart-awakening ministry; the means of grace shall be fat and -good: I will also visit it with heart-awakening, heart-warming, -heart-encouraging considerations; I will apply warm dung to his -roots; I will strive with him by my Spirit, and give him some -tastes of the heavenly gift, and the power of the world to come. -I am loth to lose him for want of digging. 'Lord, let it alone -this year also, till I shall dig about it and dung it.' - -And if it bear fruit, WELL. - -And if the fruits of all my labour doth make this fig-tree fruitful, -I shall count my time, my labour, and means, well bestowed upon -it; and thou also, O my God, shalt be therewith much delighted; -for thou art gracious, and merciful, and repentest thee of the -evil which thou threatenest to bring upon a people. These words, -therefore, inform us, that if a barren fig-tree, a barren professor, -shall now at last bring forth fruit to God, it shall go well with -that professor, it shall go well with that poor soul. His former -barrenness, his former tempting of God, his abuse of God's patience -and long-suffering, his mis-spending year after year, shall now be -all forgiven him. Yea, God the Father, and our Lord Jesus Christ, -will not pass by and forget all, and say, 'Well done,' at the -last. When I say to the wicked, O wicked man, thou shalt surely -die; if he then do that which is lawful and right, if he walk in -the statutes of life, without committing iniquity, he shall surely -live, he shall not die (Eze 33). - -Barren fig-tree, dost thou hear? the axe is laid to thy roots, the -Lord Jesus prays God to spare thee. Hath he been digging about -thee? Hath he been dunging of thee? O barren fig-tree, now thou art -come to the point; if thou shalt now become good, if thou shalt, -after a gracious manner, suck in the gospel-dung, and if thou -shalt bring forth fruit unto God, well; but if not, the fire is -the last! fruit, or the fire; fruit, or the fire, barren fig-tree! -'If it bear fruit, well.'[14] - -And if not, THEN after that thou shalt cut it down. - -The Lord Jesus, by this if, giveth us to understand that there is -a generation of professors in the world that are incurable, that -will not, that cannot repent, nor be profited by the means of grace. -A generation, I say, that will retain a profession, but will not -bring forth fruit; a generation that will wear out the patience -of God, time and tide, threatenings and intercessions, judgments -and mercies, and after all will be unfruitful. - -O the desperate wickedness that is in thy heart! Barren professor, -dost thou hear? the Lord Jesus stands yet in doubt about thee; -there is an IF stands yet in the way. I say, the Lord Jesus stands -yet in doubt about thee, whether or no, at last, thou wilt be -good; whether he may not labour in vain; whether his digging and -dunging will come to more than lost labour; 'I gave her space -to repent,--and she repented not' (Rev 2:21). I digged about it, -I dunged it; I gained time, and supplied it with means; but I -laboured herein in vain, and spent my strength for nought, and in -vain! Dost thou hear, barren fig-tree? there is yet a question, -Whether it may be well with thy soul at last? - -And if not, THEN after that thou shalt cut it down. - -There is nothing more exasperating to the mind of a man than to -find all his kindness and favour slighted; neither is the Lord -Jesus so provoked with anything, as when sinners abuse his means -of grace; if it be barren and fruitless under my gospel; if it -turn my grace into wantonness, if after digging and dunging, and -waiting, it yet remain unfruitful, I will let thee cut it down. - -Gospel means, applied, is the last remedy for a barren professor; -if the gospel, if the grace of the gospel, will not do, there can -be nothing expected but cut it down. 'Then after that thou shalt -cut it down.' 'O Jerusalem, Jerusalem, thou that killest the -prophets, and stonest them which are sent unto thee, how often -would I have gathered thy children together, even as a hen gathereth -her chickens under her wings, and ye would not!' Therefore 'your -house is left unto you desolate' (Matt 23:37,38). Yet it cannot -be, but that this Lord Jesus, who at first did put a stop to the -execution of his Father's justice, because he desired to try more -means with the fig-tree; I say, it cannot be, but that a heart -so full of compassion as his is should be touched, to behold this -professor must now be cut down. 'And when he was come near, he -beheld the city, and wept over it, saying, If thou hadst known, -even thou, at least in this thy day, the things which belong unto -thy peace! but now they are hid from thine eyes' (Luke 19:41,42). - -After that thou shalt cut it down. - -When Christ giveth thee over, there is no intercessor, no mediator, -no more sacrifice for sin, all is gone but judgment, but the -axe, but a 'certain fearful looking for of judgment, and fiery -indignation, which shall devour the adversaries' (Heb 10:26,27). - -Barren fig-tree, take heed that thou comest not to these last -words, for these words are a give up, a cast up, a cast up of a -cast away; 'After that thou shalt cut it down.' They are as much -as if Christ had said, Father, I begged for more time for this -barren professor; I begged until I should dig about it, and dung -it. But now, Father, the time is out, the year is ended, the summer -is ended, and no good done! I have also tried with my means, with -the gospel, I have digged about it; I have laid also the fat and -hearty dung of the gospel to it, but all comes to nothing. Father, -I deliver up this professor to thee again; I have done; I have -done all; I have done praying and endeavouring; I will hold the -head of thine axe no longer. Take him into the hands of justice; -do justice; do the law; I will never beg for him more. 'After -that thou shalt cut it down.' 'Woe also to them when I depart -from them!' (Hosea 9:12). Now is this professor left naked indeed; -naked to God, naked to Satan, naked to sin, naked to the law, -naked to death, naked to hell, naked to judgment, and naked to -the gripes of a guilty conscience, and to the torment of that worm -that never dies, and to that fire that never shall be quenched. -'See that ye refuse not him that speaketh. For if they escaped -not, who refused him that spake on earth, much more shall not we -escape, if we turn away from him that speaketh from heaven' (Heb -12:25). - -From this brief pass through this parable, you have these two -general observations:--First. That even then when the justice of -God cries out, I cannot endure to wait on this barren professor any -longer, then Jesus Christ intercedes for a little more patience, -and a little more striving with this professor, if possible he -may make him a fruitful professor. 'Lord, let it alone this year -also, till I shall dig about it, and dung it; and if it bear -fruit, well,' &c. Second. There are some professors whose day of -grace will end with, Cut it down, with judgment; when Christ, by -his means, hath been used for their salvation. - -First. The first of these observations I shall pass, and not meddle -at all therewith; but shall briefly speak to the - -Second, to wit, that there are some professors whose day of grace -will end with, Cut it down, with judgment, when Christ, by his -means, hath been used for their salvation. - -This the apostle showeth in that third chapter of his Epistle to -the Hebrews, where he tells us that the people of the Jews, after a -forty years' patience and endeavour to do them good by the means -appointed for that purpose, their end was to be cut down, or -excluded the land of promise, for their final incredulity. 'So we -see that they could not enter in, because of unbelief.' 'Wherefore,' -saith he, 'I was grieved with that generation, and said, They -do alway err in their heart, and they have not known my ways; so -I sware in my wrath, They shall not enter into my rest.' As who -should say, I would they should have entered in, and for that -purpose I brought them out of Egypt, led them through the sea, and -taught them in the wilderness, but they did not answer my work nor -designs in that matter; wherefore they shall not, I swear they -shall not. 'I sware in my wrath, they shall not enter into my -rest.' Here is cutting down with judgment. So again, he saith, -'As I have sworn in my wrath, If they shall enter into my rest; -although the works were finished from the foundation of the world' -(Heb 4:4,5). This word 'if' is the same with 'they shall not,' -in the chapter before. And where he saith, 'Although the works -were finished from the foundation of the world,' he giveth us to -understand that what preparations soever are made for the salvation -of sinners, and of how long continuance soever they are, yet the -God-tempting, God-provoking and fruitless professor, is like to go -without a share therein, 'although the works were finished from the -foundation of the world.' 'I will therefore put you in remembrance, -though ye once knew this, how that the Lord having saved the people -out of the land of Egypt, afterward destroyed them that believed -not. And the angels that kept not their first estate, but left -their own habitation, he hath reserved in everlasting chains under -darkness, unto the judgment of the great day' (Jude 5,6). Here is -an instance to purpose, an instance of men and angels: men saved -out of the land of Egypt, and in their journey towards Canaan, -the type of heaven, cut down; angels created and placed in the -heavens in great estate and principality; yet both these, because -unfruitful to God in their places, were cut down--the men destroyed -by God, for so saith the text, and the 'angels reserved in everlasting -chains under darkness, unto the judgment of the great day.' - -Now, in my handling of this point, I shall discourse of the cutting -down, or the judgment here denounced, as it respecteth the doing -of it by God's hand immediately, and that too with respect to his -casting them out of the world, and not as it respecteth an act of -the church, &c. And as to this cutting down, or judgment, it must -be concluded, that it cannot be before the day of grace be past -with the fig-tree; but according to the observation, there are -some professors whose day of grace will end with, Cut it down; -and according to the words of the text, 'Then,' after that, 'thou -shalt cut it down.' 'After that,' that is, after all my attempts -and endeavours to make it fruitful, after I have left it, given it -over, done with it, and have resolved to bestow no more days of -grace, opportunities of grace, and means of grace upon it, then, -'after that,' thou shalt cut it down. - -Besides, the giving up of the fig-tree is before the execution. -Execution is not always presently upon the sentence given; for, -after that, a convenient time is thought on, and then is cutting -down. And so it is here in the text. The decree, that he shall -perish, is gathered from its continuing fruitless quite through -the last year--from its continuing fruitless at the end of all -endeavours. But cutting down is not yet, for that comes with an -afterward. 'Then, after that, thou shalt cut it down.' - -So then, that I may orderly proceed with the observation, I must -lay down these two propositions:--PROPOSITION FIRST. That the -day of grace ends with some men before God takes them out of this -world. And, PROPOSITION SECOND. The death, or cutting down of such -men, will be dreadful. For this 'Cut it down,' when it is understood -in the largest sense, as here indeed it ought, it showeth not -only the wrath of God against a man's life in this world, but his -wrath against him, body and soul; and is as much as to say, Cut -him off from all the privileges and benefits that come by grace, -both in this world and that which is to come. But to proceed: - -PROPOSITION FIRST.--The day of grace ends with some men before God -taketh them out of the world. I shall give you some instances of -this, and so go on to the last proposition. - -First. I shall instance Cain. Cain was a professor, a sacrificer, -a worshipper of God, yea, the first worshipper that we read of after -the fall; but his grapes were wild ones. His works were evil; he -did not do what he did from true gospel motives, therefore God -disallowed his work (Gen 4:3-8). At this his countenance falls, -wherefore he envies his brother, disputes him, takes his opportunity, -and kills him. Now, in that day that he did this act were the -heavens closed up against him, and that himself did smartingly and -fearfully feel when God made inquisition for the blood of Abel. -'And now art thou cursed,' said God, 'from the earth; which hath -opened her mouth to receive thy brother's blood from thy hand,' -&c. 'And Cain said, My punishment is greater than I can bear.' -Mine iniquity is greater than that it may be forgiven. 'Behold -thou hast driven me out this day from the face of the earth, and -from thy face shall I be hid' (Gen 4:9-14). Now thou art cursed, -saith God. Thou hast driven me out this day, saith Cain, and from -thy face shall I be hid. I shall never more have hope in thee, -smile from thee, nor expect mercy at thy hand. Thus, therefore, -Cain's day of grace ended; and the heavens, with God's own heart, -were shut up against him; yet after this he lived long. Cutting -down was not come yet; after this he lived to marry a wife, to -beget a cursed brood, to build a city, and what else I know not; -all which could not be quickly done; wherefore Cain might live -after the day of grace was past with him several hundred of years -(Gen 4:10-17). - -Second. I shall instance Ishmael. Ishmael was a professor, was -brought up in Abraham's family, and was circumcised at thirteen -years of age (Gen 16:12, 17:25,26). But he was the son of the -bond-woman, he brought not forth good fruit; he was a wild professor. -For all his religion, he would scoff at those that were better -than himself. Well, upon a day his brother Isaac was weaned, at -which time his father made a feast, and rejoiced before the Lord, -for that he had given him the promised son; at this Ishmael mocked -them, their son, and godly rejoicing. Then came the Spirit of God -upon Sarah, and she cried, Cast him out, 'cast out this bond-woman -and her son; for the son of this bond-woman shall not be heir -with my son, with Isaac' (Gen 21:9-11). Now Paul to the Galatians -makes this casting out to be, not only a casting out of Abraham's -family, but a casting out also from a lot with the saints in heaven -(Gal 4:29-31). Also Moses giveth us a notable proof thereof, in -saying, that when he died he was gathered to his people--his people -by his mother's side; for he was reckoned from her, the son of -Hagar, the son of the bond-woman (Gen 25:17). Now, she came of the -Egyptians, so that he was gathered when he died, notwithstanding -his profession, to the place that Pharaoh and his host were gathered -to, who were drowned in the Red Sea; these were his people, and -he was of them, both by nature and disposition, by persecuting as -they did (Gen 21:9).[15] But now, when did the day of grace end -with this man? Observe, and I will show you. Ishmael was thirteen -years old when he was circumcised, and then was Abraham ninety -years old and nine (Gen 17:24-26). The next year Isaac was born; -so that Ishmael was now fourteen years of age. Now, when Isaac -was weaned, suppose he sucked four years, by that account, the day -of grace must be ended with Ishmael by that time he was eighteen -years old (Gen 25:12, &c.). For that day he mocked; that day -it was said, 'Cast him out'; and of that casting out the apostle -makes what I have said. Beware, ye young barren professors! Now, -Ishmael lived a hundred and nineteen years after this, in great -tranquility and honour with men. After this he also begat twelve -princes, even after his day of grace was past. - -Third. I shall instance Esau (Gen 25:27, &c.). Esau also was a -professor; he was born unto Isaac, and circumcised according to -the custom. But Esau was a gamesome professor, a huntsman, a man -of the field; also he was wedded to his lusts, which he did also -venture to keep, rather than the birthright. Well, upon a day, -when he came from hunting, and was faint, he sold his birthright -to Jacob, his brother. Now the birthright, in those days, had the -promise and blessing annexed to it. Yea, they were so entailed in -this, that the one could not go without the other; wherefore the -apostle's caution is here of weight. Take heed, saith he, 'lest -there be any fornicator, or profane person, as Esau, who for one -morsel of meat sold his birthright. For ye know how that afterward, -when he would have inherited the blessing, he was rejected; for he -found no place of repentance, though he sought it carefully with -tears' (Heb 12:16,17). Now, the ending of Esau's day of grace is -to be reckoned from his selling of his birthright; for there the -apostle points it, lest there be among you any that, like Esau, -sells his birthright: for then goes hence the blessing also. - -But Esau sold his birthright long before his death. Twenty years -after this Jacob was with Laban, and when he returned home, his -brother Esau met him (Gen 31:41, 32:4). Further, after this, when -Jacob dwelt again some time with his father, then Jacob and Esau -buried him. I suppose he might live above forty, yea, for ought -I know, above fourscore years after he had sold his birthright, -and so consequently had put himself out of the grace of God (Gen -35:28,29).[16] - -Three things I would further note upon these three professors. - -1. Cain, an angry professor; Ishmael, a mocking one; Esau, a -lustful, gamesome one. Three symptoms of a barren professor; for -he that can be angry, and that can mock, and that can indulge his -lusts, cannot bring forth fruit to God. - -2. The day of grace ended with these professors at that time when -they committed some grievous sin. Cain's, when he killed his -brother; Ishmael's, when he mocked at Isaac; and Esau's, when, -out of love to his lusts, he despised and sold his birthright. -Beware, barren professor! thou mayest do that in half a quarter -of an hour, from the evil of which thou mayest not be delivered -for ever and ever.[17] - -3. Yet these three, after their day of grace was over, lived better -lives, as to outward things, than ever they did before. Cain, -after this, was lord of a city (Gen 4:17). Ishmael was, after this, -father of twelve princes (Gen 25:16). And Esau, after this, told -his brother, 'I have enough, my brother, keep that thou hast unto -thyself' (Gen 33:8,9). Ease and peace, and a prosperous life in -outwards, is no sign of the favour of God to a barren and fruitless -professor, but rather of his wrath; that thereby he may be capable -to treasure up more wrath against the day of wrath, and revelation -of the righteous judgment of God. Let this much serve for the -proof of the first proposition, namely, That the day of grace ends -with some men before God takes them out of the world. - -SIGNS OF BEING PAST GRACE. - -Now, then, to show you, by some signs, how you may know that the -day of grace is ended, or near to ending, with the barren professor; -and after that thou shalt cut it down. He that hath stood it out -against God, and that hath withstood all those means for fruit -that God hath used for the making of him, if it might have been, -a fruitful tree in his garden, he is in this danger; and this -indeed is the sum of the parable. The fig-tree here mentioned -was blessed with the application of means, had time allowed it to -receive the nourishment; but it outstood, withstood, overstood -all, all that the husbandman did, all that the vine-dresser did. - -But a little distinctly to particularize in four or five particulars. - -First sign. The day of grace is like to be past, when a professor -hath withstood, abused, and worn out God's patience, then he is -in danger; this is a provocation; then God cries, 'Cut it down.' -There are some men that steal into a profession nobody knows how, -even as this fig-tree was brought into the vineyard by other hands -than God's; and there they abide lifeless, graceless, careless, -and without any good conscience to God at all. Perhaps they came -in for the loaves, for a trade, for credit, for a blind; or it -may be to stifle and choke the checks and grinding pangs of an -awakened and disquieted conscience. Now, having obtained their -purpose, like the sinners of Sion, they are at ease and secure; -saying like Agag, 'Surely the bitterness of death is past' (1 -Sam 15:22); I am well, shall be saved, and go to heaven. Thus in -these vain conceits they spend a year, two, or three; not remembering -that at every season of grace, and at every opportunity of the -gospel the Lord comes seeking fruit. Well, sinner, well, barren -fig-tree, this is but a coarse beginning: God comes for fruit. - -1. What have I here? saith God; what a fig-tree is this, that hath -stood this year in my vineyard, and brought me forth no fruit? I -will cry unto him, Professor, barren fig-tree, be fruitful! I look -for fruit, I expect fruit, I must have fruit; therefore bethink -thyself! At these the professor pauses; but these are words, not -blows, therefore off goes this consideration from the heart. When -God comes the next year, he finds him still as he was, a barren, -fruitless cumber-ground. And now again he complains, here are two -years gone, and no fruit appears; well, I will defer mine anger. -'For my name sake will I defer mine anger, and for my praise will -I refrain for thee, that I cut thee not off,' as yet (Isa 48:9). -I will wait, I will yet wait to be gracious. But this helps not, -this hath not the least influence upon the barren fig-tree. Tush, -saith he, here is no threatening: God is merciful, he will defer -his anger, he waits to be gracious, I am not yet afraid (Isa -30:18). O! how ungodly men, that are at unawares crept into the -vineyard, how do they turn the grace of our God into lasciviousness! -Well, he comes the third year for fruit, as he did before, but -still he finds but a barren fig-tree; no fruit. Now, he cries -out again, O thou dresser of my vineyard, come hither; here is a -fig-tree hath stood these three years in my vineyard, and hath at -every season disappointed my expectation; for I have looked for -fruit in vain; 'Cut it down,' my patience is worn out, I shall -wait on this fig-tree no longer. - -2. And now he begins to shake the fig-tree with his threatenings: -Fetch out the axe! Now the axe is death; death therefore is called -for. Death, come smite me this fig-tree. And withal the Lord shakes -this sinner, and whirls him upon a sick-bed, saying, Take him, -death, he hath abused my patience and forbearance, not remembering -that it should have led him to repentance, and to the fruits -thereof. Death, fetch away this fig-tree to the fire, fetch this -barren professor to hell! At this death comes with grim looks -into the chamber; yea, and hell follows with him to the bedside, -and both stare this professor in the face, yea, begin to lay hands -upon him; one smiting him with pains in his body, with headache, -heart-ache, back-ache, shortness of breath, fainting, qualms, -trembling of joints, stopping at the chest, and almost all the -symptoms of a man past all recovery. Now, while death is thus -tormenting the body, hell is doing with the mind and conscience, -striking them with its pains, casting sparks of fire in thither, -wounding with sorrows, and fears of everlasting damnation, the -spirit of this poor creature.[18] And now he begins to bethink -himself, and to cry to God for mercy; Lord, spare me! Lord, spare -me! Nay, saith God, you have been a provocation to me these three -years. How many times have you disappointed me? How many seasons -have you spent in vain? How many sermons and other mercies did I, -of my patience, afford you? but to no purpose at all. Take him, -death! O! good Lord, saith the sinner, spare me but this once; -raise me but this once. Indeed I have been a barren professor, -and have stood to no purpose at all in thy vineyard; but spare! O -spare this one time, I beseech thee, and I will be better! Away, -away you will not; I have tried you these three years already; you -are naught; if I should recover you again, you would be as bad as -you were before. And all this talk is while death stands by. The -sinner cries again, Good Lord, try me this once; let me get up -again this once, and see if I do not mend. But will you promise -me to mend? Yes, indeed, Lord, and vow it too; I will never be -so bad again; I will be better. Well, saith God, death, let this -professor alone for this time; I will try him a while longer; he -hath promised, he hath vowed, that he will amend his ways. It may -be he will mind to keep his promises. Vows are solemn things; it -may be he may fear to break his vows. Arise from off they bed. -And now God lays down his axe. At this the poor creature is very -thankful, praises God, and fawns upon him, shows as if he did -it heartily, and calls to others to thank him too. He therefore -riseth, as one would think, to be a new creature indeed. But by -that he hath put on his clothes, is come down from his bed, and -ventured into the yard or shop, and there sees how all things are -gone to sixes and sevens, he begins to have second thoughts, and -says to his folks, What have you all been doing? How are all things -out of order? I am I cannot tell what behind hand. One may see, -if a man be but a little a to side, that you have neither wisdom -nor prudence to order things.[19] And now, instead of seeking to -spend the rest of his time to God, he doubleth his diligence after -this world. Alas! all must not be lost; we must have provident -care. And thus, quite forgetting the sorrows of death, the pains -of hell, the promises and vows which he made to God to be better; -because judgment was not now speedily executed, therefore the -heart of this poor creature is fully set in him to do evil. - -3. These things proving ineffectual, God takes hold of his axe -again, sends death to a wife, to a child, to his cattle, 'Your -young men have I slain,--and taken away your horses' (Amos 4:9,10). -I will blast him, cross him, disappoint him, and cast him down, -and will set myself against him in all that he putteth his hand -unto. At this the poor barren professor cries out again, Lord, I -have sinned; spare me once more, I beseech thee. O take not away -the desire of mine eyes; spare my children, bless me in my labours, -and I will mend and be better. No, saith God, you lied to me last -time, I will trust you in this no longer; and withal he tumbleth -the wife, the child, the estate into a grave. And then returns -to his place, till this professor more unfeignedly acknowledgeth -his offence (Hosea 5:14,15). - -At this the poor creature is afflicted and distressed, rends his -clothes, and begins to call the breaking of his promise and vows -to mind; he mourns and prays, and like Ahab, awhile walks softly -at the remembrance of the justness of the hand of God upon him. -And now he renews his promises: Lord, try me this one time more; -take off thy hand and see; they go far that never turn. Well, God -spareth him again, sets down his axe again. 'Many times he did -deliver them, but they provoked him with their counsel, and were -brought low for their iniquity' (Psa 106:43). Now they seem to -be thankful again, and are as if they were resolved to be godly -indeed. Now they read, they pray, they go to meetings, and seem -to be serious a pretty while, but at last they forget. Their lusts -prick them, suitable temptations present themselves; wherefore -they turn to their own crooked ways again. 'When he slew them, -then they sought him, and they returned and inquired early after -God'; 'nevertheless they did flatter him with their mouth, and -they lied unto him with their tongue' (Psa 78:34-36). - -4. Yet again, the Lord will not leave this professor, but will take -up his axe again, and will put him under a more heart-searching -ministry, a ministry that shall search him, and turn him over -and over; a ministry that shall meet with him, as Elijah met with -Ahab, in all his acts of wickedness, and now the axe is laid to the -roots of the trees. Besides, this ministry doth not only search -the heart, but presenteth the sinner with the golden rays of -the glorious gospel; now is Christ Jesus s set forth evidently, -now is grace displayed sweetly; now, now are the promises broken -like boxes of ointment, to the perfuming of the whole room! But, -alas! there is yet no fruit on this fig-tree. While his heart is -searching, he wrangles; while the glorious grace of the gospel -is unveiling, this professor wags and is wanton, gathers up some -scraps thereof; 'Tastes the good Word of God, and the powers of -the world to come'; 'drinketh in the rain that cometh oft upon -him' (Heb 6:3-8; Jude 4). But bringeth not forth fruit meet for him -whose gospel it is; 'Takes no heed to walk in the law of the Lord -God of Israel with all his heart' (2 Kings 10:31). But counteth -that the glory of the gospel consisteth in talk and show, and -that our obedience thereto is a matter of speculation; that good -works lie in good words; and if they can finely talk, they think -they bravely please God. They think the kingdom of God consisteth -only in word, not in power; and thus proveth ineffectual this -fourth means also. - -5. Well, now the axe begins to be heaved higher, for now indeed -God is ready to smite the sinner; yet before he will strike the -stroke, he will try one way more at the last, and if that misseth, -down goes the fig-tree! Now this last way is to tug and strive -with this professor by his Spirit. Wherefore the Spirit of the -Lord is now come to him; but not always to strive with man (Gen -6:3). Yet a while he will strive with him, he will awaken, he -will convince, he will call to remembrance former sins, former -judgments, the breach of former vows and promises, the misspending -of former days; he will also present persuasive arguments, -encouraging promises, dreadful judgments, the shortness of time -to repent in; and that there is hope if he come. Further, he will -show him the certainty of death, and of the judgment to come; -yea, he will pull and strive with this sinner; but, behold, the -mischief now lies here, here is tugging and striving on both sides. -The Spirit convinces, the man turns a deaf ear to God; the Spirit -saith, Receive my instruction and live, but the man pulls away -his shoulder; the Spirit shows him whither he is going, but the -man closeth his eyes against it; the Spirit offereth violence, the -man strives and resists; they have 'done despite unto the Spirit -of grace' (Heb 10:29). The Spirit parlieth a second time, and -urgeth reasons of a new nature, but the sinner answereth, No, I -have loved strangers, and after them I will go (Amos 4:6-12). At -this God's fury comes up into his face: now he comes out of his -holy place, and is terrible; now he sweareth in his wrath they -shall never enter into his rest (Heb 3:11). I exercised towards -you my patience, yet you have not turned unto me, saith the Lord. -I smote you in your person, in your relations, in your estate, yet -you have not returned unto me, saith the Lord. 'In thy filthiness -is lewdness, because I have purged thee, and thou wast not purged; -thou shalt not be purged from thy filthiness any more, till I -cause my fury to rest upon thee' (Eze 24:13). 'Cut it down, why -doth it cumber the ground?' - -The second sign. That such a professor is almost, if not quite, -past grace, is, when God hath given him over, or lets him alone, -and suffers him to do anything, and that without control, helpeth -him not either in works of holiness, or in straits and difficulties. -'Ephraim is joined to idols; let him alone' (Hosea 4:17). Woe be -to them when I depart from them. I will laugh at their calamities, -and will mock when their fear cometh (Prov 1:24-29). - -Barren fig-tree, thou hast heretofore been digged about, and dunged; -God's mattock hath heretofore been at thy roots; gospel-dung hath -heretofore been applied to thee; thou hast heretofore been strove -with, convinced, awakened, made to taste and see, and cry, O the -blessedness! Thou hast heretofore been met with under the word; -thy heart hath melted, thy spirit hath fallen, thy soul hath -trembled, and thou hast felt something of the power of the gospel. -But thou hast sinned, thou hast provoked the eyes of his glory, -thy iniquity is found to be hateful, and now perhaps God hath left -thee, given thee up, and lets thee alone. Heretofore thou wast -tender; thy conscience startled at the temptation to wickedness, -for thou wert taken off from 'the pollutions of the world, through -the knowledge of the Lord and Saviour Jesus Christ' (2 Peter -2:20-22). But that very vomit that once thou wert turned from, -now thou lappest up--with the dog in the proverb--again; and that -very mire that once thou seemedst to be washed from, in that very -mire thou now art tumbling afresh. But to particularize, there -are three signs of a man's being given over of God. - -1. When he is let alone in sinning, when the reins of his lusts -are loosed, and he given up to them. 'And even as they did not -like to retain God in their knowledge, God gave them over to a -reprobate mind, to do those things which are not convenient: being -filled with all unrighteousness' (Rom 1:28,29). Seest thou a man -that heretofore had the knowledge of God, and that had some awe -of Majesty upon him: I say, seest thou such an one sporting -himself in his own deceivings, turning the grace of our God into -lasciviousness, and walking after his own ungodly lusts? (Rom -1:30-31). His 'judgment now of a long time lingereth not, and his -damnation slumbereth not' (2 Peter 2:13). Dost thou hear, barren -professor? It is astonishing to see how those that once seemed -'sons of the morning,' and were making preparations for eternal -life, now at last, for the rottenness of their hearts, by the just -judgment of God, to be permitted, being past feeling, to give -'themselves over unto lasciviousness, to work all uncleanness -with greediness' (Eph 4:18,19). A great number of such were in -the first gospel-days; against whom Peter, and Jude, and John, -pronounce the heavy judgment of God. Peter and Jude couple them -with the fallen angels, and John forbids that prayer be made for -them, because that is happened unto them that hath happened to the -fallen angels that fell, who, for forsaking their first state, and -for leaving 'their own habitation,' are 'reserved in everlasting -chains under darkness, unto the judgment of the great day' (Jude -5,6; 2 Peter 2:3-8). Barren fig-tree, dost thou hear? (1.) These -are beyond all mercy! (2.) These are beyond all promises! (3.) -These are beyond all hopes of repentance! (4.) These have no -intercessor, nor any more share in a sacrifice for sin! (5.) For -these there remains nothing but a fearful looking for of judgment! -(6.) Wherefore these are the true fugitives and vagabonds, that -being left of God, of Christ, of grace, and of the promise, and -being beyond all hope, wander and straggle to and fro, even as -the devil, their associate, until their time shall come to die, -or until they descend in battle and perish! - -2. Wherefore they are let alone in hearing. If these at any time -come under the word, there is for them no God, no savour of the -means of grace, no stirrings of heart, no pity for themselves, no -love to their own salvation. Let them look on this hand or that, -there they see such effects of the word in others as produceth -signs of repentance, and love to God and his Christ. These men -only have their backs bowed down alway (Rom 11:10). These men -only have the spirit of slumber, eyes that they should not see, -and ears that they should not hear, to this very day. Wherefore -as they go to the place of the Holy, so they come from the place -of the Holy, and soon are forgotten in the places where they so -did (Eccl 8:10). Only they reap this damage, 'They treasure up -wrath against the day of wrath, and revelation of the righteous -judgment of God' (Rom 2:3-5). Look to it, barren professor! - -3. If he be visited after the common way of mankind, either with -sickness, distress, or any mind of calamity, still no God appeareth, -no sanctifying hand of God, no special mercy is mixed with the -affliction. But he falls sick, and grows well, like the beast; -or is under distress, as Saul, who when he was engaged by the -Philistines was forsaken and left of God, 'And the Philistines -gathered themselves together, and came and pitched in Shunem, and -Saul gathered all Israel together, and they pitched in Gilboa. -And when Saul saw the host of the Philistines he was afraid, and -his heart greatly trembled. And when Saul inquired of the Lord, -the Lord answered him not, neither by dreams, nor by Urim, nor by -prophets' (1 Sam 28:4-6). The Lord answered him no more; he had -done with him, cast him off, and rejected him, and left him to -stand and fall with his sins, by himself. But of this more in the -conclusion: therefore I here forbear. - -4. These men may go whither they will, do what they will; they may -range from opinion to opinion, from notion to notion, from sect -to sect, but are steadfast nowhere; they are left to their own -uncertainties, they have not grace to establish their hearts; and -though some of them have boasted themselves of this liberty, yet -Jude calls them 'wandering stars, to whom is reserved the blackness -of darkness for ever' (Jude 13). They are left, as I told you -before, to be fugitives and vagabonds in the earth, to wander -everywhere, but to abide nowhere, until they shall descend to -their own place, with Cain and Judas, men of the same fate with -themselves (Acts 1:25). - -A third sign that such a professor is quite past grace is, when his -heart is grown so hard, so stony, and impenetrable, that nothing -will pierce it. Barren fig-tree, dost thou consider? a hard and -impenitent heart is the curse of God! A heart that cannot repent, -is instead of all plagues at once; and hence it is that God said -of Pharaoh, when he spake of delivering him up in the greatness of -his anger, 'I will at this time,' saith he, 'send all my plagues -upon thine heart' (Exo 9:14). - -To some men that have grievously sinned under a profession of the -gospel, God giveth this token of his displeasure; they are denied -the power of repentance, their heart is bound, they cannot repent; -it is impossible that they should ever repent, should they live -a thousand years. It is impossible for those fall-aways to be -renewed again unto repentance, 'seeing they crucify to themselves -the Son of God afresh, and put him to an open shame' (Heb 6:4-6). -Now, to have the heart so hardened, so judicially hardened, this -is as a bar put in by the Lord God against the salvation of this -sinner. This was the burden of Spira's complaint, 'I cannot do -it! O! how I cannot do it!'[20] - -This man sees what he hath done, what should help him, and what will -become of him; yet he cannot repent; he pulled away his shoulder -before, he stopped his ears before, he shut up his eyes before, and -in that very posture God left him, and so he stands to this very -day. I have had a fancy, that Lot's wife, when she was turned into -a pillar of salt, stood yet looking over her shoulder, or else with -her face towards Sodom; as the judgment caught her, so it bound -her, and left her a monument of God's anger to after generations -(Gen 19:26). - -We read of some that are seared with a hot iron, and that are -past feeling; for so seared persons in seared parts are. Their -conscience is seared (1 Tim 4:2). The conscience is the thing that -must be touched with feeling, fear, and remorse, if ever any good -be done with the sinner. How then can any good be done to those -whose conscience is worse than that? that is, fast asleep in sin -(Eph 4:19). For that conscience that is fast asleep, may yet be -effectually awakened and saved; but that conscience that is seared, -dried, as it were, into a cinder, can never have sense, feeling, -or the least regret in this world. Barren fig-tree, hearken, -judicial hardening is dreadful! There is a difference betwixt that -hardness of heart that is incident to all men, and that which comes -upon some as a signal or special judgment of God. And although all -kinds of hardness of heart, in some sense may be called a judgment, -yet to be hardened with this second kind, is a judgment peculiar -only to them that perish; hardness that is sent as a punishment -for the abuse of light received, for a reward of apostacy. This -judicial hardness is discovered from that which is incident to -all men, in these particulars:-- - -1. It is a hardness that comes after some great light received, -because of some great sin committed against that light, and the -grace that gave it. Such hardness as Pharaoh had, after the Lord -had wrought wondrously before him; such hardness as the Gentiles -had, a hardness which darkened the heart, a hardness which made -their minds reprobate. This hardness is also the same with that -the Hebrews are cautioned to beware of, a hardness that is caused -by unbelief, and a departing from the living God; a hardness -completed through the deceitfulness of sin (Heb 3:7, &c). Such as -that in the provocation, of whom God sware, that they should not -enter into his rest. It was this kind of hardness also, that both -Cain, and Ishmael, and Esau, were hardened with, after they had -committed their great transgressions. - -2. It is the greatest kind of hardness; and hence they are said -to be harder than a rock, or than an adamant, that is, harder than -flint; so hard, that nothing can enter (Jer 5:3; Zech 7:12). - -3. It is a hardness given in much anger, and that to bind the soul -up in an impossibility of repentance. - -4. It is a hardness, therefore, which is incurable, of which a man -must die and be damned. Barren professor, hearken to this. - -A fourth sign that such a professor is quite past grace, is, when -he fortifies his hard heart against the tenor of God's word (Job -9:4, &c.) This is called hardening themselves against God, and -turning of the Spirit against them. As thus, when after a profession -of faith in the Lord Jesus, and of the doctrine that is according -to godliness, they shall embolden themselves in courses of sin, -by promising themselves that they shall have life and salvation -notwithstanding. Barren professor, hearken to this! This man is -called, 'a root that beareth gall and wormwood,' or a poisonful -herb, such an one as is abominated of God, yea, the abhorred of his -soul. For this man saith, 'I shall have peace, though I walk in -the imagination' or stubbornness 'of mine heart, to add drunkenness -to thirst'; an opinion flat against the whole Word of God, yea, -against the very nature of God himself (Deut 29:18,19). Wherefore -he adds, 'Then the anger of the Lord, and his jealousy, shall -smoke against that man, and all the curses that are written in -God's book shall lie upon him, and the Lord shall blot out his -name from under heaven' (Deut 19:20). - -Yea, that man shall not fail to be effectually destroyed, saith -the text: 'The Lord shall separate that man unto evil, out of all -the tribes of Israel, according to all the curses of the covenant' -(Deut 19:21). He shall separate him unto evil; he shall give him -up, he shall leave him to his heart; he shall separate him to that -or those that will assuredly be too hard for him. - -Now this judgment is much effected when God hath given a man up -unto Satan, and hath given Satan leave, without fail, to complete -his destruction. I say, when God hath given Satan leave effectually -to complete his destruction; for all that are delivered up unto -Satan have not, nor do not come to this end. But that is the man -whom God shall separate to evil, and shall leave in the hands of -Satan, to complete, without fail, his destruction. - -Thus he served Ahab, a man that sold himself to work wickedness -in the sight of the Lord. 'And the Lord said, Who shall persuade -Ahab, that he may go up and fall at Ramoth-Gilead? And one said -on this manner, and another said on that manner. And there came -forth a spirit, and stood before the Lord, and said, I will persuade -him. And the Lord said unto him, Wherewith? And he said, I will -go forth, and be a lying spirit in the mouth of all his prophets. -And he said, Thou shalt persuade him, and prevail also; go forth, -and do so' (1 Kings 21:25, 22:20-22). Thou shalt persuade him, -and prevail; do thy will, I leave him in thy hand, go forth, and -do so. - -Wherefore, in these judgments the Lord doth much concern himself -for the management thereof, because of the provocation wherewith -they have provoked him. This is the man whose ruin contriveth, -and bringeth to pass by his own contrivance: 'I also will choose -their delusions' for them; 'I will bring their fears upon them' -(Isa 66:4). I will choose their devices, or the wickednesses that -their hearts are contriving of. I, even I, will cause them to be -accepted of, and delightful to them. But who are they that must -thus be feared? Why, those among professors that have chosen -their own ways, those whose soul delighteth in their abominations. -Because they received not the love of the truth, that they might -be saved: for this cause God shall send them strong delusions, -that they should believe a lie, that they all might be damned, -who believed not the truth, but had pleasure in unrighteousness. - -'God shall send them.' It is a great word! Yea, God shall send -them strong delusions; delusions that shall do: that shall make -them believe a lie. Why so? 'That they all might be damned,' -every one of them, 'who believed not the truth, but had pleasure -in unrighteousness' (2 Thess 2:10-12). - -There is nothing more provoking to the Lord, than for a man to -promise when God threateneth; for a man to delight of conceit that -he shall be safe, and yet to be more wicked than in former days, -this man's soul abhorreth the truth of God; no marvel, therefore, -if God's soul abhorreth him; he hath invented a way contrary to -God, to bring about his own salvation; no marvel, therefore, if -God invent a way to bring about this man's damnation: and seeing -that these rebels are at this point, we shall have peace; God will -see whose word will stand, his or theirs. - -A fifth sign of a man being past grace is, when he shall at this -scoff, and inwardly grin and fret against the Lord, secretly -purposing to continue his course, and put all to the venture, -despising the messengers of the Lord. 'He that despised Moses' -law, died without mercy;--of how much sorer punishment, suppose -ye, shall he be thought worthy, who hath trodden under foot the -Son of God?' &c. (Heb 10:28). Wherefore, against these despisers -God hath set himself, and foretold that they shall not believe, -but perish: 'Behold, ye despisers, and wonder, and perish: for I -work a work in your days, a work which ye shall in nowise believe, -though a man declare it unto you' (Acts 13:41). - -After that thou shalt cut it down. - -Thus far we have treated of the barren fig-tree, or fruitless -professor, with some signs to know him by; whereto is added also -some signs of one who neither will nor can, by any means, be -fruitful, but they must miserably perish. Now, being come to the -time of execution, I shall speak a word to that also; 'After that -thou shalt cut it down.' - -[PROPOSITION SECOND. The death or cutting down of such men will -be dreadful.] - -Christ, at last, turns the barren fig-tree over to the justice of -God, shakes his hands of him, and gives him up to the fire for -his unprofitableness. 'After that thou shalt cut it down.' - -Two things are here to be considered: - -First. The executioner; thou, the great, the dreadful, the eternal -God. These words, therefore, as I have already said, signify that -Christ the Mediator, through whom alone salvation comes, and by -whom alone execution hath been deferred, now giveth up the soul, -forbears to speak one syllable more for him, or to do the least -act of grace further, to try for his recovery; but delivereth him -up to that fearful dispensation, 'to fall into the hands of the -living God' (Heb 10:31). - -Second. The second to be considered is, The instrument by which -this execution is done, and that is death, compared here to an -axe; and forasmuch as the tree is not felled at one blow, therefore -the strokes are here continued, till all the blows be struck at -it that are requisite for its felling: for now cutting time, and -cutting work, is come; cutting must be his portion till he be cut -down. 'After that thou shalt cut it down.' Death, I say, is the -axe, which God often useth, therewith to take the barren fig-tree -out of the vineyard, out of a profession, and also out of the world -at once. But this axe is now new ground, it cometh well-edged to -the roots of this barren fig-tree. It hath been whetted by sin, -by the law, and by a formal profession, and therefore must, and -will make deep gashes, not only in the natural life, but in the -heart and conscience also of this professor: 'The wages of sin -is death,' 'the sting of death is sin' (Rom 6:23; 1 Cor 15:56). -Wherefore death comes not to this man as he doth to saints, -muzzled, or without his sting, but with open mouth, in all his -strength; yea, he sends his first-born, which is guilt, to devour -his strength, and to bring him to the king of terrors (Job 18:13,14). - -But to give you, in a few particulars, the manner of this man's -dying. - -1. Now he hath his fruitless fruits beleaguer him round his bed, -together with all the bands and legions of his other wickedness. -'His own iniquities shall take the wicked himself, and he shall -be holden with the cords of his sins' (Prov 5:22). - -2. Now some terrible discovery of God is made out unto him, to -the perplexing and terrifying of his guilty conscience. 'God shall -cast upon him, and not spare'; and he shall be 'afraid of that -which is high' (Job 27:22; Eccl 12:5). - -3. The dark entry he is to go through will be a sore amazement -to him; for 'fears shall be in the way' (Eccl 12:5). Yea, terrors -will take hold on him, when he shall see the yawning jaws of death -to gape upon him, and the doors of the shadow of death open to -give him passage out of the world. Now, who will meet me in this -dark entry? how shall I pass through this dark entry into another -world? - -4. For by reason of guilt, and a shaking conscience, his life will -hang in continual doubt before him, and he shall be afraid day -and night, and shall have no assurance of his life (Deut 28:66,67). - -5. Now also want will come up against him; he will come up like -an armed man. This is a terrible army to him that is graceless in -heart, and fruitless in life. This WANT will continually cry in -thine ears, Here is a new birth wanting, a new heart, and a new -spirit wanting; here is faith wanting; here is love and repentance -wanting; here is the fear of God wanting, and a good conversation -wanting: 'Thou art weighed in the balances, and art found wanting' -(Dan 5:27). - -6. Together with these standeth by the companions of death, -death and hell, death and evils, death and endless torment in the -everlasting flames of devouring fire. 'When God cometh up unto -the people he will invade them with his troops' (Hab 3:16). - -But how will this man die? Can his heart now endure, or can his -hands be strong? (Eze 22:14). - -(1.) God, and Christ, and pity, have left him. Sin against light, -against mercy, and the long-suffering of God, is come up against -him; his hope and confidence now lie a-dying by him, and his -conscience totters and shakes continually within him! - -(2.) Death is at his work, cutting of him down, hewing both bark -and heart, both body and soul asunder. The man groans, but death -hears him not; he looks ghastly, carefully, dejectedly; he sighs, -he sweats, he trembles, but death matters nothing. - -(3.) Fearful cogitations haunt him, misgivings, direful apprehensions -of God, terrify him. Now he hath time to think what the loss -of heaven will be, and what the torments of hell will be: now he -looks no way but he is frighted. - -(4.) Now would he live, but may not; he would live, though it were -but the life of a bed-rid man, but he must not. He that cuts him -down sways him as the feller of wood sways the tottering tree; -now this way, then that, at last a root breaks, a heart-string, -an eye-string, sweeps asunder. - -(5.) And now, could the soul be annihilated, or brought to nothing, -how happy would it count itself, but it sees that may not be. -Wherefore it is put to a wonderful strait; stay in the body it -may not, go out of the body it dares not. Life is going, the blood -settles in the flesh, and the lungs being no more able to draw -breath through the nostrils, at last out goes the weary trembling -soul, which is immediately seized by devils, who lay lurking in -every hole in the chamber for that very purpose. His friends take -care of the body, wrap it up in the sheet or coffin, but the soul -is out of their thought and reach, going down to the chambers of -death. - -I had thought to have enlarged, but I forbear. God, who teaches -man to profit, bless this brief and plain discourse to thy soul, -who yet standest a professor in the land of the living, among the -trees of his garden. Amen. - - - -FOOTNOTES: - - -[1]General Doctrine of Toleration, 8vo, 1781. - -[2] This awful destruction of Jerusalem by the Romans is narrated -by Josephus in his sixth book of the Jewish Wars, in language -that makes nature shudder. Multitudes had assembled to celebrate -the passover when the invading army beleaguered the city; a -frightful famine soon filled it with desolation: this, with fire -and sword, miserably destroyed one million, three hundred and -thirty-seven thousand, four hundred and ninety Jews, while the -Christians fled before the siege, and escaped to the mountains. -Well might the sun vail his face at that atrocious deed, which -was so quickly followed by such awful punishment.--Ed. - -[3] Reader, do not imagine that this was peculiar to Bunyan's days; -look not upon your neighbours to find an example, but search your -own heart--'Lord, is it I?' and strive and pray that you may bring -forth more fruit.--Ed. - -[4] The mode of admitting a member to church-fellowship, among -the Baptists, was and now is by introducing the trembling convert -to a private meeting of the whole church, that they may hear why -the union is sought, how the soul became alarmed, and fled for -refuge to Christ, with the grounds of hope; inquiries having been -previously made into Christian character and godliness. If, with -all these precautions, a barren professor gains admittance, the -punishment is not upon the garden, but upon the barren tree.--Ed. - -[5] 'Humour,' the temper or disposition of mind. Not out of love -to humility, but these creeping things pretend to be humble, to -gain some sinister end.--Ed. - -[6] However strange it may appear, it is true that the Ranters, -in Bunyan's time, used these arguments, and those so graphically -put into the mouth of Bye-ends, in the Pilgrim, to justify their -nonconformity to Christ. The tom-fooleries and extravagancies of -dress introduced by Charles II, are here justly and contemptuously -described. The ladies' head-dresses, called 'frizzled fore-tops,' -became so extravagant, that a barber used high steps to enable -him to dress a lady's head!--Ed. - -[7] A word not to be found in our dictionaries, being local and -almost obsolete. It means a division, end, or border of a town or -village.--Ed. - -[8] See the character of Talkative, in the Pilgrim's Progress. -'His house is as empty of religion as the white of an egg is of -savour. There is in his house neither prayer, nor sign of repentance -for sin. He is the very stain, reproach, and shame of religion. -Thus say the common people that know him, A saint abroad and a -devil at home.'--Ed. - -[9] How great is the mercy that those horrid barbarities, perpetrated -upon peaceful Christians, are now only heard of in those distance -parts of Satan's empire, China and Madagascar! Has the enmity of -the human heart by nature changed? No; but the number of Christians -has so vastly increased with a civilizing influence, as to change -the face of society. What a paradise will this earth become when -Christ shall reign in every heart!--Ed. - -[10] In the midst of these faithful admonitions, we venture to -remark that, according to Lightfoot, so valuable was the fig-tree -that it was never destroyed until means were carefully used to -restore its fruitfulness, and that the use of these means occupied -a period of three years. This illustrates the wisdom of our Lord -in selecting the fig-tree as the principal object presented to -view in his parable. It is a most valuable tree--capable of bearing -much fruit; still, after every trial, if it remains barren, it -must be cut down as a cumber-ground, and sent to the fire.--Ed. - -[11] A 'hit,' in some parts of the country, is used to express a -good crop. A 'hitting season' means a fruitful season.--Ed. - -[12] This mode of infusing new vigour into plants and trees is -thus described in the Gemara--'They lay dung in their gardens, -to soften the earth. They dig about the roots of their trees, and -sprinkle ashes, and pluck up suckers, and make a smoke beneath to -kill vermin.'--Ed. - -[13] Among the superstitions of the ancients, Michaelis states -that both the Greeks and Asiatics had a superstition that a tree -might be rendered fruitful by striking it, at the intercession of -a friend, three times with the back of an axe.--Ed. - -[14] However painfully unpleasant these terms may appear to -eyes or ears polite, it is a homely but just representation, and -calculated to make a lasting impression on every reader. -Afflictions, trials, crosses, are used as a means of creating or -reviving spiritual life, as manure is applied to vegetation.--Ed. - -[15] Mahomet professed descent from Ishmael, and that he came to -revive the religion which God had revealed to Abraham, who taught -it to Ishmael. Mahometanism is the religion of the outcast of -God.--Ed. - -[16] Bunyan had been haunted with the temptation 'to sell and -part with Christ,' and, under a fear that he had fallen under that -temptation, the case of Esau made a dreadful impression upon his -soul; extreme horror and anguish seized upon his spirit; 'he was -like a man bereft of life and bound over to eternal punishment,' -for two years. At length, after an awful storm, he found peace -in the promise, 'his blood cleanseth from ALL sins,' and a proof -that he had not sold Christ.--See Grace Abounding, No. 139-160. - -[17] How solemn a thought! What an appeal to perpetual watchfulness. -Why have I not made shipwreck of faith? Most emphatically may we -reply, Because God has sustained my soul.--Ed. - -[18] Bunyan's tongue and pen are here fired by his vivid imagination -of eternal realities. With such burning words, we need no messenger -from the invisible world to alarm the consciences of sinners. What -angel could arouse more powerfully, alarmingly, convincingly, the -poor sinner, than the whole of this chain of reasoning.--Ed. - -[19] This picture is drawn by a master hand: the master is laid -by for a season; or, as Bunyan quaintly expresses it, 'a little a -to side': when raised from affliction earthly affairs absorb his -attention, and he forgets his good resolves. According to the old -rhyme:-- - - -'The devil was sick, the devil a saint would be -The devil to well, the devil a saint was he.'--Ed. - - -[20] This is referred to in the Pilgrim, at the Interpreter's -house, by the representation of a man in an iron cage, who says, -'I cannot get out, O now I cannot!' The awful account of Spira's -despair must have made a strong impression upon Bunyan's mind. It -commences with a poem. - - -'Here see a soul that's all despair; a man -All hell; a spirit all wounds; who can - A wounded spirit bear? -Reader, would'st see, what may you never feel -Despair, racks, torments, whips of burning steel! -Behold, the man's the furnace, in whose heart -Sin hath created hell; O in each part - What flames appear: -His thoughts all stings; words, swords; - Brimstone his breath; -His eyes flames; wishes curses, life a death; -A thousand deaths live in him, he not dead; -A breathing corpse in living, scalding lead.' ---Fearful Estate of Francis Spira.--Ed. - - -*** - -The Life and Death of Mr. Badman, - -Presented to the World in a Familiar Dialogue Between Mr. Wiseman -and Mr. Attentive. - -By John Bunyan - - - - -ADVERTISEMENT BY THE EDITOR. - -The life of Badman is a very interesting description, a true and -lively portraiture, of the demoralized classes of the trading -community in the reign of King Charles II; a subject which naturally -led the author to use expressions familiar among such persons, -but which are now either obsolete or considered as vulgar. In fact -it is the only work proceeding from the prolific pen and fertile -imagination of Bunyan, in which he uses terms that, in this -delicate and refined age, may give offence. So, in the venerable -translation of the holy oracles, there are some objectionable -expressions, which, although formerly used in the politest company, -now point to the age in which it was written. The same ideas or -facts would now be expressed by terms which could not give offence; -and every reader must feel great pleasure in the improvement of -our language, as seen in the contrast between the two periods, -and especially in the recollection that the facts might be stated -with equal precision, and reflections made with equal force, in -terms at which the most delicate mind could not be offended. - -Those who read the writings of Bunyan must feel continually reminded -of his ardent attachment to his Saviour, and his intense love to -the souls of sinners. He was as delicate in his expressions as any -writer of his age, who addressed the openly vicious and profane--calling -things by their most forcible and popular appellations. A wilful -untruth is, with him, 'a lie.' To show the wickedness and extreme -folly of swearing, he gives the words and imprecations then -commonly in use; but which, happily for us, we never hear, except -among the most degraded classes of society. Swearing was formerly -considered to be a habit of gentility; but now it betrays the -blackguard, even when disguised in genteel attire. Those dangerous -diseases which are so surely engendered by filth and uncleanness, -he calls not by Latin but by their plain English names. In every -case, the Editor has not ventured to make the slightest alteration; -but has reprinted the whole in the author's plain and powerful -language. - -The life of Badman forms a third part to the Pilgrim's Progress, -not a delightful pilgrimage to heaven, but, on the contrary, -a wretched downward journey to the infernal realms. The author's -object is to warn poor thoughtless sinners, not with smooth -words, to which they would take no heed; but to thunder upon -their consciences the peril of their souls, and the increasing -wretchedness into which they were madly hurrying. He who is in -imminent, but unseen danger, will bless the warning voice if it -reach his ears, however rough and startling the sound may be. - -The life of Badman was written in an age when profligacy, vice, -and debauchery, marched like a desolating army through our land, -headed by the king, and officered by his polluted courtiers; led -on with all the pomp and splendour which royalty could display. -The king and his ministers well knew that the most formidable -enemies to tyranny, oppression, and misgovernment, were the piety -and stern morality of the Puritans, Nonconformists, and the small -classes of virtuous citizens of other denominations; and therefore -every effort was made by allurements and intimidation to debauch -and demoralize their minds. Well does Bunyan say that 'wickedness -like a flood is like to drown our English world. It has almost -swallowed up all our youth, our middle age, old age, and all are -almost carried away of this flood. It reels to and fro like a -drunkard, it is like to fall and rise no more.' 'It is the very -haunts and walks of the infernal spirits.' 'England shakes and -makes me totter for its transgressions.' - -The gradations of a wicked man in that evil age, from his cradle -to his grave, are graphically set before the reader; it is all -drawn from reality, and not from efforts of imagination. Every -example is a picture of some real occurrence, either within the -view of the author, or from the narratives of credible witnesses. -'All the things that here I discourse of, have been acted upon -the stage of this world, even many times before mine eyes.' Badman -is represented as having had the very great advantage of pious -parents, and a godly master, but run riot in wickedness from his -childhood. Lying and pilfering mark his early days; followed in -after life by swearing, cheating, drunkenness, hypocrisy, infidelity -and atheism. His conscience became hardened to that awful extent, -that he had no bands in his death. The career of wickedness -has often been so pictured, as to encourage and cherish vice and -profanity--to excite the unregenerate mind 'to ride post by other -men's sins.'[1] Not so the life of Badman. The ugly, wretched, -miserable consequences that assuredly follow a vicious career, -are here displayed in biting words--alarming the conscience, and -awfully warning the sinner of his destiny, unless happily he finds -that repentance that needeth not to be repented of. No debauchee -ever read the life of Badman to gratify or increase his thirst -for sin. The tricks which in those days so generally accompanied -trading, are unsparingly exposed; becoming bankrupt to make money, a -species of robbery, which ought to be punished as felony; double -weights, too heavy for buying, and light to sell by, overcharging -those who take credit, and the taking advantage of the necessities -of others, with the abuse of evil gains in debauchery, and its -ensuing miseries, are all faithfully displayed. - -In the course of the narrative, a variety of awful examples of -divine vengeance are introduced; some from that singular compilation, -Clarke's looking-glass for Saints and Sinners; others from 'Beard's -theatre of God's Judgments' and many that happened under the -author's own immediate knowledge. The faithfulness of his extracts -from books has been fully verified. The awful death of Dorothy -Mately, of Ashover, in Derbyshire, mentioned, I had an opportunity -of testing, by the aid of my kind friend, Thomas Bateman, Esq., -of Yolgrave. He sent me the following extract from the Ashover -Register for 1660:--'Dorothy Mately, supposed wife to John Flint -of this parish, forswore herself; whereupon the ground opened, -and she sunk over head, March 23, and being found dead, she was -buried, March 25.' Thus fully confirming the facts, as stated by -Bunyan. Solemn providences, intended, in the inscrutable wisdom -of God, for wise purposes, must not be always called 'divine -judgments.' A ship is lost, and the good with the bad, sink together; -a missionary is murdered; a pious Malay is martyred; still no one -can suppose that these are instances of divine vengeance. But when -the atrocious bishop Bonner, in his old age, miserably perishes -in prison, it reminds us of our Lord's saying, 'with what measure -ye mete, it shall be measured to you again.' - -Bunyan's pictures, of which the life of Badman is a continued -series, are admirably painted from life. The extraordinary depths -of hypocrisy, used in gaining the affections of a pious wealthy -young woman, and entrapping her into a marriage, are admirably -drawn, as is its companion or counterpart, when Badman, in his -widower-hood, suffers an infamous strumpet to inveigle him into a -miserable marriage, as he so richly deserved. The death-bed scene -of the pious broken-hearted Mrs. Badman, is a masterpiece. In -fact the whole is a series of pictures drawn by a most admirable -artist, and calculated to warn and attract the sinner from his -downward course. - -In comparison with the times of Bunyan, England has now become -wonderfully reformed from those grosser pollutions which disgraced -her name. Persons of riper age, whose reminiscences go back to -the times of the slave trade, slavery, and war, will call to mind -scenes of vice, brutality, open debauchery and profligacy, which, -in these peaceful and prosperous times, would be instantly repressed -and properly punished. Should peace be preserved, domestic, social, -and national purity and happiness must increase with still greater -and more delightful rapidity. Civilization and Christianity will -triumph over despotism, vice, and false religions, and the time -be hastened on, in which the divine art of rendering each other -happy will engross the attention of all mankind. Much yet remains -to be done for the conversion of the still numerous family -connections of Mr. Badman; but the leaven of Christianity must, -in spite of all opposition, eventually spread over the whole mass. - -Homely proverbs abound in this narrative, all of which are worthy -of being treasured up in our memories. Is nothing so secret but it -will be revealed? we are told that 'Hedges have eyes and pitchers -have ears.' They who encourage evil propensities are 'nurses to -the devil's brats.' It is said of him who hurries on in a career -of folly and sin, 'The devil rides him off his legs.' 'As the -devil corrects vice,' refers to those who pretend to correct bad -habits by means intended to promote them. 'The devil is a cunning -schoolmaster.' Satan taking the wicked into his foul embraces is -'like to like, as the devil said to the collier.' - -In two things the times have certainly improved. Bunyan describes -all 'pawnbrokers' to have been 'vile wretches,' and, in extortion, -the women to be worse than the men. Happily for our days, good and -even pious pawnbrokers may be found, who are honourable exceptions -to Mr. Bunyan's sweeping rule; nor do our women in any respect -appear to be greater extortioners than our men. The instructions, -exhortations, and scriptural precepts and examples to enforce honest -dealing, interspersed as reflections throughout this narrative, are -invaluable, and will, I trust, prove beneficial to every reader. - -I have taken the liberty of dividing this long-continued dialogue -into chapters, for the greater facility of reference, and as -periods in the history, where the reader may conveniently rest in -his progress through this deeply interesting narrative. - -GEO. OFFOR. - - - - -THE AUTHOR TO THE READER. - -COURTEOUS READER, - -As I was considering with myself what I had written concerning -the Progress of the Pilgrim from this world to glory, and how it -had been acceptable to many in this nation, it came again into my -mind to write, as then, of him that was going to heaven, so now, -of the life and death of the ungodly, and of their travel from -this world to hell. The which in this I have done, and have put -it, as thou seest, under the name and title of Mr. Badman, a name -very proper for such a subject. I have also put it into the form -of a dialogue, that I might with more ease to myself, and pleasure -to the reader, perform the work. And although, as I said, I have -put it forth in this method, yet have I as little as may be gone -out of the road of mine own observation of things. Yea, I think I -may truly say that to the best of my remembrance, all the things -that here I discourse of, I mean as to matter of fact, have been -acted upon the stage of this world, even many times before mine -eyes. - -Here therefore, courteous reader, I present thee with the life -and death of Mr. Badman indeed; yea, I do trace him in his life, -from his childhood to his death; that thou mayest, as in a glass, -behold with thine own eyes the steps that take hold of hell; and -also discern, while thou art reading of Mr. Badman's death, whether -thou thyself art treading in his path thereto. And let me entreat -thee to forbear quirking[2] and mocking, for that I say Mr. -Badman is dead; but rather gravely inquire concerning thyself by -the Word, whether thou art one of his lineage or no; for Mr. Badman -has left many of his relations behind him; yea, the very world is -overspread with his kindred. True, some of his relations, as he, -are gone to their place and long home, but thousands of thousands -are left behind; as brothers, sisters, cousins, nephews, besides -innumerable of his friends and associates. I may say, and yet speak -nothing but too much truth in so saying, that there is scarce a -fellowship, a community, or fraternity of men in the world, but -some of Mr. Badman's relations are there; yea, rarely can we find -a family or household in a town, where he has not left behind him -either a brother, nephew, or friend. - -The butt[3] therefore, that at this time I shoot at, is wide; and -it will be as impossible for this book to go into several families, -and not to arrest some, as for the king's messenger to rush into -a house full of traitors, and find none but honest men there.[4] -I cannot but think that this shot will light upon many, since our -fields are so full of this game; but how many it will kill to Mr. -Badman's course, and make alive to the Pilgrim's Progress, that -is not in me to determine; this secret is with the Lord our God -only, and he alone knows to whom he will bless it to so good and -so blessed an end. However, I have put fire to the pan,[5] and -doubt not but the report will quickly be heard. - -I told you before that Mr. Badman had left many of his friends and -relations behind him, but if I survive them, as that is a great -question to me, I may also write of their lives; however, whether -my life be longer or shorter, this is my prayer at present, that -God will stir up witnesses against them, that may either convert -or confound them; for wherever they live, and roll in their -wickedness, they are the pest and plague of that country. England -shakes and totters already, by reason of the burden that Mr. Badman -and his friends have wickedly laid upon it. Yea, our earth reels -and staggereth to and fro like a drunkard, the transgression -thereof is heavy upon it. - -Courteous reader, I will treat thee now, even at the door and -threshold of this house, but only with this intelligence, that -Mr. Badman lies dead within. Be pleased therefore, if thy leisure -will serve thee, to enter in, and behold the state in which he -is laid, betwixt his death-bed and the grave. He is not buried as -yet, nor doth he stink, as is designed he shall, before he lies -down in oblivion. Now as others have had their funerals solemnized, -according to their greatness and grandeur in the world, so likewise -Mr. Badman, forasmuch as he deserveth not to go down to his grave -with silence, has his funeral state according to his deserts. - -Four things are usual at great men's funerals, which we will take -leave, and I hope without offence, to allude to, in the funeral -of Mr. Badman. - -First. They are sometimes, when dead, presented to their friends, -by their completely wrought images, as lively as by cunning men's -hands they can be; that the remembrance of them may be renewed -to their survivors, the remembrance of them and their deeds; and -this I have endeavoured to answer in my discourse of Mr. Badman, -and therefore I have drawn him forth in his features and actions -from his childhood to his grey hairs. Here therefore, thou hast -him lively set forth as in cuts; both as to the minority, flower, -and seniority of his age, together with those actions of his life, -that he was most capable of doing, in and under those present -circumstances of time, place, strength; and the opportunities that -did attend him in these. - -Second. There is also usual at great men's funerals, those badges -and escutcheons of their honour, that they have received from -their ancestors, or have been thought worthy of for the deeds and -exploits they have done in their life; and here Mr. Badman has -his, but such as vary from all men of worth, but so much the more -agreeing with the merit of his doings. They all have descended -in state, he only as an abominable branch. His deserts are the -deserts of sin, and therefore the escutcheons of honour that he -has, are only that he died without honour, 'and at his end became a -fool.' 'Thou shalt not be joined with them in burial.' 'The seed -of evil doers shall never be renowned' (Isa 14:20). - -The funeral pomp therefore of Mr. Badman, is to wear upon his -hearse the badges of a dishonourable and wicked life; since 'his -bones are full of the sin of his youth, which shall lie down,' as -Job says, 'with him in the dust.' Nor is it fit that any should be -his attendants, now at his death, but such as with him conspired -against their own souls in their life; persons whose transgressions -have made them infamous to all that have or shall know what they -have done. - -Some notice therefore I have also here in this little discourse -given the reader, of them who were his confederates in his life, -and attendants at his death; with a hint, either of some high -villainy committed by them, as also of those judgments that have -overtaken and fallen upon them from the just and revenging hand -of God. All which are things either fully known by me, as being -eye and ear-witness thereto, or that I have received from such -hands, whose relation, as to this, I am bound to believe. And that -the reader may know them from other things and passages herein -contained, I have pointed at them in the margin. - -Third. The funerals of persons of quality have been solemnized -with some suitable sermon at the time and place of their burial; -but that I am not come to as yet, having got no further than to -Mr. Badman's death; but forasmuch as he must be buried, after he -hath stunk out his time before his beholders, I doubt not but some -such that we read are appointed to be at the burial of Gog, will -do this work in my stead; such as shall leave him neither skin -nor bone above ground, but shall set a sign by it till the buriers -have buried it in the valley of Hamon-gog (Eze 39). - -Fourth. At funerals there does use to be mourning and lamentation, -but here also Mr. Badman differs from others; his familiars cannot -lament his departure, for they have not sense of his damnable -state; they rather ring him, and sing him to hell in the sleep of -death, in which he goes thither. Good men count him no loss to -the world, his place can well be without him, his loss is only -his own, and it is too late for him to recover that damage or loss -by a sea of bloody tears, could he shed them. Yea, God has said -he will laugh at his destruction; who then shall lament for him, -saying, Ah! my brother. He was but a stinking weed in his life; -nor was he better at all in his death; such may well be thrown -over the wall without sorrow, when once God has plucked them up -by the roots in his wrath. - -Reader, if thou art of the race, lineage, stock, or fraternity -of Mr. Badman, I tell thee, before thou readest this book, thou -wilt neither brook the author nor it, because he hath writ of Mr. -Badman as he has. For he that condemneth the wicked that die so, -passeth also the sentence upon the wicked that live. I therefore -expect neither credit of, nor countenance from thee, for this -narration of thy kinsman's life. For thy old love to thy friend, -his ways, doings, &c., will stir up in thee enmity rather in thy -very heart against me. I shall therefore incline to think of thee, -that thou wilt rend, burn, or throw it away in contempt; yea, and -wish also, that for writing so notorious a truth, some mischief -may befal me. I look also to be loaded by thee with disdain, scorn, -and contempt; yea, that thou shouldest railingly and vilifyingly -say I lie, and am a bespatterer of honest men's lives and deaths. -For. Mr. Badman, when himself was alive, could not abide to be -counted a knave, though his actions told all that went by, that -indeed he was such an one. How then should his brethren that survive -him, and that tread in his very steps, approve of the sentence -that by this book is pronounced against him? Will they not rather -imitate Korah, Dathan, and Abiram's friends, even rail at me for -condemning him, as they did at Moses for doing execution? - -I know it is ill puddling in the cockatrice's den, and that they -run hazards that hunt the wild boar. The man also that writeth -Mr. Badman's life had need be fenced with a coat of mail, and with -the staff of a spear, for that his surviving friends will know -what he doth; but I have adventured to do it, and to play, at this -time, at the hole of these asps; if they bite, they bite; if they -sting, they sting. Christ sends his lambs in the midst of wolves, -not to do like them, but to suffer by them for bearing plain -testimony against their bad deeds. But had one not need to walk -with a guard, and to have a sentinel stand at one's door for this? -Verily, the flesh would be glad of such help; yea, a spiritual -man, could he tell how to get it (Acts 23). But I am stript naked -of these, and yet am commanded to be faithful in my service -for Christ. Well then, I have spoken what I have spoken, and now -'come on me what will' (Job 13:13). True, the text say, Rebuke a -scorner and he will hate thee; and that he that reproveth a wicked -man getteth himself a blot and shame. But what then? Open rebuke -is better than secret love, and he that receives it shall find it -so afterwards. - -So then, whether Mr. Badman's friends shall rage or laugh at what -I have writ, I know that the better end of the staff[6] is mine. -My endeavour is to stop a hellish course of life, and to 'save -a soul from death' (James 5:20). And if for so doing I meet with -envy from them, from whom in reason I should have thanks, I must -remember the man in the dream,[7] that cut his way through his -armed enemies, and so got into the beauteous palace; I must, I -say, remember him, and do myself likewise. - -Yet four things I will propound to the consideration of Mr. Badman's -friends before I turn my back upon them. - -1. Suppose that there be a hell in very deed; not that I do question it -any more than I do whether there be a sun to shine, but I suppose -it for argument sake with Mr. Badman's friends. I say, suppose -there be a hell, and that too such an one as the Scripture speaks -of, one at the remotest distance from God and life eternal, one -where the worm of a guilty conscience never dies, and where the -fire of the wrath of God is not quenched. Suppose, I say, that -there is such a hell, prepared of God--as there is indeed--for -the body and soul of the ungodly world after this life to be -tormented in; I say, do but with thyself suppose it, and then tell -me is it not prepared for thee, thou being a wicked man? Let thy -conscience speak, I say, is it not prepared for thee, thou being -an ungodly man? And dost thou think, wast thou there now, that -thou art able to wrestle with the judgment of God? why then do -the fallen angels tremble there? Thy hands cannot be strong, nor -can thy heart endure, in that day when God shall deal with thee -(Eze 22:14). - -2. Suppose that some one that is now a soul in hell for sin, was -permitted to come hither again to dwell, and that they had a grant -also, that, upon amendment of life, next time they die, to change -that place for heaven and glory. What sayst thou, O wicked man? -Would such an one, thinkest thou, run again into the same course -of life as before, and venture the damnation that for sin he had -already been in? Would he choose again to lead that cursed life -that afresh would kindle the flames of hell upon him, and that -would bind him up under the heavy wrath of God? O! he would not, -he would not; Luke 16 insinuates it; yea, reason itself awake -would abhor it, and tremble at such a thought. - -3. Suppose again, that thou that livest and rollest in thy sin, and -that as yet hast known nothing but the pleasure thereof, shouldest -be by an angel conveyed to some place, where, with convenience, -from thence thou mightest have a view of heaven and hell, of the -joys of the one and the torments of the other; I say, suppose -that from thence thou mightest have such a view thereof as would -convince thy reason that both heaven and hell are such realities -as by the Word they are declared to be; wouldest thou, thinkest -thou, when brought to thy home again, choose to thyself thy former -life, to wit, to return to thy folly again? No; if belief of what -thou sawest remained with thee thou wouldest eat fire and brimstone -first. - -4. I will propound again. Suppose that there was amongst us such -a law, and such a magistrate to inflict the penalty, that for -every open wickedness committed by thee, so much of thy flesh -should with burning pincers be plucked from thy bones, wouldest -thou then go on in thy open way of lying, swearing, drinking, and -whoring, as thou with delight doest now? Surely, surely, no. The -fear of the punishment would make thee forbear; yea, would make -thee tremble, even then when thy lusts were powerful, to think what -a punishment thou wast sure to sustain so soon as the pleasure -was over. But O! the folly, the madness, the desperate madness that -is in the hearts of Mr. Badman's friends, who, in despite of the -threatenings of a holy and sin-revenging God, and of the outcries -and warnings of all good men, yea, that will, in despite of the -groans and torments of those that are now in hell for sin, go on -in a sinful course of life, yea, though every sin is also a step -of descent down to that infernal cave (Luke 16:24,28). O how true -is that saying of Solomon, 'The heart of the sons of men is full -of evil, and madness is in their heart while they live, and after -that they go to the dead' (Eccl 9:3). To the dead! that is, to the -dead in hell, to the damned dead, the place to which those that -have died bad men are gone, and that those that live bad men are -like to go to, when a little more sin, like stolen waters, hath -been imbibed by their sinful souls. - -That which has made me publish this book is, - -1. For that wickedness, like a flood, is like to drown our English -world. It begins already to be above the tops of the mountains; -it has almost swallowed up all; our youth, middle age, old age, -and all, are almost carried away of this flood. O debauchery, -debauchery, what hast thou done in England! Thou hast corrupted our -young men, and hast made our old men beasts; thou hast deflowered -our virgins, and hast made matrons bawds. Thou hast made our -earth 'to reel to and fro like a drunkard'; it is in danger to 'be -removed like a cottage,' yea, it is, because transgression is so -heavy upon it, like to fall and rise no more (Isa 24:20). O! that -I could mourn for England, and for the sins that are committed -therein, even while I see that, without repentance, the men of -God's wrath are about to deal with us, each having his 'slaughtering -weapon in his hand' (Eze 9:1,2). Well, I have written, and by -God's assistance shall pray that this flood may abate in England; -and could I but see the tops of the mountains above it, I should -think that these waters were abating. - -2. It is the duty of those that can to cry out against this deadly -plague, yea, to lift up their voice as with a trumpet against -it, that men may be awakened about it, fly from it, as from that -which is the greatest of evils. Sin pulled angels out of heaven, -pulls men down to hell, and overthroweth kingdoms. Who, that -sees a house on fire, will not give the alarm to them that dwell -therein? Who, that sees the land invaded, will not set the beacons -on a flame. Who, that sees the devils as roaring lions, continually -devouring souls, will not make an out-cry? But above all, when -we see sin, sinful sin, a swallowing up a nation, sinking of a -nation, and bringing its inhabitants to temporal, spiritual, and -eternal ruin, shall we not cry out and cry, They are drunk, but -not with wine; they stagger, but not with strong drink; they are -intoxicated with the deadly poison of sin, which will, if its -malignity be not by wholesome means allayed, bring soul and body, -and estate, and country, and all, to ruin and destruction? - -3. In and by this outcry I shall deliver myself from the ruins of -them that perish; for a man can do no more in this matter--I mean -a man in my capacity--than to detect and condemn the wickedness, -warn the evil doer of the judgment, and fly therefrom myself. But -O! that I might not only deliver myself! O that many would hear, -and turn at this my cry from sin! that they may be secured from -the death and judgment that attend it. - -Why I have handled the matter in this method is best known to -myself. And why I have concealed most of the names of the persons -whose sins or punishments I here and there in this book make -relation of is, (1.) For that neither the sins nor judgments were -all alike open; the sins of some were committed, and the judgments -executed for them, only in a corner. Not to say that I could not -learn some of their names, for could I, I should not have made -them public, for this reason, (2.) Because I would not provoke -those of their relations that survive them; I would not justly -provoke them; and yet, as I think, I should, should I have entailed -their punishment to their sins, and both to their names, and so -have turned them into the world. (3.) Nor would I lay them under -disgrace and contempt, which would, as I think, unavoidably have -happened unto them had I withal inserted their names. - -As for those whose names I mention, their crimes or judgments were -manifest; public almost as anything of that nature that happeneth -to mortal men. Such therefore have published their own shame -by their sin, and God his anger, by taking of open vengeance. As -Job says, God has struck 'them as wicked men in the open sight of -others' (Job 34:26). So that I cannot conceive, since their sin -and judgment was so conspicuous, that my admonishing the world -thereof should turn to their detriment. For the publishing -of these things are, so far as relation is concerned, intended -for remembrances, that they may also bethink themselves, repent -and turn to God, lest the judgments for their sins should prove -hereditary. For the God of heaven hath threatened to visit the -iniquity of the fathers upon the children, if they hate him, to -the third and fourth generation (Exo 20:5). - -Nebuchadnezzar's punishment for his pride being open--for he was -for his sin driven from his kingly dignity, and from among men -too, to eat grass like an ox, and to company with the beasts--Daniel -did not stick to tell Belshazzar his son to his face thereof; -nor to publish it that it might be read and remembered by the -generations to come. The same may be said of Judas and Ananias, -&c., for their sin and punishment were known to all the dwellers -at Jerusalem (Acts 1:19). Nor is it a sign but of desperate -impenitence and hardness of heart, when the offspring or relations -of those who have fallen by open, fearful, and prodigious judgments, -for their sin, shall overlook, forget, pass by, or take no notice -of such high outgoings of God against them and their house. Thus -Daniel aggravates Belshazzar's crime, for that he hardened his heart -in pride, though he knew that for that very sin and transgression -his father was brought down from his height, and made to be a -companion for asses. 'And thou his son, O Belshazzar,' says he, -'hast not humbled thine heart, though thou knewest all this' (Dan -5:22). A home reproof, indeed, but home [reproof] is most fit for -an open and a continued in transgression. - -Let those, then, that are the offspring or relations of such, who -by their own sin, and the dreadful judgments of God, are made -to become a sign (Deut 16:9-12), having been swept as dung from -off the face of the earth, beware, lest when judgment knocks at -their door, for their sins, as it did before at the door of their -progenitors, it falls also with as heavy a stroke as on them -that went before them (Num 16:38-40). Lest, I say, they in that -day, instead of finding mercy, find for their high, daring, and -judgment-affronting sins, judgment without mercy. - -To conclude; let those that would not die Mr. Badman's death, take -heed of Mr. Badman's ways; for his ways bring to his end. Wickedness -will not deliver him that is given to it; though they should cloak -all with a profession of religion. If it was a transgression of old -for a man to wear a woman's apparel, surely it is a transgression -now for a sinner to wear a Christian profession for a cloak. -Wolves in sheep's clothing swarm in England this day; wolves both -as to doctrine and as to practice too. Some men make a profession, -I doubt, on purpose that they may twist themselves into a trade; -and thence into an estate; yea, and if need be, into an estate -knavishly, by the ruins of their neighbour. Let such take heed, for -those that do such things have the greater damnation. Christian, -make thy profession shine by a conversation according to the -gospel; or else thou wilt damnify religion, bring scandal to thy -brethren, and give offence to the enemies; and it would be better -that a millstone was hanged about thy neck, and that thou, as -so adorned, was cast into the bottom of the sea, than so to do. -Christian, a profession according to the gospel is, in these days, -a rare thing; seek then after it, put it on, and keep it without -spot, and, as becomes thee, white, and clean, and thou shalt be -a rare Christian. - -The prophecy of the last times is, that professing men, for so -I understand the text, shall be many of them base (2 Tim 3); but -continue thou in the things that thou hast learned, not of wanton -men, nor of licentious times, but of the Word and doctrine of God, -that is, according to godliness; and thou shalt walk with Christ -in white. Now, God Almighty gave his people grace, not to hate or -malign sinners, nor yet to choose any of their ways, but to keep -themselves pure from the blood of all men, by speaking and doing -according to that name and those rules that they profess to know -and love; for Jesus Christ's sake. - -JOHN BUNYAN. - - - -CONTENTS. - -CHAP. I. Badman's death and its awful consequences, This leads to -the discourse of his life. - -CHAP. II. Badman's wicked behavior in childhood, - -CHAP. III. Badman's apprenticeship to a pious master, - -CHAP. IV. He gets a new master bad as himself, - -CHAP. V. Badman in business; the tricks of a wicked tradesman, - -CHAP. VI. His hypocritical courtship and marriage to a pious, -rich, young lady, - -CHAP. VII. He throws off the mask and cruelly treats his wife. -Bunyan's rules for such as think of marriage, - -CHAP. VIII. Badman is a bankrupt, and gets by it hat-fulls of -money, - -CHAP. IX. Badman's fraudulent dealings to get money, - -CHAP. X. The simple Christian's views of extortion, - -CHAP. XI. Instructions for righteous trading, - -CHAP. XII. Badman's pride, atheism, infidelity, and envy, - -CHAP. XIII. He gets drunk and breaks his leg. God's judgments upon -drunkards, - -CHAP. XIV. His pretended repentings and promises of reform when -death grimly stares at him, - -CHAP. XV. Death leaves him for a season, and he returns to his sins, -like a sow that has been washed to her wallowing in the mire, - -CHAP. XVI. His pious wife dies broken-hearted. Her deathbed charge -to her family, - -CHAP. XVII. He is tricked into a second marriage by a woman as -bad as himself, - -CHAP. XVIII. He parts from his wife, diseases attack him under -Captain Consumption; he rots away and dies in sinful security, - -CHAP. XIX. Future happiness not to be hoped from a quiet, hardened -death. Some remarkable instances, - -CHAP. XX. Without godly repentance, the wicked man's hopes and -life die together. - - - - -THE LIFE AND DEATH OF MR. BADMAN, - - - - -CHAPTER I. - -[BADMAN'S DEATH AND ITS AWFUL CONSEQUENCES.] - -WISEMAN. Good morrow, my good neighbour, Mr. Attentive; whither -are you walking so early this morning? Methinks you look as if you -were concerned about something more than ordinary. Have you lost -any of your cattle, or what is the matter? - -ATTENTIVE. Good Sir, good morrow to you, I have not as yet lost -aught, but yet you give a right guess of me, for I am, as you -say, concerned in my heart, but it is because of the badness of -the times. And, Sir, you, as all our neighbours know, are a very -observing man, pray, therefore, what do you think of them? - -WISE. Why, I think, as you say, to wit, that they are bad times, -and bad they will be, until men are better; for they are bad men -that make bad times; if men, therefore, would mend, so would the -times. It is a folly to look for good days so long as sin is so -high, and those that study its nourishment so many. God bring it -down, and those that nourish it, to repentance, and then, my good -neighbour, you will be concerned, not as you are now; now you are -concerned because times are so bad, but then you will be so because -times are so good; now you are concerned so as to be perplexed, -but then you will be concerned so as to lift up your voice with -shouting, for I dare say, could you see such days, they would make -you shout. - -ATTEN. Ay, so they would; such times I have prayed for, such times -I have longed for; but I fear they will be worse before they be -better. - -WISE. Make no conclusions, man; for he that hath the hearts of -men in his hand can change them from worse to better, and so bad -times into good. God give long life to them that are good, and -especially to those of them that are capable of doing him service -in the world. The ornament and beauty of this lower world, next to -God and his wonders, are the men that spangle and shine in godliness. - -Now as Mr. Wiseman said this, he gave a great sigh. - -ATTEN. Amen, amen. But why, good Sir, do you sigh so deeply; is -it for ought else than that for the which, as you have perceived, -I myself am concerned? - -WISE. I am concerned, with you, for the badness of the times; but -that was not the cause of that sigh, of the which, as I see, you -take notice. I sighed at the remembrance of the death of that man -for whom the bell tolled at our town yesterday. - -ATTEN. Why, I trow, Mr. Goodman your neighbour is not dead. Indeed -I did hear that he had been sick. - -WISE. No, no, it is not he. Had it been he, I could not but have -been concerned, but yet not as I am concerned now. If he had died, -I should only have been concerned for that the world had lost a -light; but the man that I am concerned for now was one that never -was good, therefore such an one who is not dead only, but damned. -He died that he might die, he went from life to death, and then -from death to death, from death natural to death eternal. And as -he spake this, the water stood in his eyes.[8] - -ATTEN. Indeed, to go from a deathbed to hell is a fearful thing -to think on. But, good neighbour Wiseman, be pleased to tell me -who this man was, and why you conclude him so miserable in his -death? - -WISE. Well, if you can stay, I will tell you who he was, and why -I conclude thus concerning him. - -ATTEN. My leisure will admit me to stay, and I am willing to hear -you out. And I pray God your discourse may take hold on my heart, -that I may be bettered thereby. So they agreed to sit down under -a tree. Then Mr. Wiseman proceeded as followeth:-- - -WISE. The man that I mean is one Mr. Badman; he has lived in our -town a great while, and now, as I said, he is dead. But the reason -of my being so concerned at his death is, not for that he was at -all related to me, or for that any good conditions died with him, -for he was far from them, but for that, as I greatly fear, he -hath, as was hinted before, died two deaths at once. - -ATTEN. I perceive what you mean by two deaths at once; and to -speak truth, it is a fearful thing thus to have ground to think -of any: for although the death of the ungodly and sinners is laid -to heart but of few, yet to die in such a state is more dreadful -and fearful than any man can imagine. Indeed if a man had no -soul, if his state was not truly immortal, the matter would not -be so much; but for a man to be so disposed of by his Maker, as -to be appointed a sensible being for ever, and for him too to fall -into the hands of revenging justice, that will be always, to the -utmost extremity that his sin deserveth, punishing of him in the -dismal dungeon of hell, this must needs be unutterably sad, and -lamentable. - -WISE. There is no man, I think, that is sensible of the worth -of one soul, but must, when he hears of the death of unconverted -men, be stricken with sorrow and grief: because, as you said well, -that man's state is such that he has a sensible being for ever. -For it is sense that makes punishment heavy. But yet sense is not -all that the damned have, they have sense and reason too; so then, -as sense receiveth punishment with sorrow, because it feels, and -bleeds under the same, so by reason, and the exercise thereof, in -the midst of torment, all present affliction is aggravated, and -that three manner of ways:--1. Reason will consider thus with -himself. For what am I thus tormented? and will easily find it -is for nothing but that base and filthy thing, sin; and now will -vexation be mixed with punishment, and that will greatly heighten -the affliction. 2. Reason will consider thus with himself. How -long must this be my state? And will soon return to himself this -answer: This must be my state for ever and ever. Now this will -greatly increase the torment. 3. Reason. will consider thus with -himself. What have I lost more than present ease and quiet by my -sins that I have committed? And will quickly return himself this -answer: I have lost communion with God, Christ, saints, and angels, -and a share in heaven and eternal life: and this also must needs -greaten the misery of poor damned souls. And this is the case of -Mr. Badman. - -ATTEN. I feel my heart even shake at the thoughts of coming into -such a state. Hell! who knows that is yet alive, what the torments -of hell are? This word HELL gives a very dreadful sound. - -WISE. Ay, so it does in the ears of him that has a tender conscience. -But if, as you say, and that truly, the very name of hell is so -dreadful, what is the place itself, and what are the punishments -that are there inflicted, and that without the least intermission, -upon the souls of damned men, for ever and ever. - -ATTEN. Well, but passing this; my leisure will admit me to stay, -and therefore pray tell me what it is that makes you think that -Mr. Badman is gone to hell. - -WISE. I will tell you. But first, do you know which of the Badmans -I mean? - -ATTEN. Why, was there more of them than one? - -WISE. O yes, a great many, both brothers and sisters, and yet all -of them the children of a godly parent, the more a great deal is -the pity. - -ATTEN. Which of them therefore was it that died? - -WISE. The eldest, old in years, and old in sin; but the sinner -that dies an hundred years old shall be accursed. - -ATTEN. Well, but what makes you think he is gone to hell? - -WISE. His wicked life, and fearful death, especially since the -manner of his death was so corresponding with his life. - -ATTEN. Pray let me know the manner of his death, if yourself did -perfectly know it. - -WISE. I was there when he died; but I desire not to see another -such man, while I live, die in such sort as he did. - -ATTEN. Pray therefore let me hear it. - -WISE. You say you have leisure and can stay, and therefore, if you -please, we will discourse even orderly of him. First, we will begin -with his life, and then proceed to his death: because a relation -of the first may the more affect you, when you shall hear of the -second. - -ATTEN. Did you then so well know his life? - -WISE. I knew him of a child. I was a man, when he was but a boy, -and I made special observation of him from first to last. - -ATTEN. Pray then let me hear from you an account of his life; but -be as brief as you can, for I long to hear of the manner of his -death. - - - - -CHAPTER II. - -[BADMAN'S WICKED BEHAVIOUR IN CHILDHOOD.] - -WISE. I will endeavour to answer your desires, and first, I will -tell you, that from a child he was very bad; his very beginning -was ominous, and presaged that no good end was, in likelihood, -to follow thereupon. There were several sins that he was given -to, when but a little one, that manifested him to be notoriously -infected with original corruption; for I dare say he learned none -of them of his father and mother; nor was he admitted to go much -abroad among other children that were vile, to learn to sin of -them: nay, contrariwise, if at any time he did get abroad amongst -others, he would be as the inventor of bad words, and an example -in bad actions. To them all he used to be, as we say, the ringleader, -and master-sinner from a child. - -ATTEN. This was a bad beginning indeed, and did demonstrate that -he was, as you say, polluted, very much polluted with original -corruption. For to speak my mind freely, I do confess that it is -mine opinion that children come polluted with sin into the world, -and that ofttimes the sins of their youth, especially while they -are very young, are rather by virtue of indwelling sin, than by -examples that are set before them by others. Not but that they -learn to sin by example too, but example is not the root, but -rather the temptation unto wickedness. The root is sin within; -'for from within, out of the heart of men,' proceedeth sin (Mark -7:21). - -WISE. I am glad to hear that you are of this opinion, and to confirm -what you have said by a few hints from the Word. Man in his birth -is compared to an ass, an unclean beast, and to a wretched infant -in its blood (Job 11:12; Eze 16). Besides, all the first-born of -old that were offered unto the Lord, were to be redeemed at the -age of a month, and that was before they were sinners by imitation -(Exo 13:13, 34:20). The scripture also affirmeth, that by the sin -of one, judgment came upon all; and renders this reason, 'for that -all have sinned' (Rom 5:12). Nor is that objection worth a rush, -that Christ by his death hath taken away original sin. First. Because -it is scriptureless. Secondly. Because it makes them incapable of -salvation by Christ; for none but those that in their own persons -are sinners are to have salvation by him. Many other things might -be added, but between persons so well agreed as you and I are, -these may suffice at present. But when an antagonist comes to -deal with us about this matter, then we have for him often other -strong arguments, if he be an antagonist worth the taking notice -of. - -ATTEN. But, as was hinted before, he used to be the ring-leading -sinner, or the master of mischief among other children; yet these -are but generals; pray therefore tell me in particular which were -the sins of his childhood. - -WISE. I will so. When he was but a child, he was so addicted to -lying that his parents scarce knew when to believe he spake true; -yea, he would invent, tell, and stand to the lies that he invented -and told, and that with such an audacious face, that one might even -read in his very countenance the symptoms of a hard and desperate -heart this way. - -ATTEN. This was an ill beginning indeed, and argueth that he began -to harden himself in sin betimes. For a lie cannot be knowingly -told and stood in, and I perceive that this was his manner of way -in lying, but he must as it were force his own heart unto it. Yea, -he must make his heart hard, and bold to do it. Yea, he must be -arrived to an exceeding pitch of wickedness thus to do, since all -this he did against that good education, that before you seemed -to hint he had from his father and mother. - -WISE. The want of good education, as you have intimated, is many -times a cause why children do so easily, so soon, become bad; -especially when there is not only a want of that, but bad examples -enough, as, the more is the pity, there is in many families; by -virtue of which poor children are trained up in sin, and nursed -therein for the devil and hell. But it was otherwise with Mr. -Badman, for to my knowledge this his way of lying was a great -grief to his parents, for their hearts were much dejected at this -beginning of their son; nor did there want counsel and correction -from them to him if that would have made him better. He wanted not -to be told, in my hearing, and that over and over and over, that -'all liars shall have their part in the lake which burneth with -fire and brimstone'; and that 'whosoever loveth and maketh a lie,' -should not have any part in the new and heavenly Jerusalem (Rev -21:8,27, 22:15). But all availed nothing with him; when a fit, -or an occasion to lie came upon him, he would invent, tell, and -stand to his lie as steadfastly as if it had been the biggest of -truths that he told, and that with that hardening of his heart -and face, that it would be to those who stood by, a wonder. Nay, -and this he would do when under the rod of correction, which is -appointed by God for parents to use, that thereby they might keep -their children from hell (Prov 22:15, 23:13,14).[9] - -ATTEN. Truly it was, as I said, a bad beginning, he served the devil -betimes; yea, he became nurse to one of his brats, for a spirit -of lying is the devil's brat, 'for he is a liar and the father of -it' (John 8:44). - -WISE. Right, he is the father of it indeed. A lie is begot by the -devil as the father, and is brought forth by the wicked heart -as the mother; wherefore another scripture also saith, 'Why hath -Satan filled thine heart to lie,' &c. (Acts 5:3,4). Yea, he calleth -the heart that is big with a lie, an heart that hath conceived, -that is, by the devil. 'Why hast thou conceived this thing in thine -heart? thou hast not lied unto men, but unto God.' True, his lie -was a lie of the highest nature, but every lie hath the same father -and mother as had the lie last spoken of. 'For he is a liar, and -the father of it.' A lie then is the brat of hell, and it cannot -be in the heart before the person has committed a kind of spiritual -adultery with the devil. That soul therefore that telleth a known -lie, has lien with, and conceived it by lying with the devil, the -only father of lies. For a lie has only one father and mother, the -devil and the heart. No marvel therefore if the hearts that hatch -and bring forth lies be so much of complexion with the devil. Yea, -no marvel though God and Christ have so bent their word against -liars.[10] A liar is wedded to the devil himself. - -ATTEN. It seems a marvellous thing in mine eyes, that since a lie -is in the offspring of the devil, and since a lie brings the soul -to the very den of devils, to wit, the dark dungeon of hell, that -men should be so desperately wicked as to accustom themselves to -so horrible a thing. - -WISE. It seems also marvellous to me, especially when I observe -for how little a matter some men will study, contrive, make, and -tell a lie. You shall have some that will lie it over and over, -and that for a penny profit. Yea, lie and stand in it, although -they know that they lie. Yea, you shall have some men that will -not stick to tell lie after lie, though themselves get nothing -thereby. They will tell lies in their ordinary discourse with -their neighbours, also their news, their jests, and their tales, -must needs be adorned with lies; or else they seem to bear no good -sound to the ear, nor show much to the fancy of him to whom they -are told. But alas! what will these liars do, when, for their -lies they shall be tumbled down into hell, to that devil that did -beget those lies in their heart, and so be tormented by fire and -brimstone, with him, and that for ever and ever, for their lies? - -ATTEN. Can you not give one some example of God's judgments upon -liars, that one may tell them to liars when one hears them lie, -if perhaps they may by the hearing thereof, be made afraid, and -ashamed to lie. - -WISE. Examples! why Ananias[11] and his wife are examples enough -to put a stop, one would think, to a spirit addicted thereto, for -they both were stricken down dead for telling a lie, and that by -God himself, in the midst of a company of people (Acts 5). But if -God's threatening of liars with hell-fire, and with the loss of -the kingdom of heaven, will not prevail with them to leave off -to lie and make lies, it cannot be imagined that a relation of -temporal judgments that have swept liars out of the world heretofore, -should do it. Now, as I said, this lying was one of the first sins -that Mr. Badman was addicted to, and he could make them and tell -them fearfully. - -ATTEN. I am sorry to hear this of him, and so much the more, because, -as I fear, this sin did not reign in him alone; for usually one -that is accustomed to lying, is also accustomed to other evils -besides; and if it were not so also with Mr. Badman, it would be -indeed a wonder. - -WISE. You say true, the liar is a captive slave of more than the -spirit of lying; and therefore this Mr. Badman, as he was a liar -from a child, so he was also much given to pilfer and steal, so -that what he could, as we say, handsomely lay his hands on,[12] -that was counted his own, whether they were the things of his -fellow-children, or if he could lay hold of anything at a neighbour's -house, he would take it away; you must understand me of trifles; -for being yet but a child, he attempted no great matter, especially -at first. But yet as he grew up in strength and ripeness of wit, -so he attempted to pilfer and steal things still of more value than -at first. He took at last great pleasure in robbing of gardens -and orchards; and as he grew up, to steal pullen[13] from the -neighbourhood. Yea, what was his father's could not escape his -fingers, all was fish that came to his net, so hardened, at last, -was he in this mischief also. - -ATTEN. You make me wonder more and more. What, play the thief -too! What, play the thief so soon! He could not but know, though -he was but a child, that what he took from others was none of his -own. Besides, if his father was a good man, as you say, it could -not be but he must also hear from him that to steal was to transgress -the law of God, and so to run the hazard of eternal damnation. - -WISE. His father was not wanting to use the means to reclaim him, -often urging, as I have been told, that saying in the law of Moses, -'Thou shalt not steal' (Exo 20:15). And also that, 'This is the -curse that goeth forth over the face of the whole earth; for every -one that stealeth shall be cut off', &c. (Zech 5:3). The light of -nature also, though he was little, must needs show him that what -he took from others was not his own; and that he would not willingly -have been served so himself. But all was to no purpose, let father -and conscience say what they would to him, he would go on, he was -resolved to go on in his wickedness. - -ATTEN. But his father would, as you intimate, sometimes rebuke -him for his wickedness; pray how would he carry it then? - -WISE. How! why like to a thief that is found. He would stand -gloating,[14] and hanging down his head in a sullen, pouching -manner; a body might read, as we used to say, the picture of -ill-luck in his face; and when his father did demand his answer -to such questions concerning his villainy, he would grumble and -mutter at him, and that should be all he could get. - -ATTEN. But you said that he would also rob his father, methinks -that was an unnatural thing. - -WISE. Natural or unnatural, all is one to a thief. Besides, you -must think that he had likewise companions to whom he was, for the -wickedness that he saw in them, more firmly knit, than either of -father or mother. Yea, and what had he cared if father and mother had -died for grief for him. Their death would have been, as he would -have counted, great release and liberty to him; for the truth -is, they and their counsel were his bondage; yea, and if I forget -not, I have heard some say that when he was, at times, among his -companions he would greatly rejoice to think that his parents were -old, and could not live long, and then, quoth he, I shall be mine -own man, to do what I list, without their control. - -ATTEN. Then it seems he counted that robbing of his parents was -no crime. - -WISE. None at all; and therefore he fell directly under that -sentence, 'Whoso robbeth his father or his mother, and saith it -is no transgression, the same is the companion of a destroyer' -(Prov 28:24). And for that he set so light by them as to their -persons and counsels, it was a sign that at present he was of a -very abominable spirit, and that some judgment waited to take hold -of him in time to come (1 Sam 2:25). - -ATTEN. But can you imagine what it was, I mean, in his conceit, for -I speak not now of the suggestions of Satan, by which doubtless -he was put on to do these things; I say what it should be in -his conceit, that should make him think that this his manner of -pilfering and stealing was no great matter. - -WISE. It was for that the things that he stole were small; to rob -orchards, and gardens, and to steal pullen, and the like, these -he counted tricks of youth, nor would he be beat out of it by all -that his friends could say. They would tell him that he must not -covet, or desire, and yet to desire is less than to take, even -anything, the least thing that was his neighbour's; and that if -he did, it would be a transgression of the law; but all was one -to him; what through the wicked talk of his companions, and the -delusion of his own corrupt heart, he would go on in his pilfering -course, and where he thought himself secure, would talk of, and -laugh at it when he had done. - -ATTEN. Well I heard a man once, when he was upon the ladder with -the rope about his neck, confess, when ready to be turned off by -the hangman, that that which had brought him to that end was his -accustoming of himself, when young, to pilfer and steal small -things. To my best remembrance he told us, that he began the trade -of a thief by stealing of pins and points;[15] and therefore did -forewarn all the youth that then were gathered together to see -him die, to take heed of beginning, though but with little sins; -because by tampering at first with little ones, way is made for -the commission of bigger.[16] - -WISE. Since you are entered upon stories, I also will tell you -one; the which, though I heard it not with mine own ears, yet -my author I dare believe. It is concerning one old Tod, that was -hanged about twenty years ago, or more, at Hertford, for being a -thief. The story is this:-- - -At a summer assizes holden at Hertford, while the judge was sitting -upon the bench, comes this old Tod into court, clothed in a green -suit, with his leathern girdle in his hand, his bosom open, and -all on a dung sweat, as if he had run for his life; and being -come in, he spake aloud as follows:--My lord, saith he, here is -the veriest rogue that breathes upon the face of the earth. I have -been a thief from a child. When I was but a little one, I gave -myself to rob orchards, and to do other such like wicked things, -and I have continued a thief ever since. My lord, there has not -been a robbery committed these many years, within so many miles -of this place, but I have either been at it, or privy to it. - -The judge thought the fellow was mad, but after some conference with -some of the justices, they agreed to indict him; and so they did -of several felonious actions; to all which he heartily confessed -guilty, and so was hanged, with his wife at the same time. - -ATTEN. This is a remarkable story indeed, and you think it is a -true one. - -WISE. It is not only remarkable, but pat to our purpose. This thief, -like Mr. Badman, began his trade betimes; he began too where Mr. -Badman began, even at robbing of orchards, and other such things, -which brought him, as you may perceive, from sin to sin, till -at last it brought him to the public shame of sin, which is the -gallows. - -As for the truth of this story, the relater told me that he was, -at the same time, himself in the court, and stood within less than -two yards of old Tod, when he heard him aloud to utter the words. - -ATTEN. These two sins, of lying and stealing, were a bad sign of -an evil end. - -WISE. So they were, and yet Mr. Badman came not to his end like -old Tod; though I fear to as bad, nay, worse than was that death -of the gallows, though less discerned by spectators; but more of -that by and by. But you talk of these two sins as if these were -all that Mr. Badman was addicted to in his youth. Alas, alas, -he swarmed with sins, even as a beggar does with vermin, and that -when he was but a boy. - -ATTEN. Why, what other sins was he addicted to, I mean while he -was but a child? - -WISE. You need not ask to what other sins was he, but to what -other sins was he not addicted; that is, of such as suited with -his age; for a man may safely say that nothing that was vile came -amiss to him, if he was but capable to do it. Indeed, some sins -there be that childhood knows not how to be tampering with; but -I speak of sins that he was capable of committing, of which I -will nominate two or three more. And, First, He could not endure -the Lord's day, because of the holiness that did attend it; the -beginning of that day was to him as if he was going to prison, -except he could get out from his father and mother, and lurk in -by-holes among his companions, until holy duties were over. Reading -the Scriptures, hearing sermons, godly conference, repeating of -sermons and prayers, were things that he could not away with; and, -therefore, if his father on such days, as often he did, though -sometimes, notwithstanding his diligence, he would be sure to -give him the slip, did keep him strictly to the observation of the -day, he would plainly show, by all carriages, that he was highly -discontent therewith. He would sleep at duties, would talk vainly -with his brothers, and, as it were, think every godly opportunity -seven times as long as it was, grudging till it was over. - -ATTEN. This his abhorring of that day, was not, I think, for the -sake of the day itself; for as it is a day, it is nothing else -but as other days of the week. But I suppose that the reason of -his loathing of it was for that God hath put sanctity and holiness -upon it; also, because it is the day above all the days of the -week that ought to be spent in holy devotion, in remembrance of -our Lord's resurrection from the dead. - -WISE. Yes, it was therefore that he was such an enemy to it; even -because more restraint was laid upon him on that day, from his -own ways, than were possible should be laid upon him on all others. - -ATTEN. Doth not God, by instituting of a day unto holy duties, -make great proof how the hearts and inclinations of poor people -do stand to holiness of heart, and a conversation in holy duties? - -WISE. Yes, doubtless; and a man shall show his heart and his life -what they are, more by one Lord's day than by all the days of the -week besides. And the reason is, because on the Lord's day there -is a special restraint laid upon men as to thoughts and life, more -than upon other days of the week besides. Also, men are enjoined -on that day to a stricter performance of holy duties, and restraint -of worldly business, than upon other days they are; wherefore, -if their hearts incline not naturally to good, now they will show -it, now they will appear what they are. The Lord's day is a kind -of an emblem of the heavenly Sabbath above, and it makes manifest -how the heart stands to the perpetuity of holiness, more than to -be found in a transient duty does. - -On other days, a man may be in and out of holy duties, and all -in a quarter of an hour; but now, the Lord's day is, as it were, -a day that enjoins to one perpetual duty of holiness. 'Remember -that thou keep holy the Sabbath day'; which, by Christ, is not -abrogated, but changed, into the first of the week, not as it was -given in particular to the Jews, but as it was sanctified by him -from the beginning of the world (Gen 2:2; Exo 31:13-17; Mark 16:1; -Acts 20:7; 1 Cor 16:1,2; Mark 2:27,28; Rev 1:10); and therefore -is a greater proof of the frame and temper of a man's heart, and -does more make manifest to what he is inclined, than doth his -other performance of duties. Therefore, God puts great difference -between them that truly call, and walk in, this day as holy, -and count it honourable, upon the account that now they have an -opportunity to show how they delight to honour him; in that they -have not only an hour, but a whole day, to show it in (Isa 58:13). I -say, he puts great difference between these, and that other sort -that say, When will the Sabbath be gone, that we may be at our -worldly business? (Amos 8:5). The first he calleth a blessed man, -but brandeth the other for an unsanctified worldling. And, indeed, -to delight ourselves in God's service upon his holy days, gives a -better proof of a sanctified nature than to grudge at the coming, -and to be weary of the holy duties of such days, as Mr. Badman -did.[17] - -ATTEN. There may be something in what you say, for he that cannot -abide to keep one day holy to God, to be sure he hath given -a sufficient proof that he is an unsanctified man; and, as such, -what should he do in heaven? That being the place where a perpetual -Sabbath is to be kept to God; I say, to be kept for ever and ever -(Heb 4:9). And, for ought I know, one reason why one day in seven -hath been by our Lord set apart unto holy duties for men, may -be to give them conviction that there is enmity in the hearts of -sinners to the God of heaven, for he that hateth holiness, hateth -God himself. They pretend to love God, and yet love not a holy -day, and yet love not to spend that day in one continued act of -holiness to the Lord. They had as good say nothing as to call him -Lord, Lord, and yet not do the things that he says. And this Mr. -Badman was such a one, he could not abide this day, nor any of the -duties of it. Indeed, when he could get from his friends, and so -spend it in all manner of idleness and profaneness, then he would -be pleased well enough; but what was this but a turning the day -into night, or other than taking an opportunity at God's forbidding, -to follow our callings, to solace and satisfy our lusts and delights -of the flesh? I take the liberty to speak thus of Mr. Badman, upon -a confidence of what you, Sir, have said of him is true. - -WISE. You needed not to have made that apology for your censoring -of Mr. Badman, for all that knew him will confirm what you say of -him to be true. He could not abide either that day, or anything -else that had the stamp or image of God upon it. Sin, sin, and -to do the thing that was naught, was that which he delighted in, -and that from a little child. - -ATTEN. I must say again I am sorry to hear it, and that for his -own sake, and also for the sake of his relations, who must needs -be broken to pieces with such doings as these. For, for these things' -sake comes the wrath of God upon the children of disobedience (Eph -5:6). And, doubtless, he must be gone to hell, if he died without -repentance; and to beget a child for hell is sad for parents to -think on. - -WISE. Of his dying, as I told you, I will give you a relation anon; -but now we are upon his life, and upon the manner of his life -in his childhood, even of the sins that attended him then, some -of which I have mentioned already; and, indeed, I have mentioned -but some, for yet there are more to follow, and those not at all -inferior to what you have already heard. - -ATTEN. Pray what were they? - -WISE. Why he was greatly given, and that while a lad, to grievous -swearing and cursing; yea, he then made no more of swearing -and cursing than I do of telling my fingers. Yea, he would do it -without provocation thereto. He counted it a glory to swear and -curse, and it was as natural to him as to eat, and drink, and -sleep. - -ATTEN. O what a young villain was this! Here is, as the apostle -says, a yielding of 'members, as instruments of righteousness unto -sin,' indeed! (Rom 6:13). This is proceeding from evil to evil with -a witness. This argueth that he was a black-mouthed young wretch -indeed. - -WISE. He was so; and yet, as I told you, he counted above all this -kind of sinning to be a badge of his honour; he reckoned himself -a man's fellow when he had learned to swear and curse boldly. - -ATTEN. I am persuaded that many do think as you have said, that -to swear is a thing that does bravely become them, and that it -is the best way for a man, when he would put authority or terror -into his words, to stuff them full of the sin of swearing. - -WISE. You say right, else, as I am persuaded, men would not so -usually belch out their blasphemous oaths as they do; they take -a pride in it; they think that to swear is gentleman-like; and, -having once accustomed themselves unto it, they hardly leave it -all the days of their lives.[18] - -ATTEN. Well, but now we are upon it, pray show me the difference -between swearing and cursing; for there is a difference, is there -not? - -WISE. Yes; there is a difference between swearing and cursing. -Swearing, vain swearing, such as young Badman accustomed himself -unto. Now, vain and sinful swearing is a light and wicked calling -of God, &c., to witness to our vain and foolish attesting of things, -and those things are of two sorts. 1. Things that we swear, are -or shall be done. 2. Things so sworn to, true or false. - -1. Things that we swear, are or shall be done. Thou swearest thou -hast done such a thing, that such a thing is so, or shall be so; -for it is no matter which of these it is that men swear about, if -it be done lightly, and wickedly, and groundlessly, it is vain, -because it is a sin against the third commandment, which says, -'Thou shalt not take the name of the Lord thy God in vain' (Exo -20:7). For this is a vain using of that holy and sacred name, and -so a sin for which, without sound repentance, there is not, nor -can be rightly expected, forgiveness. - -ATTEN. Then it seems, though as to the matter of fact, a man swears -truly, yet if he sweareth lightly and groundlessly, his oath is -evil, and he by it under sin. - -WISE. Yes, a man may say, 'The Lord liveth,' and that is true, -and yet in so saying 'swear falsely'; because he sweareth vainly, -needlessly, and without a ground (Jer 5:2). To swear groundedly -and necessarily, which then a man does when he swears as being -called thereto of God, that is tolerated by the Word.[19] But -this was none of Mr. Badman's swearing, and therefore that which -now we are not concerned about. - -ATTEN. I perceive by the prophet that a man may sin in swearing -to a truth. They therefore must needs most horribly sin that swear -to confirm their jests and lies; and, as they think, the better -to beautify their foolish talking. - -WISE. They sin with a high hand; for they presume to imagine that -God is as wicked as themselves, to wit, that he is an avoucher of -lies to be true. For, as I said before, to swear is to call God -to witness; and to swear to a lie is to call God to witness that -that lie is true. This, therefore, must needs offend; for it puts -the highest affront upon the holiness and righteousness of God, -therefore his wrath must sweep them away (Zech 5:3). This kind -of swearing is put in with lying, and killing, and stealing, and -committing adultery; and therefore must not go unpunished (Jer -7:9; Hosea 4:2,3). For if God 'will not hold him guiltless that -taketh his name in vain,' which a man may do when he swears to -a truth, as I have showed before, how can it be imagined that he -should hold such guiltless, who, by swearing, will appeal to God -for lies that be not true, or that swear out of their frantic and -bedlam madness. It would grieve and provoke a sober man to wrath, -if one should swear to a notorious lie, and avouch that that man -would attest it for a truth; and yet thus do men deal with the holy -God. They tell their jestings, tales, and lies, and then swear by -God that they are true. Now, this kind of swearing was as common -with young Badman, as it was to eat when he was an hungered, or -to go to bed when it was night. - -ATTEN. I have often mused in my mind, what it should be that should -make men so common in the use of the sin of swearing, since those -that be wise will believe them never the sooner for that. - -WISE. It cannot be anything that is good, you may be sure; because -the thing itself is abominable. 1. Therefore it must be from the -promptings of the spirit of the devil within them. 2. Also it flows -sometimes from hellish rage, when the tongue hath set on fire of -hell even the whole course of nature (James 3:6-9). 3. But commonly, -swearing flows from that daring boldness that biddeth defiance to -the law that forbids it. 4. Swearers think, also, that by their -belching of their blasphemous oaths out of their black and polluted -mouths, they show themselves the more valiant men. 5. And imagine -also, that by these outrageous kind of villainies, they shall -conquer those that at such a time they have to do with, and make -them believe their lies to be true. 6. They also swear frequently -to get gain thereby, and when they meet with fools they overcome -them this way. But if I might give advice in this matter, no buyer -should lay out one farthing with him that is a common swearer in -his calling; especially with such an oath-master that endeavoureth -to swear away his commodity to another, and that would swear his -chapman's money into his own pocket. - -ATTEN. All these causes of swearing, so far as I can perceive, -flow from the same root as do the oaths themselves, even from a -hardened and desperate heart. But, pray, show me now how wicked -cursing is to be distinguished from this kind of swearing. - -WISE. Swearing, as I said, hath immediately to do with the name -of God, and it calls upon him to be witness to the truth of what -is said; that is, if they that swear, swear by him. Some, indeed, -swear by idols, as by the mass, by our lady, by saints, beasts, -birds, and other creatures;[20] but the usual way of our profane -ones in England is to swear by God, Christ, faith, and the like. -But, however, or by whatever they swear, cursing is distinguished -from swearing thus. - -To curse, to curse profanely, it is to sentence another or ourself, -for or to evil; or to wish that some evil might happen to the -person or thing under the curse unjustly. - -It is to sentence for or to evil, that is, without a cause. Thus -Shimei cursed David; he sentenced him for and to evil unjustly, -when he said to him, 'Come out, come out, thou bloody man, and thou -man of Belial. The Lord hath returned upon thee all the blood of -the house of Saul, in whose stead thou hast reigned, and the Lord -hath delivered the kingdom into the hand of Absalom thy son; and, -behold, thou art taken in thy mischief, because thou art a bloody -man' (2 Sam 16:7,8). - -This David calls 'a grievous curse.' 'And behold,' saith he to -Solomon his son, 'thou hast with thee Shimei,--a Benjamite,--which -cursed me with a grievous curse in the day when I went to Mahanaim' -(1 Kings 2:8). - -But what was this curse? Why, First, It was a wrong sentence past -upon David; Shimei called him bloody man, man of Belial, when he -was not. Secondly, He sentenced him to the evil that at present -was upon him for being a bloody man, that is, against the house -of Saul, when that present evil overtook David for quite another -thing. And we may thus apply it to the profane ones of our times, -who in their rage and envy have little else in their youths but -a sentence against their neighbour for and to evil unjustly. How -common is it with many, when they are but a little offended with -one, to cry, Hang him, Damn him, Rogue! This is both a sentencing -of him for and to evil, and is in itself a grievous curse. - -2. The other kind of cursing is to wish that some evil might happen -to, and overtake this or that person or thing. And this kind of -cursing Job counted a grievous sin. 'Neither have I suffered [says -he] my mouth to sin by wishing a curse to his soul'; or consequently -to body or estate (Job 31:30). This then is a wicked cursing, to -wish that evil might either befall another or ourselves. And this -kind of cursing young Badman accustom himself unto. 1. He would -wish that evil might befall others; he would wish their necks -broken, or that their brains were out, or that the pox or plague -was upon them, and the like; all which is a devilish kind of cursing, -and is become one of the common sins of our age. 2. He would also -as often wish a curse to himself, saying, Would I might be hanged, -or burned, or that the devil might fetch me, if it be not so, or -the like. We count the Damn-me-blades to be great swearers, but -when in their hellish fury they say, God damn me, God perish me, -or the like, they rather curse than swear; yea, curse themselves, -and that with a wish that damnation might light upon themselves; -which wish and curse of theirs in a little time they will see -accomplished upon them, even in hell fire, if they repent them -not of their sins. - -ATTEN. But did this young Badman accustom himself to such filthy -kind of language? - -WISE. I think I may say that nothing was more frequent in his -mouth, and that upon the least provocation. Yea, he was so versed -in such kind of language, that neither father, nor mother, nor -brother, nor sister, nor servant, no, nor the very cattle that -his father had, could escape these curses of his. I say that even -the brute beasts, when he drove them or rid upon them, if they -pleased not his humour, they must be sure to partake of his curse. -He would wish their necks broke, their legs broke, their guts out, -or that the devil might fetch them, or the like; and no marvel, -for he that is so hardy to wish damnation or other bad curses to -himself, or dearest relations, will not stick to wish evil to the -silly beast in his madness. - -ATTEN. Well, I see still that this Badman was a desperate villain. -But pray, Sir, since you have gone thus far, now show me whence -this evil of cursing ariseth, and also what dishonour it bringeth -to God; for I easily discern that it doth bring damnation to the -soul. - -WISE. This evil of cursing ariseth in general from the desperate -wickedness of the heart, but particularly from, 1. Envy, which is, -as I apprehend, the leading sin to witchcraft. 2. It also ariseth -from pride, which was the sin of the fallen angels. 3. It ariseth -too, from scorn and contempt of others. 4. But for a man to curse -himself, must needs arise from desperate madness (Job 15; Eccl -7:22). - -The dishonour that it bringeth to God is this. It taketh away from -him his authority, in whose power it is only to bless and curse; -not to curse wickedly, as Mr. Badman, but justly and righteously, -giving by his curse, to those that are wicked, the due reward of -their deeds. - -Besides, these wicked men, in their wicked cursing of their neighbour, -&c., do even curse God himself in his handiwork (James 3:9). Man -is God's image, and to curse wickedly the image of God is to curse -God himself. Therefore as when men wickedly swear, they rend, -and tear God's name, and make him, as much as in them lies, the -avoucher and approver of all their wickedness; so he that curseth -and condemneth in this sort his neighbour, or that wisheth him -evil, curseth, condemneth, and wisheth evil to the image of God, -and, consequently judgeth and condemneth God himself. Suppose that -a man should say with his mouth, I wish that the king's picture was -burned; would not this man's so saying render him as an enemy to -the person of the king? Even so it is with them that, by cursing, -wish evil to their neighbour, or to themselves, they contemn the -image, even the image of God himself. - -ATTEN. But do you think that the men that do thus, do think that -they do so vilely, so abominably? - -WISE. The question is not what men do believe concerning their sin, -but what God's Word says of it. If God's Word says that swearing -and cursing are sins, though men should count them for virtues, -their reward will be a reward for sin, to wit, the damnation of -the soul. To curse another, and to swear vainly and falsely, are -sins against the light of nature. 1. To curse is so, because whoso -curseth another, knows that at the same time he would not be so -served himself. 2. To swear also is a sin against he same law; -for nature will tell me that I should not lie, and therefore much -less swear to confirm it. Yea, the heathens have looked upon swearing -to be a solemn ordinance of God, and therefore not to be lightly -or vainly used by men, though to confirm a matter of truth (Gen -31:43-55). - -ATTEN. But I wonder, since cursing and swearing are such evils in -the eyes of God, that he doth not make some examples to others, -for their committing such wickedness. - -WISE. Alas! so he has, a thousand times twice told, as may be -easily gathered by any observing people in every age and country. -I could present you with several myself; but waving the abundance -that might be mentioned, I will here present you with two. One -was that dreadful judgment of God upon one N. P. at Wimbleton in -Surrey; who, after a horrible fit of swearing at and cursing of -some persons that did not please him, suddenly fell sick, and in -little time died raving, cursing, and swearing. - -But above all, take that dreadful story of Dorothy Mately, an -inhabitant of Ashover, in the county of Derby. This Dorothy -Mately, saith the relater, was noted by the people of the town -to be a great swearer, and curser, and liar, and thief; just like -Mr. Badman. And the labour that she did usually follow was to -wash the rubbish that came forth of the lead mines, and there to -get sparks of lead ore; and her usual way of asserting of things -was with these kind of imprecations: I would I might sink into the -earth if it be not so; or, I would God would make the earth open -and swallow me up. Now upon the 23d of March, 1660, this Dorothy -was washing of ore upon the top of a steep hill, about a quarter -of a mile from Ashover, and was there taxed by a lad for taking of -two single pence out of his pocket, for he had laid his breeches -by, and was at work in his drawers; but she violently denied it; -wishing that the ground might swallow her up if she had them: she -also used the same wicked words on several other occasions that -day. - -Now one George Hodgkinson, of Ashover, a man of good report there, -came accidentally by where this Dorothy was, and stood still -awhile to talk with her, as she was washing her ore; there stood -also a little child by her tub-side, and another a distance form -her, calling aloud to her to come away; wherefore the said George -took the girl by the hand to lead her away to her that called -her: but behold, they had not gone above ten yards from Dorothy, -but they heard her crying out for help; so looking back, he saw -the woman, and her tub, and sieve twirling round, and sinking into -the ground. Then said the man, Pray to God to pardon thy sin, for -thou are never like to be seen alive any longer. So she and her -tub twirled round and round, till they sunk about three yards into -the earth, and then for a while staid. Then she called for help -again; thinking, as she said, she should stay there. Now the man, -though greatly amazed, did begin to think which way to help her; -but immediately a great stone which appeared in the earth, fell -upon her head, and broke her skull, and then the earth fell in -upon her, and covered her. She was afterwards digged up, and found -about four yards within ground, with the boy's two single pence -in her pocket, but her tub and sieve could not be found. - -ATTEN. You bring to my mind a sad story, the while I will relate -unto you. The thing is this:--About a bow-shot from where I once -dwelt, there was a blind ale-house,[21] and the man that kept it -had a son, whose name was Edward. This Edward was, as it were, -a half fool, both in his words and manner of behaviour. To this -blind ale-house certain jovial companions would once or twice a -week come, and this Ned, for so they called him, his father would -entertain his guests withal; to wit, by calling for him to make -them sport by his foolish words and gestures. So when these boon -blades came to this man's house, the father would call for Ned. -Ned, therefore, would come forth; and the villain was devilishly -addicted to cursing, yea, to cursing his father and mother, and -any one else that did cross him. And because, though he was a half -fool, he saw that his practice was pleasing, he would do it with -the more audaciousness. - -Well, when these brave fellows did come at their times to this -tippling-house, as they cal lit, to fuddle and make merry, then -must Ned be called out; and because his father was best acquainted -with Ned, and best knew how to provoke him, therefore he would -usually ask him such questions, or command him such business, -as would be sure to provoke him indeed. Then would he, after his -foolish manner, curse his father most bitterly; at which the old -man would laugh, and so would the rest of the guests, as at that -which pleased them best, still continuing to ask that Ned still -might be provoked to curse, that they might still be provoked -to laugh. This was the mirth with which the old man did use to -entertain his guests. - -The curses wherewith this Ned did use to curse his father, and at -which the old man would laugh, were these, and such like; the devil -take you--the devil fetch you; he would also wish him plagues and -destructions many. Well, so it came to pass, through the righteous -judgment of God, that Ned's wishes and curses were in a little -time fulfilled upon his father; for not many months passed between -them after this manner, but the devil did indeed take him, possess -him, and also in a few days carried him out of this world by -death; I say Satan did take him and possess him; I mean, so it -was judged by those that knew him, and had to do with him in that -his lamentable condition. He could feel him like a live thing go -up and down in his body; but when tormenting time was come, as -he had often tormenting fits, then he would lie like an hard bump -in the soft place of his chest, I mean I saw it so, and so would -rent and tear him, and make him roar till he died away. - -I told you before that I was an ear and eye-witness of what I -here say; and so I was. I have heard Ned in his roguery cursing -his father, and his father laughing thereat most heartily; still -provoking of Ned to curse, that his mirth might be increased. I -saw his father also, when he was possessed, I saw him in one of his -fits, and saw his flesh, as it was thought, by the devil gathered -up on a heap, about the bigness of half an egg, to the unutterable -torture and affliction of the old man. There was also one Freeman, -who was more than an ordinary doctor, sent for, to cast out this -devil; and I was there when he attempted to do it; the manner -thereof was this:--They had the possessed into an out-room, and -laid him on his belly upon a form, with his head hanging over the -form's end. Then they bound him down thereto; which done, they set -a pan of coals under his mouth, and put something therein which -made a great smoke; by this means, as it was said, to fetch out -the devil. There, therefore, they kept the man till he was almost -smothered in the smoke, but no devil came out of him; at which -Freeman was somewhat abashed, the man greatly afflicted, and I made -to go away wondering and fearing.[22] In a little time, therefore, -that which possessed the man, carried him out of the world, -according to the cursed wishes of his son. And this was the end -of this hellish mirth. - -WISE. These were all sad judgments. - -ATTEN. These were dreadful judgments indeed. - -WISE. Ay, and they look like the threatening of that text, though -chiefly it concerned Judas, 'As he loved cursing, so let it come -unto him; as he delighteth not in blessing, so let it be far from -him. As he clothed himself with cursing, like as with a garment, -so let it come into his bowels like water, and like oil into his -bones' (Psa 109:17,18). - -ATTEN. It is a fearful thing for youth to be trained up in a way -of cursing and swearing. - -WISE. Trained up in them! that I cannot say Mr. Badman was, for -his father hath ofttimes in my hearing bewailed the badness of his -children, and of this naughty boy in particular. I believe that -the wickedness of his children made him, in the thoughts of it, -go many a night with heavy heart to bed, and with as heavy a one -to rise in the morning. But all was one to his graceless son, -neither wholesome counsel, nor fatherly sorrow, would make him -mend his manners. - -There are some indeed that do train up their children to swear, -curse, lie, and steal, and great is the misery of such poor children -whose hard hap it is to be ushered into the world by, and to be -under the tuition too of such ungodly parents. It had been better -for such parents had they not begat them, and better for such -children had they not been born. O! methinks for a father or a -mother to train up a child in that very way that leadeth to hell -and damnation, what things so horrible! But Mr. Badman was not by -his parents so brought up. - -ATTEN. But methinks, since this young Badman would not be ruled at -home, his father should have tried what good could have been done -of him abroad, by putting him out to some man of his acquaintance, -that he knew to be able to command him, and to keep him pretty -hard to some employ; so should he, at least, have been prevented -of time to do those wickednesses that could not be done without -time to do them in. - - - - -CHAPTER III. - -[BADMAN'S APPRENTICESHIP TO A PIOUS MASTER.] - -WISE. Alas! his father did so; he put him out betimes to one of -his own acquaintance, and entreated him of all love that he would -take care of his son, and keep him for extravagant ways. His -trade also was honest and commodious; he had besides a full employ -therein, so that this young Badman had no vacant seasons nor idle -hours yielded him by his calling, therein to take opportunities -to do badly; but all was one to him, as he had begun to be vile -in his father's house, even so he continued to be when he was in -the house of his master. - -ATTEN. I have known some children, who, though they have been -very bad at home, yet have altered much when they have been put -out abroad; especially when they have fallen into a family where -the governors thereof have made conscience of maintaining of the -worship and service of God therein; but perhaps that might be -wanting in Mr. Badman's master's house. - -WISE. Indeed some children do greatly mend when put under other -men's roofs; but, as I said, this naughty boy did not so; nor did -his badness continue because he wanted a master that both could -and did correct it. For his master was a very good man, a very -devout person; one that frequented the best soul means, that set -up the worship of God in his family, and also that walked himself -thereafter. He was also a man very meek and merciful, one that -did never over-drive young Badman in business, nor that kept him -at it at unseasonable hours. - -ATTEN. Say you so! This is rare. I for my part can see but few -that can parallel, in these things, with Mr. Badman's master. - -WISE. Nor I neither, yet Mr. Badman had such an one; for, for the -most part, masters are now-a-days such as mind nothing but their -worldly concerns, and if apprentices do but answer their commands -therein, soul and religion may go whither they will. Yea, I much -fear that there have been many towardly lads put out by their -parents to such masters, that have quite undone them as to the -next world. - -ATTEN. The more is the pity. But, pray, now you have touched upon -this subject, show me how many ways a master may be the ruin of -his poor apprentice. - -WISE. Nay, I cannot tell you of all the ways, yet some of them I -will mention. Suppose, then, that a towardly lad be put to be an -apprentice with one that is reputed to be a godly man, yet that lad -may be ruined many ways; that is, if his master be not circumspect -in all things that respect both God and man, and that before his -apprentice. - -1. If he be not moderate in the use of his apprentice; if he drives -him beyond his strength; if he holds him to work at unseasonable -hours; if he will not allow him convenient time to read the Word, -to pray, &c. This is the way to destroy him; that is, in those -tender beginning of good thoughts, and good beginnings about -spiritual things. - -2. If he suffers his house to be scattered with profane and wicked -books, such as stir up to lust, to wantonness, such as teach -idle, wanton, lascivious discourse, and such as have a tendency -to provoke to profane drollery and jesting; and lastly, such as -tend to corrupt and pervert the doctrine of faith and holiness. All -these things will eat as doth a canker, and will quickly spoil, -in youth, &c. those good beginnings that may be putting forth -themselves in them. - -3. If there be a mixture of servants, that is, if some very bad be -in the same place, that is a way also to undo such tender lads; -for they that are bad and sordid servants will be often, and they -have an opportunity too, to be distilling and fomenting of their -profane and wicked words and tricks before them, and these will -easily stick in the flesh and minds of youth, to the corrupting -of them. - -4. If the master have one guise for abroad, and another for home; -that is, if his religion hangs by in his house as his cloak does, -and he be seldom in it, except he be abroad; this young beginners -will take notice of, and stumble at. We say, hedges have eyes, -and little pitchers have ears;[23] and, indeed, children make a -greater inspection into the lives of fathers, masters, &c., than -ofttimes they are aware of. And therefore should masters be careful, -else they may so destroy good beginnings in their servants. - -5. If the master be unconscionable in his dealing, and trades with -lying words; or if bad commodities be avouched to be good, or if -he seeks after unreasonable gain, or the like; his servant sees -it, and it is enough to undo him. Eli's sons being bad before the -congregation, made men despise the sacrifices of the Lord (1 Sam -2). - -But these things, by the by, only they may serve for a hint to -masters to take heed that they take not apprentices to destroy -their souls. But young Badman had none of these hindrances; his -father took care, and provided well for him, as to this. He had -a good master, he wanted not good books, nor good instruction, -nor good sermons, nor good examples, no nor good fellow-servants -neither; but all would not do. - -ATTEN. It is a wonder that in such a family, amidst so many -spiritual helps, nothing should take hold of his heart! What! -not good books, nor good instructions, nor good sermons, nor good -examples, nor good fellow-servants, nor nothing do him good! - -WISE. You talk, he minded none of these things; nay, all these -were abominable to him. 1. For good books, they might lie in his -master's house till they rotted from him, he would not regard -to look into them; but contrariwise, would get all the bad and -abominable books that he could, as beastly romances, and books full -of ribaldry, even such as immediately tended to set all fleshly -lusts on fire.[24] True, he durst not be known to have any of these -to his master; therefore would he never let them be seen by him, -but would keep them in close places, and peruse them at such times -as yielded him fit opportunities thereto. - -2. For good instruction, he liked that much as he liked good books; -his care was to hear but little thereof, and to forget what he -heard as soon as it was spoken. Yea, I have heard some that knew -him then say, that one might evidently discern by the show of his -countenance and gestures that good counsel was to him like little -ease, even a continual torment to him; nor did he ever count -himself at liberty but when farthest off of wholesome words (Prov -15:12). He would hate them that rebuked him, and count them his -deadly enemies (Prov 9:8). - -3. For good example, which was frequently set him by his master, -both in religious and civil matters, these young Badman would -laugh at, and would also make a by-word of them when he came in -place where he with safety could. - -4. His master indeed would make him go with him to sermons, and -that here he thought the best preachers were, but this ungodly -young man, what shall I say, was, I think, a master of art in all -mischief, he had these wicked ways to hinder himself of hearing, -let the preacher thunder never so loud. 1. His way was, when come -into the place of hearing, to sit down in some corner and then to -fall fast asleep. 2. Or else to fix his adulterous eyes upon some -beautiful object that was in the place, and so all sermon-while -therewith to be feeding of his fleshly lusts. 3. Or, if he could -get near to some that he had observed would fit his humour, he -would be whispering, giggling, and playing with them till such -time as sermon was done. - -ATTEN. Why! he was grown to a prodigious height of wickedness. - -WISE. He was so, and that which aggravates all was, this was his -practice as soon as he was come to his master--he was as ready -at all these things as if he had, before he came to his master, -served an apprenticeship to learn them. - -ATTEN. There could not but be added, as you relate them, rebellion -to his sin. Methinks it is as if he had said, I will not hear, -I will not regard, I will not mind good, I will not mend, I will -not turn, I will not be converted. - -WISE. You say true, and I know not to whom more fitly to compare -him than to that man who, when I myself rebuked him or his -wickedness, in this great huff replied, What would the devil do -for company if it was not for such as I? - -ATTEN. Why, did you ever hear any man say so? - -WISE. Yes, that I did, and this young Badman was as like him as -an egg is like an egg. Alas! the Scripture makes mention of many -that by their actions speak the same, 'They say unto God, Depart -from us, for we desire not the knowledge of thy ways' (Job 21:14). -Again, 'They refused to hearken, and pulled away the shoulder, -and stopped their ears. Yea, they make their hearts' hard 'as an -adamant-stone, lest they should hear the law, and the words which -the Lord of hosts hath sent' (Zech 7:11,12). What are all these -but such as Badman, and such as the young man but now mentioned? -That young man was my play-fellow when I was solacing myself in -my sins; I may make mention of him to my shame, but he has a great -many fellows. - -ATTEN. Young Badman was like him indeed, and he trod his steps -as if his wickedness had been his very copy: I mean as to his -desperateness, for had he not been a desperate one he would never -have made you such a reply when you was rebuking of him for his -sin. But when did you give him such a rebuke? - -WISE. A while after God had parted him and I, by calling of me, -as I hope, by his grace, still leaving him in his sins; and so -far as I could ever gather, as he lived, so he died, even as Mr. -Badman did; but we will leave him and return again to our discourse. - -ATTEN. Ha! poor obstinate sinners! Do they think that God cannot -be even with them? - -WISE. I do not know what they think, but I know that God hath -said, 'That as he cried, and they would not hear; so they cried -and I would not hear, saith the Lord' (Zech 7:13). Doubtless there -is a time coming when Mr. Badman will cry for this. - -ATTEN. But I wonder that he should be so expert in wickedness so -soon! Alas, he was but a stripling, I suppose he was as yet not -twenty. - -WISE. No, nor eighteen either; but, as with Ishmael, and with the -children that mocked the prophet, the seeds of sin did put forth -themselves betimes in him (Gen 21:9,10; 2 Kings 2:23,24). - -ATTEN. Well, he was as wicked a young man as commonly one shall -hear of. - -WISE. You will say so when you know all. - -ATTEN. All, I think, here is a great all; but if there is more -behind, pray let us hear it. - -WISE. Why then, I will tell you, that he had not been with his -master much above a year and a half, but he came acquainted with -three young villains, who here shall be nameless, that taught -him to add to his sin much of like kind, and he as aptly received -their instructions. One of them was chiefly given to uncleanness, -another to drunkenness, and the third to purloining, or stealing -from his master. - -ATTEN. Alas! poor wretch, he was bad enough before, but these, I -suppose, made him much worse. - -WISE. That they made him worse you may be sure of, for they taught -him to be an arch, a chief one in all their ways. - -ATTEN. It was an ill hap that he ever came acquainted with them. - -WISE. You must rather word it thus--it was the judgment of God -that he did, that is, he came acquainted with them through the -anger of God. He had a good master, and before him a good father; -by these he had good counsel given him for months and years -together, but his heart was set upon mischief, he loved wickedness -more than to do good, even until his iniquity came to be hateful, -therefore, from the anger of God it was that these companions of -his and he did at last so acquaint together. Says Paul, 'They did -not like to retain God in their knowledge'; and what follows? -wherefore 'God gave them over,' or up to their own hearts' lusts -(Rom 1:28). And again, 'As for such as turn aside unto their -crooked ways, the Lord shall lead them forth with the workers of -iniquity' (Psa 125:5). This therefore was God's hand upon him, -that he might be destroyed, be damned, 'because he received not -the love of the truth that he might be saved' (2 Thess 2:10). -He chose his delusions and deluders for him, even the company of -base men, of fools, that he might be destroyed (Prov 12:20). - -ATTEN. I cannot but think indeed that it is a great judgment of -God for a man to be given up to the company of vile men; for what -are such but the devil's decoys, even those by whom he draws the -simple into his net? A whoremaster, a drunkard, a thief, what are -they but the devil's baits by which he catcheth others? - -WISE. You say right; but this young Badman was no simple one, if -by simple you mean one uninstructed; for he had often good counsel -given him; but, if by simple you mean him that is a fool as to -the true knowledge of, and faith in Christ, then he was a simple -one indeed; for he chose death rather than life, and to live in -continual opposition to God, rather than to be reconciled unto -him; according to that saying of the wise man, 'The fools hated -knowledge, and did not choose the fear of the Lord' (Prov 1:29). -And what judgment more dreadful can a fool be given up to, than -to be delivered into the hands of such men, that have skill to do -nothing but to ripen sin, and hasten its finishing unto damnation? -And, therefore, men should be afraid of offending God, because he -can in this manner punish them for their sins. I knew a man that -once was, as I though, hopefully awakened about his condition; -yea, I knew two that were so awakened, but in time they began to -draw back, and to incline again to their lusts; wherefore, God -gave them up to the company of three or four men, that in less -than three years' time, brought them roundly to the gallows, where -they were hanged like dogs, because they refused to live like -honest men. - -ATTEN. But such men do not believe that thus to be given up of God -is in judgment and anger; they rather take it to be their liberty, -and do count it their happiness; they are glad that their cord is -loosed, and that the reins are on their neck; they are glad that -they may sin without control, and that they may choose such company -as can make them more expert in an evil way. - -WISE. Their judgment is, therefore, so much the greater, because -thereto is added blindness of mind, and hardness of heart in a -wicked way. They are turned up to the way of death, but must not -see to what place they are going. They must go as the ox to the -slaughter, 'and as a fool to the correction of the stocks, till -a dart strike through his liver,' not knowing 'that it is for his -life' (Prov 7:22,23). This, I say, makes their judgment double; -they are given up of God for a while, to sport themselves with -that which will assuredly make them 'mourn at the last, when -their flesh and their body are consumed' (Prov 5:11). These are -those that Peter speaks, that shall utterly perish in their own -corruptions; these, I say, who 'count it pleasure to riot in the -day-time,' and that sport 'themselves with their own deceivings,' -are 'as natural brute beasts, made to be taken and destroyed' (2 -Peter 2:12,13). - -ATTEN. Well, but I pray now concerning these three villains that -were young Badman's companions; tell me more particularly how he -carried it then. - -WISE. How he carried it? why, he did as they. I intimated so much -before, when I said they made him an arch,[25] a chief one in -their ways. - -First, he became a frequenter of taverns and tippling-houses, and -would stay there until he was even as drunk as a beast. And if it -was so that he could not get out by day, he would, be sure, get -out by night. Yea, he became so common a drunkard at last, that -he was taken notice of to be a drunkard even by all. - -ATTEN. This was swinish, for drunkenness is so beastly a sin, a -sin so much against nature, that I wonder that any that have but -the appearance of men can give up themselves to so beastly, yea, -worse than beastly, a thing. - -WISE. It is a swinish vanity indeed. I will tell you another story. -There was a gentleman that had a drunkard to be his groom, and -coming home one night very much abused with beer, his master saw -it. Well, quoth his master within himself, I will let thee alone -to night, but to-morrow morning I will convince thee that thou art -worse than a beast by the behaviour of my horse. So, when morning -was come, he bids his man go and water his horse, and so he did; -but, coming up to his master, he commands him to water him again; -so the fellow rode into the water the second time, but his master's -horse would now drink no more, so the fellow came up and told -his master. Then, said his master, thou drunken sot, thou art far -worse than my horse; he will drink but to satisfy nature, but thou -wilt drink to the abuse of nature; he will drink but to refresh -himself, but thou to thy hurt and damage; he will drink that -he may be more serviceable to his master, but thou till thou art -incapable of serving either God or man. O thou beast, how much -art thou worse than the horse that thou ridest on! - -ATTEN. Truly, I think that his master served him right; for, in -doing as he did, he showed him plainly, as he said, that he had -not so much government of himself as his horse had of himself; -and, consequently, that his beast did live more according to the -law of his nature by far than did his man. But, pray, go on with -what you have further to say. - -WISE. Why, I say, that there are four things, which, if they were -well considered, would make drunkenness to be abhorred in the -thoughts of the children of men. 1. It greatly tendeth to impoverish -and beggar a man. 'The drunkard,' says Solomon, 'shall come to -poverty' (Prov 23:21). Many that have begun the world with plenty, -have gone out of it in rags, through drunkenness. Yea, many children -that have been born to good estates, have yet been brought to a -flail and a rake, through this beastly sin of their parents. 2. -This sin of drunkenness it bringeth upon the body many, great, -and incurable diseases, by which men do, in little time, come to -their end, and none can help them. So, because they are overmuch -wicked, therefore they die before their time (Eccl 7:17). 3. -Drunkenness is a sin that is oftentimes attended with abundance of other -evils. 'Who hath woe? Who hath sorrow? Who hath contentions? Who -hath babbling? Who hath wounds without cause? Who hath redness of -eyes? They that tarry long at the wine, they that go to seek mixed -wine'; that is, the drunkard (Prov 23:29,30). 4. By drunkenness, -men do oftentimes shorten their days; go out of the ale-house -drunk, and break their necks before they come home. Instances, -not a few, might be given of this, but this is so manifest a man -need say nothing. - -ATTEN. But that which is worse than all is, it also prepares men -for everlasting burnings (1 Cor 6:10). - -WISE. Yea, and it so stupefies and besots the soul, that a man -that is far gone in drunkenness is hardly ever recovered to God. -Tell me, when did you see an old drunkard converted? No, no, such -an one will sleep till he dies, though he sleeps on the top of a -mast; let his dangers be never so great, and death and damnation -never so near, he will not be awaked out of his sleep (Prov -23:34,35). So that if a man have any respect either to credit, -health, life, or salvation, he will not be a drunken man. But the -truth is, where this sin gets the upper hand, men are, as I said -before, so intoxicated and bewitched with the seeming pleasures -and sweetness thereof, that they have neither heart nor mind to -think of that which is better in itself; and would, if embraced, -do them good. - -ATTEN. You said that drunkenness tends to poverty, yet some make -themselves rich by drunken bargains. - -WISE. I said so, because the Word says so. And as to some men's -getting thereby, that is indeed but rare and base; yea, and base -will be the end of such gettings. The Word of God is against such -ways, and the curse of God will be the end of such doings. An -inheritance may sometimes thus be hastily gotten at the beginning, -but the end thereof shall not be blessed. Hark what the prophet -saith, 'Woe to him that coveteth an evil covetousness, that -he may set his nest on high' (Hab 2:5,9-12,15). Whether he makes -drunkenness, or ought else, the engine and decoy to get it; for -that man doth but consult the shame of his own house, the spoiling -of his family, and the damnation of his soul; for that which he -getteth by working of iniquity is but a getting by the devices of -hell; therefore he can be no gainer neither for himself or family, -that gains by an evil course. But this was one of the sins that -Mr. Badman was addicted to after he came acquainted with these -three fellows, nor could all that his master could do break him -off this beastly sin. - -ATTEN. But where, since he was but an apprentice, could he get money -to follow this practice; for drunkenness, as you have intimated, -is a very costly sin. - -WISE. His master paid for all. For, as I told you before, as he -learned of these three villains to be a beastly drunkard, so he -learned of them to pilfer and steal from his master. Sometimes he -would sell off his master's goods, but keep the money, that is, -when he could; also, sometimes he would beguile his master by -taking out of his cash box; and when he could do neither of these, -he would convey away of his master's wares, what he thought would -be least missed, and send or carry them to such and such houses, -where he knew they would be laid up to his use; and then appoint -set times there, to meet and make merry with these fellows. - -ATTEN. This was as bad, nay, I think, worse than the former; for -by thus doing he did not only run himself under the wrath of God, -but has endangered the undoing of his master and his family. - -WISE. Sins go not alone, but follow one the other as do the links -of a chain; he that will be a drunkard, must have money, either of -his own or of some other man's; either of his father's, mother's, -master's, or at the highway, or some way. - -ATTEN. I fear that many an honest man is undone by such kind of -servants. - -WISE. I am of the same mind with you, but this should make the -dealer the more wary what kind of servants he keeps, and what kind -of apprentices he takes. It should also teach him to look well to -his shop himself; also to take strict account of all things that -are bought and sold by his servants. The master's neglect herein -may embolden his servant to be bad, and may bring him too in short -time to rags and a morsel of bread. - -ATTEN. I am afraid that there is much of this kind of pilfering -among servants in these bad days of ours. - -WISE. Now while it is in my mind, I will tell you a story. When -I was in prison, there came a woman to me that was under a great -deal of trouble.[26] So I asked her, she being a stranger to me, -what she had to say to me. She said she was afraid she should be -damned. I asked her the cause of those fears. She told me that she -had, some time since, lived with a shopkeeper at Wellingborough, -and had robbed his box in the shop several times of money, to the -value of more than now I will say; and pray, says she, tell me -what I shall do. I told her I would have her go to her master, -and make him satisfaction. She said she was afraid; I asked her, -why? She said, she doubted he would hang her. I told her that I -would intercede for her life, and would make use of other friends -too to do the like; but she told me she durst not venture that. -Well, said I, shall I send to your master, while you abide out of -sight, and make your peace with him, before he sees you; and with -that I asked her her master's name. But all that she said, in -answer to this, was, Pray let it alone till I come to you again. -So away she went, and neither told me her master's name nor her -own. This is about ten or twelve years since, and I never saw -her again. I tell you this story for this cause; to confirm your -fears that such kind of servants too many there be; and that God -makes them sometimes like old Tod, of whom mention was made before, -through the terrors that he lays upon them, to betray themselves. - -I could tell you of another, that came to me with a like relation -concerning herself, and the robbing of her mistress; but at this -time let this suffice. - -ATTEN. But what was that other villain addicted to; I mean young -Badman's third companion. - -WISE. Uncleanness; I told you before, but it seems you forgot. - -ATTEN. Right, it was uncleanness. Uncleanness is also a filthy -sin. - -WISE. It is so; and yet it is one of the most reigning sins in our -day.[27] - -ATTEN. So they say, and that too among those that one would think -had more wit, even among the great ones. - -WISE. The more is the pity; for usually examples that are set by -them that are great and chief, spread sooner, and more universally, -than do the sins of other men; yea, and when such men are at the -head in transgressing, sin walks with a bold face through the -land. As Jeremiah saith of the prophets, so may it be said of such, -'From them is profaneness gone forth into all the land': that is, -with bold and audacious face (Jer 23:15). - -ATTEN. But pray let us return again to Mr. Badman and his companions. -You say one of them was very vile in the commission of uncleanness. - -WISE. Yes, so I say; not but that he was a drunkard and also -thievish, but he was most arch in this sin of uncleanness: this -roguery was his masterpiece, for he was a ringleader to them all -in the beastly sin of whoredom. He was also best acquainted with -such houses where they were, and so could readily lead the rest -of his gang unto them. The strumpets also, because they knew this -young villain, would at first discover themselves in all their -whorish pranks to those that he brought with him. - -ATTEN. That is a deadly thing: I mean, it is a deadly thing to -young men, when such beastly queens shall, with words and carriages -that are openly tempting, discover themselves unto them; it is -hard for such to escape their snare. - -WISE. That is true, therefore the wise man's counsel is the best: -'Come not nigh the door of her house' (Prov 5:8). For they are, -as you say, very tempting, as is seen by her in the Proverbs. 'I -looked,' says the wise man, 'through my casement, and behold among -the simple ones I discerned a young man void of understanding, -passing through the street near her corner, and he went the way -to her house, in the twilight, in the evening, in the black and -dark night. And, behold, there met him a women with the attire -of an harlot, and subtle of heart; she is loud and stubborn; her -feet abide not in her house; now is she without, now in the streets, -and lieth in wait at every corner. So she caught him, and kissed -him, and, with an impudent face, said unto him, I have peace-offerings -with me; this day have I paid my vows. Therefore came I forth to -meet thee diligently to seek thy face, and I have found thee. I -have decked my bed with coverings of tapestry, with carved works, -with fine linen of Egypt. I have perfumed my bed with myrrh, -aloes, and cinnamon. Come, let us take our fill of love until the -morning; let us solace ourselves with loves' (Prov 7:6-18). Here -was a bold beast. And, indeed, the very eyes, hands, words, and -ways of such, are all snares and bands to youthful, lustful fellows. -And with these was young Badman greatly snared. - -ATTEN. This sin of uncleanness is mightily cried out against both -by Moses, the prophets, Christ, and his apostles; and yet, as we -see, for all that, how men run headlong to it! - -WISE. You have said the truth, and I will add, that God, to hold -men back from so filthy a sin, has set such a stamp of his indignation -upon it, and commanded such evil effects to follow it, that, were -not they that use it bereft of all fear of God, and love to their -own health, they could not but stop and be afraid to commit it. -For besides the eternal damnation that doth attend such in the -next world, for these have no 'inheritance in the kingdom of Christ -and of God' (Eph 5:5), the evil effects thereof in this world are -dreadful. - -ATTEN. Pray show me some of them, that as occasion offereth itself, -I may show them to others for their good. - -WISE. So I will. 1. It bringeth a man, as was said of the sin -before, to want and poverty; 'For by means of a whorish woman, a -man is brought to a piece of bread' (Prov 6:26). The reason is, -for that a whore will not yield without hire; and men, when the -devil and lust is in them, and God and his fear far away from -them, will not stick, so they may accomplish their desire, to lay -their signet, their bracelets, and their staff to pledge, rather -than miss of the fulfilling of their lusts (Gen 38:18). 2. Again, -by this sin men diminish their strength, and bring upon themselves, -even upon the body a multitude of diseases. This King Lemuels' -mother warned him of. 'What, my son?' said she, 'and what the son -of my womb? And what the son of my vows? Give not thy strength -unto women, nor thy ways to that which destroyeth kings' (Prov -31:2,3). This sin is destructive to the body. Give me leave to -tell you another story. I have heard of a great man that was a -very unclean person, and he had lived so long in that sin that he -had almost lost his sight. So his physicians were sent for, to -whom he told his disease; but they told him that they could do -him no good, unless he would forbear his women. Nay then, said he, -farewell sweet sight. Whence observe, that this sin, as I said, -is destructive to the body; and also, that some men be so in love -therewith, that they will have it, though it destroy their body.[28] - -ATTEN. Paul says also, that he that sins this sin, sins against -his own body. But what of that? He that will run the hazard of -eternal damnation of his soul, but he will commit this sin, will -for it run the hazard of destroying his body. If young Badman feared -not the damnation of his soul, do you think that the consideration -of impairing of his body would have deterred him therefrom? - -WISE. You say true. But yet, methinks, there are still such bad -effects follow, often upon the commission of it, that if men would -consider them, it would put, at least, a stop to their career -therein. - -ATTEN. What other evil effects attend this sin? - -WISE. Outward shame and disgrace, and that in these particulars:-- - -First, There often follows this foul sin the foul disease, now called -by us the pox. A disease so nauseous and stinking, so infectious -to the whole body, and so entailed to this sin, that hardly are -any common with unclean women, but they have more or less a touch -of it to their shame. - -ATTEN. That is a foul disease indeed! I knew a man once that -rotted away with it; and another that had his nose eaten off, and -his mouth almost quite sewed up thereby. - -WISE. It is a disease, that where it is it commonly declares that -the cause thereof is uncleanness. It declares to all that behold -such a man, that he is an odious, a beastly, unclean person. This -is that strange punishment that Job speaks of, that is appointed -to seize on these workers of iniquity (Job 31:1-3). - -ATTEN. Then it seems you think, that the strange punishment that -Job there speaks of should be the foul disease. - -WISE. I have thought so indeed, and that for this reason. We see -that this disease is entailed, as I may say, to this most beastly -sin, nor is there any disease so entailed to any other sin as this -to this. That this is the sin to which the strange punishment is -entailed, you will easily perceive when you read the text. 'I made -a covenant with mine eyes,' said Job, 'why then should I think -upon a maid? For what portion of God is there,' for that sin, -'from above, and what inheritance of the Almighty from on high?' -And then he answers himself: 'Is not destruction to the wicked, -and a strange punishment to the workers of iniquity?' This strange -punishment is the pox. Also, I think that this foul disease is -that which Solomon intends when he saith, speaking of this unclean -and beastly creature, 'A wound and dishonour shall he get, and -his reproach shall not be wiped away' (Prov 6:33). A punishment -Job calls it; a wound and dishonour Solomon calls it; and they -both do set it as a remark upon this sin; Job calling it a 'strange -punishment,' and Solomon a 'reproach that shall not be wiped away,' -from them that are common in it. - -ATTEN. What other things follow upon the commission of this beastly -sin? - -WISE. Why, oftentimes it is attended with murder, with the murder -of the babe begotten on the defiled bed. How common it is for the -bastard-getter and bastard-bearer to consent together to murder -their children, will be better known at the day of judgment, yet -something is manifest now. - -I will tell you another story. An ancient man, one of mine -acquaintance, a man of good credit in our country, had a mother that -was a midwife, who was mostly employed in laying great persons. -To this woman's house, upon a time, comes a brave young gallant -on horseback, to fetch her to lay a young lady. So she addresses -herself to go with him, wherefore he takes her up behind him, and -away they ride in the night. Now they had not rid far, but the -gentleman lit of his horse, and, taking the old midwife in his -arms from the horse, turned round with her several times, and then -set her up again, then he got up and away they went till they came -at a stately house, into which he had her, and so into a chamber -where the young lady was in her pains. He then bid the midwife -do her office, and she demanded help, but he drew out his sword, -and told her if she did not make speed to do her office without, -she must look for nothing but death. Well, to be short, this old -midwife laid the young lady, and a fine sweet babe she had. Now -there was made in a room hard by a very great fire; so the gentleman -took up the babe, went and drew the coals from the stock, cast -the child in and covered it up, and there was an end of that. So -when the midwife had done her work he paid her well for her pains, -but shut her up in a dark room all day, and when night came took -her up behind him again, and carried her away till she came almost -at home, then he turned her round and round as he did before, and -had her to her house, set her down, bid her farewell, and away he -went, and she could never tell who it was. This story the midwife's -son, who was a minister, told me, and also protested that his -mother told it him for a truth. - -ATTEN. Murder doth often follow indeed, as that which is the fruit -of this sin. But sometimes God brings even these adulterers and -adulteresses to shameful ends. I heard of one, I think a doctor -of physic, and his whore, who had three or four bastards betwixt -them and had murdered them all, but at last themselves were -hanged for it, in or near to Colchester. It came out after this -manner,--the whore was so afflicted in her conscience about it -that she could not be quiet until she had made it known. Thus God -many times makes the actors of wickedness their own accusers, and -brings them, by their own tongues, to condign punishment for their -own sins. - -WISE. There has been many such instances, but we will let that -pass. I was once in the presence of a woman, a married woman, that -lay sick of the sickness whereof she died, and being smitten in -her conscience for the sin of uncleanness, which she had often -committed with other men, I heard her, as she lay upon her bed, -cry out thus, I am a whore, and all my children are bastards, and -I must go to hell for my sin, and look, there stands the devil at -my bed's feet to receive my soul when I die. - -ATTEN. These are sad stories, tell no more of them now, but if you -please show me yet some other of the evil effects of this beastly -sin. - -WISE. This sin is such a snare to the soul, that, unless a miracle -of grace prevents, it unavoidably perishes in the enchanting and -bewitching pleasures of it. This is manifest by these and such -like texts--'The adulteress will hunt for the precious life' (Prov -6:26). 'Whoso committeth adultery with a woman lacketh understanding. -He that doeth it destroyeth his own soul' (Prov 6:32). 'A whore is -a deep ditch, and a strange woman is a narrow pit' (Prov 23:27). -'Her house inclineth unto death, and her paths unto the dead. -None that go under her return again, neither take they hold of the -paths of life' (Prov 2:18,19). 'She hath cast down many wounded; -yea, many strong men have been slain by her. Her house is the way -to hell, going down to the chambers of death' (Prov 7:26,27). - -ATTEN. These are dreadful sayings, and do show the dreadful state -of those that are guilty of this sin. - -WISE. Verily so they do. But yet that which makes the whole more -dreadful is, that men are given up to this sin because they are -abhorred of God, and because abhorred, therefore they shall fall -into the commission of it, and shall live there. 'The mouth,' that -is, the flattering lips, 'of strange women is a deep pit, he that -is abhorred of the Lord shall fall therein' (Prov 22:14). Therefore -it saith again of such, that they have none 'inheritance in the -kingdom of Christ and of God' (Eph 5:5). - -ATTEN. Put all together, and it is a dreadful thing to live and -die in this transgression. - -WISE. True, but suppose that instead of all these judgments this -sin had attending of it all the felicities of this life, and no -bitterness, shame, or disgrace mixed with it, yet one hour in -hell will spoil all. O! This hell, hell-fire, damnation in hell, -it is such an inconceivable punishment that, were it but thoroughly -believed, it would nip this sin, with others, in the head. But -here is the mischief, those that give up themselves to these things -do so harden themselves in unbelief and atheism about the things, -the punishments that God hath threatened to inflict upon the -committers of them, that at last they arrive to almost an absolute -and firm belief that there is no judgment to come hereafter; else -they would not, they could not, no not attempt to commit this sin -by such abominable language as some do. - -I heard of one that should say to his miss when he tempted her to -the committing of this sin, If thou wilt venture thy body I will -venture my soul. And I myself heard another say, when he was -tempting of a maid to commit uncleanness with him--it was in Oliver's -days--that if she did prove with child he would tell her how she -might escape punishment--and that was then somewhat severe--Say, -saith he, when you come before the judge, that you are with child -by the Holy Ghost. I heard him say thus, and it greatly afflicted -me; I had a mind to have accused him for it before some magistrate, -but he was a great man, and I was poor and young, so I let it -alone, but it troubled me very much. - -ATTEN. It was the most horrible thing that ever I heard in my -life. But how far off are these men from that spirit and grace -that dwelt in Joseph (Gen 39:10). - -WISE. Right; when Joseph's mistress tempted him, yea, tempted -him daily, yea, she laid hold on him and said, with her whore's -forehead, Come, 'lie with me,' but he refused; he hearkened not -to lie with her or to be with her. Mr. Badman would have taken -the opportunity. - -And a little to comment upon this of Joseph. 1. Here is a miss, a -great miss, the wife of the captain of the guard, some beautiful -dame I'll warrant you. 2. Here is a miss won, and in her whorish -affections come over to Joseph without his speaking of a word. 3. -Here is her unclean desire made known, Come, 'lie with me,' said -she. 4. Here was a fit opportunity, there was none of the men of the -house there within. 5. Joseph was a young man, full of strength, -and therefore the more in danger to be taken. 6. This was to him -a temptation from her that lasted days. 7. And yet Joseph refused, -(1.) Her daily temptation; (2.) Her daily solicitation; (3.) Her -daily provocation, heartily, violently, and constantly. For when -she got him by the garment, saying, 'Lie with me,' he left his -garment in her hand and gat him out. Ay, and although contempt, -treachery, slander, accusation, imprisonment, and danger of death -followed--for a whore careth not what mischief she does when -she cannot have her end--yet Joseph will not defile himself, sin -against God, and hazard his own eternal salvation. - -ATTEN. Blessed Joseph! I would thou hadst more fellows! - -WISE. Mr. Badman has more fellows than Joseph, else there would -not be so many whores as there are; for though I doubt not but -that that sex is bad enough this way, yet I verily believe that -many of them are made whores at first by the flatteries of Badman's -fellows. Alas! there is many a woman plunged into this sin at -first even by promises of marriage. I say by these promises they -are flattered, yea, forced into a consenting to these villainies, -and so being in, and growing hardened in their hearts, they at -last give themselves up, even as wicked men do, to act this kind -of wickedness with greediness.[29] But Joseph you see, was of -another mind, for the fear of God was in him. - -I will, before I leave this, tell you here two notable stories; and -I wish Mr. Badman's companions may hear of them. They are found -in Clark's Looking-glass for Sinners; and are these:--Mr. Cleaver, -says Mr. Clark, reports of one whom he knew that had committed the act -of uncleanness, whereupon he fell into such horror of conscience -that he hanged himself, leaving it thus written in a paper:--'Indeed,' -saith he, 'I do acknowledge it to be utterly unlawful for a man -to kill himself, but I am bound to act the magistrate's part, -because the punishment of this sin is death.' - -Clark doth also, in the same page, make mention of two more, who, as -they were committing adultery in London, were immediately struck -dead with fire from heaven, in the very act. Their bodies were so -found, half burned up, and sending out a most loathsome savour. - -ATTEN. These are notable stories indeed. - -WISE. So they are, and I suppose they are as true as notable. - -ATTEN. Well, but I wonder if young Badman's master knew him to be -such a wretch, that he would suffer him in his house. - -WISE. They liked one another even as fire and water do. Young -Badman's ways were odious to his master, and his master's ways -were such as young Badman could not endure. Thus, in these two, -were fulfilled that saying of the Holy Ghost: 'An unjust man is -an abomination to the just; and he that is upright in the way is -an abomination to the wicked' (Prov 29:27). The good man's ways, -Mr. Badman could not abide, nor could the good man abide the bad -ways of his base apprentice. Yet would his master, if he could, -have kept him, and also have learned him his trade. - -ATTEN. If he could! Why, he might, if he would, might he not? - -WISE. Alas, Badman ran away from him once and twice, and would -not at all be ruled. So the next time he did run away from him, -he did let him go indeed. For he gave him no occasion to run away, -except it was by holding of him as much as he could, and that he -could do but little, to good and honest rules of life. And had it -been one's own case, one should have let him go. For what should -a man do that had either regard to his own peace, his children's -good, or the preservation of the rest of his servant's from evil, -but let him go? Had he staid, the house of correction had been most -fit for him, but thither his master was loth to send him, because -of the love that he bore to his father. A house of correction, I -say, had been the fittest place for him, but his master let him -go. - -ATTEN. He ran away, you say, but whither did he run? - - - - -CHAPTER IV. - -[HE GETS A NEW MASTER BAD AS HIMSELF.] - -WISE. Why, to one of his own trade, and also like himself. Thus -the wicked joined hand in hand, and there he served out his time. - -ATTEN. Then, sure, he had his heart's desire when he was with one -so like himself. - -WISE. Yes, so he had, but God gave it him in his anger. - -ATTEN. How do you mean? - -WISE. I mean as before, that for a wicked man to be by the providence -of God turned out of a good man's doors, into a wicked man's house -to dwell, is a sign of the anger of God. For God by this, and such -judgments, says thus to such an one. Thou wicked one, thou lovest -not me, my ways, nor my people; thou castest my law and good counsel -behind thy back. Come, I will dispose of thee in my wrath; thou -shalt be turned over to the ungodly, thou shalt be put to school -to the devil, I will leave thee to sink and swim in sin, till -I shall visit thee with death and judgment. This was, therefore, -another judgment that did come upon this young Badman. - -ATTEN. You have said the truth, for God by such a judgment as -this, in effect says so indeed; for he take them out of the hand -of the just, and binds them up in the hand of the wicked, and -whither they then shall be carried a man may easily imagine. - -WISE. It is one of the saddest tokens of God's anger that happens -to such kind of persons: and that for several reasons. 1. Such a -one, by this judgment, is put out of the way, and from under the -means which ordinarily are made use of to do good to the soul. For -a family, where godliness is professed, and practised, is God's -ordinance, the place which he has appointed to teach young ones the -way and fear of God (Gen 18:18,19). Now, to be put out of such a -family, into a bad, a wicked one, as Mr. Badman was, must needs -be in judgment, and a sign of the anger of God. For in ungodly -families men learn to forget God, to hate goodness, and to estrange -themselves from the ways of those that are good.[30] 2. In bad -families they have continually fresh examples, and also incitements -to evil, and fresh encouragements to it too. Yea, moreover, in -such places evil is commended, praised, well-spoken of, and they -that do it are applauded; and this, to be sure, is a drowning -judgment. 3. Such places are the very haunts and walks of the -infernal spirits, who are continually poisoning the cogitations and -minds of one or other in such families, that they may be able to -poison others. Therefore observe it, usually in wicked families, -some one or two are more arch for wickedness than are any -other that are there. Now such are Satan's conduit pipes, for by -them he conveys of the spawn of hell, through their being crafty -in wickedness, into the ears and souls of their companions. Yea, -and when they have once conceived wickedness, they travail with -it, as doth a woman with child, till they have brought it forth; -'Behold, he travaileth with iniquity, and hath conceived mischief, -and brought forth falsehood' (Psa 7:14). Some men, as here is -intimated in the text, and as was hinted also before, have a kind -of mystical but hellish copulation with the devil, who is the -father, and their soul the mother of sin and wickedness; and they, -so soon as they have conceived by him, finish, by bringing forth -sin, both it and their own damnation (James 1:15). - -ATTEN. How much then doth it concern those parents that love their -children, to see, that if they go from them, they be put into such -families as be good, that they may learn there betimes to eschew -evil, and to follow that which is good! - -WISE. It doth concern them indeed; and it doth also concern them -that take children into their families, to take heed what children -they receive. For a man may soon, by a bad boy, be damaged both -in his name, estate, and family, and also hindered in his peace -and peaceable pursuit after God and godliness; I say, by one such -vermin as a wicked and filthy apprentice. - -ATTEN. True, for one sinner destroyeth much good, and a poor man -is better than a liar. But many times a man cannot help it; for -such as at the beginning promise very fair are by a little time -proved to be very rogues, like young Badman. - -WISE. That is true also; but when a man has done the best he can -to help it, he may with the more confidence expect the blessing -of God to follow, or he shall have the more peace if things go -contrary to his desire. - -ATTEN. Well, but did Mr. Badman and his master agree so well? I -mean his last master, since they were birds of a feather, I mean -since they were so well met for wickedness. - -WISE. This second master was, as before I told you, bad enough; -but yet he would often fall out with young Badman, his servant, -and chide, yea and sometimes beat him too, for his naughty doings. - -ATTEN. What! for all he was so bad himself! This is like the -proverb, The devil corrects vice. - -WISE. I will assure you it is as I say. For you must know that -Badman's ways suited not with his master's gains. Could he have -done as the damsel that we read of, Acts 16:16, did, to wit, fill -his master's purse with his badness, he had certainly been his -white-boy, but it was not so with young Badman; and, therefore, -though his master and he did suit well enough in the main, yet in -this and that point they differed. Young Badman was for neglecting -of his master's business, for going to the whore-house, for -beguiling of his master, for attempting to debauch his daughters, -and the like. No marvel then if they disagreed in these points. -Not so much for that his master had an antipathy against the fact -itself, for he could do so when he was an apprentice; but for that -his servant by his sin made spoil of his commodities, &c., and so -damnified his master. - -Had, as I said before, young Badman's wickedness had only a tendency -to his master's advantage, as could he have sworn, lied, cozened, -cheated, and defrauded customers for his master--and indeed -sometimes he did so--but had that been all that he had done, he -had not had, no, not a wry word from his master; but this was not -always Mr. Badman's way. - -ATTEN. That was well brought in, even the maid that we read of in -the Acts, and the distinction was as clear betwixt the wickedness -and wickedness of servants. - -WISE. Alas! men that are wicked themselves, yet greatly hate -it in others, not simply because it is wickedness, but because -it opposeth their interest. Do you think that that maid's master -would have been troubled at the loss of her, if he had not lost, -with her, his gain? No, I'll warrant you; she might have gone to the -devil for him; but 'when her masters saw that the hope of their -gains was gone,' then, then he fell to persecuting Paul (Acts -16:17-20). But Mr. Badman's master did sometimes lose by Mr. -Badman's sins, and then Badman and his master were at odds. - -ATTEN. Alas, poor Badman! Then it seems thou couldest not at all -times please thy like. - -WISE. No, he could not, and the reason I have told you. - -ATTEN. But do not bad masters condemn themselves in condemning -the badness of their servants? - -WISE. Yes; in that they condemn that in another which they either -have, or do allow in themselves (Rom 14:22). And the time will -come when that very sentence that hath gone out of their own mouths -against the sins of others, themselves living and taking pleasure -in the same, shall return with violence upon their own pates. The -Lord pronounced judgment against Baasha, as for all his evils in -general, so for this in special, because he was 'like the house -of Jeroboam and' yet 'killed him' (1 Kings 16:7). This is Mr. -Badman's master's case; he is like his man, and yet he beats him. -He is like his man, and yet he rails at him for being bad. - -ATTEN. But why did not young Badman run away from this master, as -he ran away from the other? - -WISE. He did not. And if I be not mistaken, the reason why was -this. There was godliness in the house of the first, and that -young Badman could not endure. For fare, for lodging, for work, -and time, he had better, and more by this master's allowance, than -ever he had by his last; but all this would not content, because -godliness was promoted there. He could not abide this praying, this -reading of Scriptures, and hearing, and repeating of sermons; he -could not abide to be told of his transgressions in a sober and -godly manner. - -ATTEN. There is a great deal in the manner of reproof; wicked -men both can and cannot abide to hear their transgressions spoken -against. - -WISE. There is a great deal of difference indeed. This last master -of Mr. Badman's would tell Mr. Badman of his sins in Mr. Badman's -own dialect; he would swear, and curse, and damn, when he told -him of his sins, and this he could bear better, than to be told -of them after a godly sort. Besides, that last master would, when -his passions and rage were over, laugh at and make merry with the -sins of his servant Badman; and that would please young Badman -well. Nothing offended Badman but blows, and those he had but few -of now, because he was pretty well grown up. For the most part -when his master did rage and swear, he would give him oath for -oath, and curse for curse, at least secretly, let him go on as -long as he would. - -ATTEN. This was hellish living. - -WISE. It was hellish living indeed; and a man might say, that with -this master, young Badman completed himself yet more and more -in wickedness, as well as in his trade: for by that he came out -of his time, what with his own inclination to sin, what with his -acquaintance with his three companions, and what with this last -master, and the wickedness he saw in him; he became a sinner in -grain.[31] I think he had a bastard laid to his charge before he -came out of his time. - -ATTEN. Well, but it seems he did live to come out of his time, -but what did he then? - -WISE. Why, he went home to his father, and he, like a loving and -tender-hearted father, received him into his house. - -ATTEN. And how did he carry it there? - -WISE. Why, the reason why he went home, was, for money to set up -for himself; he stayed but a little at home, but that little while -that he did stay, he refrained himself as well as he could, and -did not so much discover himself to be base, for fear his father -should take distaste, and so should refuse, or for a while -forbear to give him money. Yet even then he would have his times, -and companions, and the fill of his lusts with them, but he used -to blind all with this, he was glad to see his old acquaintance, -and they as glad to see him, and he could not in civility but -accommodate them with a bottle or two of wine, or a dozen or two -of drink. - - - - -CHAPTER V. - -[BADMAN IN BUSINESS, THE TRICKS OF A WICKED TRADESMAN.] - -ATTEN. And did the old man give him money to set up with? - -WISE. Yes, above two hundred pounds. - -ATTEN. Therein, I think, the old man was out. Had I been his -father, I would have held him a little at staves-end, till I had -had far better proof of his manners to be good; for I perceive -that his father did know what a naughty boy he had been, both by -what he used to do at home, and because he changed a good master -for a bad, &c. He should not therefore have given him money so -soon. What if he had pinched a little, and gone to journey-work for -a time, that he might have known what a penny was, by his earning -of it? Then, in all probability, he had known better how to have -spent it: yea, and by that time perhaps, have better considered -with himself, how to have lived in the world. Ay, and who knows -but he might have come to himself with the prodigal, and have -asked God and his father forgiveness for the villainies that he -had committed against them. - -WISE. If his father could also have blessed this manner of dealing -to him, and have made it effectual for the ends that you have -propounded, then I should have thought as you. But alas, alas, -you talk as if you never knew, or had at this present forgot what -the bowels and compassions of a father are. Why, did you not serve -your own son so? But it is evident enough that we are better at -giving good counsel to others, than we are at taking good counsel -ourselves. But mine honest neighbour, suppose that Mr. Badman's -father had done as you say, and by so doing had driven his son to -ill courses, what had he bettered either himself or his son in so -doing? - -ATTEN. That is true, but it doth not follow that if the father had -done as I said, the son would have done as you suppose. But if he -had done as you have supposed, what had he done worse than what -he hath done already? - -WISE. He had done bad enough, that is true. But suppose his father -had given him no money, and suppose that young Badman had taken a -pet thereat, and in an anger had gone beyond sea, and his father -had neither seen him, nor heard of him more. Or suppose that of a -mad and headstrong stomach, he had gone to the highway for money, -and so had brought himself to the gallows, and his father and -family to great contempt, or if by so doing he had not brought -himself to that end, yet he had added to all his wickedness such -and such evils besides; and what comfort could his father have had -in this? Besides, when his father had done for him what he could, -with desire to make him an honest man, he would then, whether his -son had proved honest or no, have laid down his head with far more -peace than if he had taken your counsel. - -ATTEN. Nay I think I should not have been forward to have given -advice in the cause; but truly you have given me such an account -of his villainies, that the hearing thereof has made me angry with -him. - -WISE. In an angry mood we may soon outshoot ourselves, but poor -wretch as he is, he is gone to his place. But, as I said, when a -good father hath done what he can for a bad child, and that child -shall prove never the better, he will lie down with far more peace, -than if through severity, he had driven him to inconveniences. - -I remember that I have heard of a good woman, that had, as this -old man, a bad and ungodly son, and she prayed for him, counselled -him, and carried it motherly to him for several years together; -but still he remained bad. At last, upon a time, after she had -been at prayer, as she was wont, for his conversion, she comes to -him, and thus, or to this effect, begins again to admonish him. -Son, said she, thou hast been and art a wicked child, thou hast -cost me many a prayer and tear, and yet thou remainest wicked. -Well, I have done my duty, I have done what I can to save thee; -now I am satisfied, that if I shall see thee damned at the day of -judgment, I shall be so far off from being grieved for thee, that -I shall rejoice to hear the sentence of thy damnation at that day; -and it converted him. - -I tell you that if parents carry it lovingly towards their children, -mixing their mercies with loving rebukes, and their loving rebukes -with fatherly and motherly compassions, they are more likely to -save their children, than by being churlish and severe towards -them: but if they do not save them, if their mercy do them no good, -yet it will greatly ease them at the day of death, to consider; -I have done by love as much as I could, to save and deliver my -child from hell. - -ATTEN. Well I yield. But pray let us return again to Mr. Badman. -You say, that his father gave him a piece of money that he might -set up for himself.[32] - -WISE. Yes, his father did give him a piece of money, and he did -set up, and almost as soon set down again; for he was not long -set up, but by his ill managing of his matters at home, together -with his extravagant expenses abroad, he was got so far into debt, -and had so little in his shop to pay, that he was hard put to it -to keep himself out of prison. But when his creditors understood -that he was about to marry, and in a fair way to get a rich wife, -they said among themselves, We will not be hasty with him; if he -gets a rich wife he will pay us all. - -ATTEN. But how could he so quickly run out, for I perceive it was -in little time, by what you say? - -WISE. It was in little time indeed, I think he was not above two -years and a half in doing of it; but the reason is apparent, for -he being a wild young man, and now having the bridle loose before -him, and being wholly subjected to his lusts and vices, he gave -himself up to the way of his heart, and to the sight of his eye, -forgetting that for all these things God would bring him to judgment -(Eccl 11:9). And he that doth thus, you may be sure, shall not be -able long to stand on his legs. Besides he had now an addition of -new companions; companions you must think most like himself in -manners, and so such that cared not who sunk, if they themselves -might swim. These would often be haunting of him, and of his shop -too when he was absent. They would commonly egg[33] him to the -alehouse, but yet make him jack-pay-for-all; they would also be -borrowing money of him, but take no care to pay again, except it -was with more of their company, which also he liked very well; -and so his poverty came like 'one that travelleth, and his want -as an armed man' (Prov 6:11). But all the while they studied his -temper; he loved to be flattered, praised, and commended for wit, -manhood, and personage; and this was like stroking him over the -face. Thus they colleagued with him, and got yet more and more -into him, and so, like horse leeches, they drew away that little -that his father had given him, and brought him quickly down, almost -to dwell next door to the beggar. - -ATTEN. Then was the saying of the wise man fulfilled, 'He that -keepeth company with harlots,' and 'a companion of fools, shall -be destroyed' (Prov 29:3, 13:20). - -WISE. Ay, and that too, 'A companion of riotous persons shameth -his father' (Prov 28:7).[34] For he, poor man, had both grief and -shame, to see how his son, now at his own hand, behave himself in -the enjoyment of those good things, in and under the lawful use -of which he might have lived to God's glory, his own comfort, and -credit among his neighbours. 'But he that followeth after vain -persons, shall have poverty enough' (Prov 28:19). The way that -he took, led him directly into this condition; for who can expect -other things of one that follows such courses? Besides, when he -was in his shop, he could not abide to be doing; he was naturally -given to idleness. He loved to live high, but his hands refused -to labour; and what else can the end of such an one be but that -which the wise man saith? 'The drunkard and the glutton shall come -to poverty, and drowsiness shall clothe a man with rags' (Prov -23:21).[35] - -ATTEN. But now, methinks, when he was brought thus low, he should -have considered the hand of God that was gone out against him, -and should have smote upon the breast, and have returned. - -WISE. Consideration, good consideration, was far from him, he was -as stout and proud now as ever in all his life, and was as high -too in the pursuit of his sin, as when he was in the midst of his -fulness; only he went now like a tired jade, the devil had rid -him almost off of his legs. - -ATTEN. Well, but what did he do when all was almost gone? - -WISE. Two things were now his play. 1. He bore all in hand by -swearing, and cracking, and lying, that he was as well to pass as -he was the first day he set up for himself, yea that he had rather -got than lost; and he had at his beck some of his companions that -would swear to confirm it as fast as he. - -ATTEN. This was double wickedness, it was a sin to say it, and -another to swear it. - -WISE. That is true, but what evil is that that he will not do, -that is left of God, as I believe Mr. Badman was? - - - - -CHAPTER VI. - -[HIS HYPOCRITICAL COURTSHIP AND MARRIAGE TO A PIOUS RICH YOUNG -LADY.] - -ATTEN. And what was the other thing? - -WISE. Why that which I hinted before, he was for looking out -for a rich wife: and now I am come to some more of his invented, -devised, designed, and abominable roguery, such that will yet -declare him to be a most desperate sinner. - -The thing was this: a wife he wanted, or rather money; for as -for a woman, he could have whores enow at his whistle. But, as I -said, he wanted money, and that must be got by a wife or no way; -nor could he so easily get a wife neither, except he became an -artist at the way of dissembling; nor would dissembling do among -that people that could dissemble as well as he. But there dwelt -a maid not far from him, that was both godly, and one that had a -good portion, but how to get her, there lay all the craft. Well, he -calls a council of some of his most trusty and cunning companions, -and breaks his mind to them; to wit, that he had a mind to marry: -and he also told them to whom; but, said he, how shall I accomplish -my end; she is religious, and I am not? Then one of them made -reply, saying, Since she is religious, you must pretend to be -so likewise, and that for some time before you go to her. Mark -therefore whither she goes daily to hear, and do you go thither -also; but there you must be sure to behave yourself soberly, and -make as if you liked the Word wonderful well; stand also where -she may see you, and when you come home, be sure that you walk -the street very soberly, and go within sight of her. This done -for a while, then go to her, and first talk of how sorry you are -for your sins, and show great love to the religion that she is of, -still speaking well of her preachers and of her godly acquaintance, -bewailing your hard hap that it was not your lot to be acquainted -with her and her fellow-professors sooner; and this is the way -to get her. Also you must write down sermons, talk of scriptures, -and protest that you came a-wooing to her, only because she is -godly, and because you should count it your greatest happiness -if you might but have such a one. As for her money, slight it, it -will be never the further off, that is the way to come soonest at -it, for she will be jealous at first that you come for her money; -you know what she has, but make not a word about it. Do this, and -you shall see if you do not entangle the lass. Thus was the snare -laid for this poor honest maid, and she was quickly catched in -his pit. - -ATTEN. Why, did he take this counsel? - -WISE. Did he! yes, and after a while, went as boldly to her, and -that under a vizard of religion, as if he had been for honesty and -godliness one of the most sincere and upright-hearted in England. -He observed all his points, and followed the advice of his -counsellors, and quickly obtained her too; for natural parts he -had; he was tall, and fair, and had plain, but very good clothes -on his back; and his religion was the more easily attained; for he -had seen something in the house of his father, and first master, -and so could the more readily put himself into the form and show -thereof. - -So he appointed his day, and went to her, as that he might easily -do, for she had neither father nor mother to oppose. Well, when -he was come, and had given her a civil compliment, to let her -understand why he was come, then he began and told her that he had -found in his heart a great deal of love to her person; and that -of all the damsels in the world he had pitched upon her, if she -thought fit, to make her his beloved wife. The reasons, as he told -her, why he had pitched upon her were her religious and personal -excellencies; and therefore entreated her to take his condition -into her tender and loving consideration. As for the world, quoth -he, I have a very good trade, and can maintain myself and family -well, while my wife sits still on her seat; I have got thus and -thus much already, and feel money come in every day, but that is -not the thing that I aim at; it is an honest and godly wife. Then -he would present her with a good book or two, pretending how much -good he had got by them himself. He would also be often speaking -well of godly ministers, especially of those that he perceived -she liked, and loved most. Besides he would be often telling of -her what a godly father he had, and what a new man he was also -become himself; and thus did this treacherous dealer deal with this -honest and good girl, to her great grief and sorrow, as afterward -you shall hear. - -ATTEN. But had the maid no friend to look after her? - -WISE. Her father and mother were dead, and that he knew well -enough, and so she was the more easily overcome by his naughty -lying tongue. But if she had never so many friends, she might have -been beguiled by him. It is too much the custom of young people -now, to think themselves wise enough to make their own choice; and -that they need not ask counsel of those that are older, and also -wiser than they; but this is a great fault in them, and many of -them have paid dear for it. Well, to be short, in little time Mr. -Badman obtains his desire, gets this honest girl, and her money, -is married to her, brings her home, makes a feast, entertains her -royally, but her portion must pay for all. - -ATTEN. This was wonderful deceitful doings, a man shall seldom -hear of the like. - -WISE. By this his doing, he showed how little he feared God, and -what little dread he had of his judgments. For all this carriage, -and all these words were by him premeditated evil; he knew he lied, -he knew he dissembled; yea, he knew that he made use of the name -of God, of religion, good men, and good books, but as a stalking-horse, -thereby the better to catch his game. In all this his glorious -pretence of religion, he was but a glorious painted hypocrite, and -hypocrisy is the highest sin that a poor carnal wretch can attain -unto; it is also a sin that most dareth God, and that also bringeth -the greater damnation. Now was he a whited wall, now was he a -painted sepulchre (Matt 23:27). Now was he a grave that appeared -not (Luke 11:44). For this poor, honest, godly damsel, little -thought that both her peace and comfort, and estate, and liberty, -and person, and all, were going to her burial, when she was going -to be married to Mr. Badman; and yet so it was, she enjoyed herself -but little afterwards; she was as if she was dead and buried to -what she enjoyed before. - -ATTEN. Certainly some wonderful judgment of God must attend and -overtake such wicked men as these. - -WISE. You may be sure that they shall have judgment to the full, -for all these things, when the day of judgment is come. But as -for judgment upon them in this life, it doth not always come, no -not upon those that are worthy thereof. 'they that tempt God are -delivered, and they that work wickedness are set up' (Mal 3:15). -But they are reserved to the day of wrath; and then, for their -wickedness, God will repay them to their faces. 'The wicked is -reserved to the day of destruction; they shall be brought forth -to the day of wrath. Who shall declare his way to his face? and -who shall repay him what he hath done? Yet shall he be brought to -the grave, and shall remain in the tomb' (Job 21:30-32). That is, -ordinarily they escape God's hand in this life, save only a few -examples are made, that others may be cautioned, and take warning -thereby. But at the day of judgment they must be rebuked for their -evil with the lashes of devouring fire. - -ATTEN. Can you give me no examples of God's wrath upon men that -have acted this tragical wicked deed of Mr. Badman. - -WISE. Yes; Hamor and Shechem, and all the men of their city, for -attempting to make God and religion the stalking-horse to get Jacob's -daughters to wife, were together slain with the edge of the sword. -A judgment of God upon them, no doubt, for their dissembling in -that matter (Gen 34:1). All manner of lying and dissembling is -dreadful, but to make God and religion a disguise, therewith to -blind thy dissimulation from others' eyes, is highly provoking -to the Divine majesty. I knew one that dwelt not far off from our -town, that got him a wife as Mr. Badman got his; but he did not -enjoy her long; for one night as he was riding home from his -companions, where he had been at a neighbouring town, his horse -threw him to the ground, where he was found dead at break of day; -frightfully and lamentably mangled with his fall, and besmeared -with his own blood. - -ATTEN. Well, but pray return again to Mr. Badman; how did he carry -it to his wife, after he was married to her? - -WISE. Nay, let us take things along as we go. He had not been -married but a little while, but his creditors came upon him for -their money. He deferred them a little while, but at last things -were come to that point that pay he must, or must do worse; so -he appointed them a time, and they came for their money, and he -payed them down with her money, before her eyes, for those goods -that he had profusely spent among his whores long before, besides -the portion that his father gave him, to the value of two hundred -pounds. - -ATTEN. This beginning was bad, but what shall I say? It was like -Mr. Badman himself. Poor woman! this was but a bad beginning for -her; I fear it filled her with trouble enough, as I think such a -beginning would have done one perhaps much stronger than she. - -WISE. Trouble, aye, you may be sure of it, but now it was too late -to repent; she should have looked better to herself when being -wary would have done her good; her harms may be an advantage to -others that will learn to take heed thereby, but for herself, she -must take what follows, even such a life now as Mr. Badman her -husband will lead her, and that will be bad enough. - -ATTEN. This beginning was bad, and yet I fear it was but the -beginning of bad. - -WISE. You may be sure that it was but the beginning of badness, for -other evils came on apace; as, for instance, it was but a little -while after he was married, but he hangs his religion upon the -hedge, or rather dealt with it as men deal with their old clothes, -who cast them off, or leave them to others to wear; for his part -he would be religious no longer. - -Now therefore he had pulled off his vizard, and began to show -himself in his old shape, a base, wicked, debauched fellow; and -now the poor woman saw that she was betrayed indeed, now also his -old companions begin to flock about him, and to haunt his house -and shop as formerly. And who with them but Mr. Badman? And who -with him again but they? - -Now those good people that used to company with his wife began to -be amazed and discouraged, also he would frown and glout[36] upon -them as if he abhorred, the appearance of them, so that in little -time he drove all good company from her, and made her sit solitary -by herself. He also began now to go out a-nights to those drabs -who were his familiars before, with whom he would stay sometimes -till midnight, and sometimes till almost morning, and then would -come home as drunk as a swine: and this was the course of Mr. -Badman. - - - - -CHAPTER VII. - -[HE THROWS OFF THE MASK AND CRUELLY TREATS HIS WIFE.] - -Now when he came home in this case, if his wife did but speak a work -to him about where he had been and why he had so abused himself, -though her words were spoken in never so much meekness and love, -then she was whore, and bitch, and jade! and it was well if she -missed his fingers and heels. Sometimes also he would bring his -punks home to his house, and woe be to his wife when they were -gone if she did not entertain them with all varieties possible, -and also carry it lovingly to them. Thus this good woman was made -by Badman, her husband, to possess nothing but disappointments -as to all that he had promised her, or that she hoped to have at -his hands. - -But that that added pressing weight to all her sorrow was that, -as he had cast away all religion himself, so he attempted, if -possible, to make her do so too. He would not suffer her to go -out to the preaching of the word of Christ, nor to the rest of his -appointments, for the health and salvation of her soul. He would -now taunt at and reflectingly speak of her preachers, and would -receive, yea, raise scandals of them, to her very great grief and -affliction. - -Now she scarce durst go to an honest neighbour's house, or have -a good book in her hand, especially when he had his companions in -his house, or had got a little drink in his head. He would also, -when he perceived that she was dejected, speak tauntingly and -mockingly to her in the presence of his companions, calling of her -his religious wife, his demure dame, and the like, also he would -make a sport of her among his wanton ones abroad. - -If she did ask him, as sometimes she would, to let her go out to a -sermon, he would in a churlish manner reply, Keep at home, keep -at home and look to your business, we cannot live by hearing -of sermons. If she still urged that he would let her go, then he -would say to her, Go if you dare. He would also charged her with -giving of what he had to her ministers, when, vile wretch, he had -spent it on his vain companions before. This was the life that Mr. -Badman's good wife lived, within few months after he had married -her. - -ATTEN. This was a disappointment indeed. - -WISE. A disappointment indeed, as ever I think poor woman had. -One would think that the knave might a little let her have had her -will since it was nothing but to be honest, and since she brought -him so sweet, so lumping a portion--for she brought hundreds into -his house--I say, one would think he should have let her had her -own will a little, since she desired it only in the service and -worship of God; but could she win him to grant her that? No, not -a bit, if it would have saved her life. True, sometimes she would -steal out when he was from home, or on a journey, or among his -drunken companions, but with all privacy imaginable; and, poor -woman, this advantage she had she carried it so to all her neighbours -that, though many of them were but carnal, yet they would not -betray her, or tell of her going out to the Word if they saw it, -but would rather endeavor to hide it from Mr. Badman himself. - -ATTEN. This carriage of his to her was enough to break her heart. - -WISE. It was enough to do it indeed, yea, it did effectually do -it. It killed her in time, yea, it was all the time a killing of -her. She would oftentimes, when she sat by herself, thus mournfully -bewail her condition:--'Woe is me that I sojourn in Meshech,' and -'that I dwell in the tents of Kedar! My soul hath long dwelt with -him that hateth peace.' O 'what shall be given unto thee,' thou -'deceitful tongue?' 'or what shall be done unto thee, thou false -tongue?' (Psa 120). I am a woman grieved in spirit, my husband has -bought me and sold me for his lusts. It was not me, but my money -that he wanted; O that he had had it, so I had had my liberty! This -she said, not of contempt of his person, but of his conditions,[37] -and because she saw that, by his hypocritical tongue, he had brought -her not only almost to beggary, but robbed her of the Word of God. - -ATTEN. It is a deadly thing, I see, to be unequally yoked with -unbelievers. If this woman had had a good husband, how happily -might they have lived together! Such an one would have prayed for -her, taught her, and also would have encouraged her in the faith -and ways of God; but now, poor creature, instead of this there is -nothing but the quite contrary. - -WISE. It is a deadly thing indeed, and therefore, by the Word of -God, his people are forbid to be joined in marriage with them. -'Be ye not,' saith it, 'unequally yoked together with unbelievers: -for what fellowship hath righteousness with unrighteousness? and -what communion hath light with darkness? And what concord hath -Christ with Belial? or what part hath he that believeth with an -infidel? and what agreement hath the temple of God with idols?' -(2 Cor 6:14-16). There can be no agreement where such matches are -made; even God himself hath declared the contrary from the beginning -of the world. 'I,' says he, 'will put enmity between thee and the -woman, and between thy seed and her seed' (Gen 3:15). Therefore he -saith in another place they can mix no better than iron and clay -(Dan 2:43). I say they cannot agree, they cannot be one, and -therefore they should be aware at first, and not lightly receive -such into their affections. God has often made such matches bitter, -especially to his own. Such matches are, as God said of Eli's sons -that were spared, to consume the eyes and to grieve the heart. -O! the wailing and lamentation that they have made that have been -thus yoked, especially if they were such as would be so yoked -against their light and good counsel to the contrary. - -ATTEN. Alas! he deluded her with his tongue, and feigned reformation. - -WISE. Well, well, she should have gone more warily to work. What -if she had acquainted some of her best, most knowing, and godly -friends therewith? What if she had engaged a godly minister or two -to have talked with Mr. Badman? Also, what if she had laid wait -round about him, to espy if he was not otherwise behind her back -than he was before her face? And besides I verily think--since -in the multitude of counsellors there is safety--that if she had -acquainted the congregation with it, and desired them to spend some -time in prayer to God about it, and if she must have had him, to -have received him as to his godliness upon the judgment of others, -rather than her own--she knowing them to be godly and judicious and -unbiased men--she had had more peace all her life after, than to -trust to her own poor, raw, womanish judgment as she did. Love is -blind, and will see nothing amiss where others may see a hundred -faults. Therefore I say she should not have trusted to her own -thoughts in the matter of his goodness. - -As to his person, there she was fittest to judge, because she -was to be the person pleased, but as to his godliness, there the -Word was the fittest judge, and they that could best understand -it, because God was therein to be pleased. I wish that all young -maidens will take heed of being beguiled with flattering words, -with feigning and lying speeches, and take the best way to preserve -themselves from being bought and sold by wicked men as she was, -lest they repent with her, when, as to this, repentance will do -them no good, but for their unadvisedness go sorrowing to their -graves. - -ATTEN. Well things are past with this poor woman and cannot be -called back, let others beware by her misfortunes, lest they also -fall into her distress. - -WISE. That is the thing that I say, let them take heed, lest for -their unadvisedness they smart, as this poor woman has done. And -ah! methinks, that they that yet are single persons, and that are -tempted to marry to such as Mr. Badman, would, to inform and warn -themselves in this matter before they entangle themselves, but -go to some that already are in the snare, and ask them how it is -with them, as to the suitable or unsuitableness of their marriage, -and desire their advice. Surely they would ring such a peal in -their ears about the unequality, unsuitableness, disadvantages, -and disquietments, and sins that attend such marriages, that -would make them beware as long as they live. But the bird in the -air knows not the notes of the bird in the snare until she comes -thither herself. Besides, to make up such marriages, Satan and -carnal reason, and lust, or at least inconsiderateness, has the -chiefest hand; and where these things bear sway, designs, though -never so destructive, will go headlong on; and therefore I fear that -but little warning will be taken by young girls at Mr. Badman's -wife's affliction. - -ATTEN. But are there no dissuasive arguments to lay before such, -to prevent their future misery? - -WISE. Yes: there is the law of God, that forbiddeth marriage with -unbelievers. These kind of marriages also are condemned even by -irrational creatures. 1. It is forbidden by the law of God, both -in the Old Testament and in the New. 1. In the Old. Thou shalt not -'make marriages with them; thy daughter thou shalt not give unto -his son, nor his daughter shalt thou take unto thy son' (Deut -7:3). 2. In the New Testament it is forbidden. 'Be ye not unequally -yoked together with unbelievers,' let them marry to whom they -will, 'only in the Lord' (2 Cor 6:14-16; 1 Cor 7:39). - -Here now is a prohibition, plainly forbidding the believer to -marry with the unbeliever, therefore they should not do it. Again, -these unwarrantable marriages are, as I may so say, condemned by -irrational creatures, who will not couple but with their own sort. -Will the sheep couple with a dog, the partridge with a crow, or -the pheasant with an owl? No, they will strictly tie up themselves -to those of their own sort only. Yea, it sets all the world a -wondering, when they see or hear the contrary. Man only is most -subject to wink at, and allow of these unlawful mixtures of men -and women; because man only is a sinful beast, a sinful bird, -therefore he, above all, will take upon him, by rebellious actions, -to answer, or rather to oppose and violate the law of his God and -Creator; nor shall these or other interrogatories, What fellowship? -what concord? what agreement? what communion can there be in such -marriages? be counted of weight or thought worth the answering by -him, - -But further, the dangers that such do commonly run themselves -into, should be to others a dissuasive argument to stop them from -doing the like: for besides the distresses of Mr. Badman's wife, -many that have had very hopeful beginnings for heaven, have, by -virtue of the mischiefs that have attended these unlawful marriages, -miserably and fearfully miscarried. Soon after such marriages, -conviction, the first step towards heaven, hath ceased; prayer, the -next step towards heaven, hath ceased; hungerings and thirstings -after salvation, another step towards the kingdom of heaven, hath -ceased. In a word, such marriages have estranged them from the -Word, from their godly and faithful friends, and have brought them -again into carnal company, among carnal friends, and also into -carnal delights, where, and with whom, they have in conclusion -both sinfully abode, and miserably perished. - -And this is one reason why God hath forbidden this kind of unequal -marriages. 'For they,' saith he, meaning the ungodly, 'will turn -away thy son from following me, that they may serve other gods; -so will the anger of the Lord be kindled against you, and destroy -thee suddenly' (Deut 7:4). Now mark, there were some in Israel, -that would notwithstanding this prohibition, venture to marry -to the heathens and unbelievers. But what followed? 'They served -their idols, they sacrificed their sons and their daughters unto -devils. Thus were they defiled with their own works, and went a -whoring with their own inventions; therefore was the wrath of the -Lord kindled against his people, insomuch that he abhorred his -own inheritance' (Psa 106:36-40). - -ATTEN. But let us return again to Mr. Badman; had he any children -by his wife? - -WISE. Yes, seven. - -ATTEN. I doubt they were but badly brought up. - -WISE. One of them loved its mother dearly, and would constantly -hearken to her voice. Now that child she had the opportunity to -instruct in the principles of Christian religion, and it became -a very gracious child. But that child Mr. Badman could not abide, -he would seldom afford it a pleasant word, but would scowl and -frown upon it, speak churlishly and doggedly to it, and though, -as to nature, it was the most feeble of the seven, yet it oftenest -felt the weight of its father's fingers. Three of his children -did directly follow his steps, and began to be as vile as, in his -youth, he was himself. The other that remained became a kind of -mongrel[38] professors, not so bad as their father, nor so good as -their mother, but were betwixt them both. They had their mother's -notions, and their father's actions, and were much like those that -you read of in the book of Nehemiah; these children were half of -Ashdod, 'and could not speak in the Jews' language, but according -to the language of each people' (Neh 13:24). - -ATTEN. What you say in this matter is observable, and if I take -not my mark amiss, it often happeneth after this manner where such -unlawful marriages are contracted. - -WISE. It sometimes doth so, and the reason, with respect to their -parents, is this. Where the one of the parents is godly, and the -other ungodly and vile, though they can agree in begetting of -children, yet they strive for their children when they are born. -The godly parent strives for the child, and by prayers, counsel, -and good examples, labours to make it holy in body and soul, -and so fit for the kingdom of heaven; but the ungodly would have -it like himself, wicked, and base, and sinful; and so they both -give instructions accordingly. Instructions did I say? yea, and -examples too according to their minds. Thus the godly, as Hannah, -is presenting her Samuel unto the Lord: but the ungodly, like them -that went before them, are for offering their children to Moloch, -to an idol, to sin, to the devil, and to hell. Thus one hearkeneth -to the law of their mother and is preserved from destruction, but -as for the other, as their fathers did, so do they. Thus did Mr. -Badman and his wife part some of their children betwixt them; but -as for the other three that were, as it were, mongrels, betwixt -both, they were like unto those that you read of in Kings, they -feared the Lord, but served their own idols (2 Kings 17). They -had, as I said, their mother's notions, and I will add, profession -too; but their father's lusts, and something of his life. Now -their father did not like them, because they had their mother's -tongue; and the mother did not like them because they had still -their father's heart and life; nor were they indeed fit company -for good or bad. The good would not trust them because they were -bad, the bad would not trust them because they were good; namely, -the good would not trust them because they were bad in their lives, -and the bad would not trust them because they were good in their -words. So they were forced with Esau to join in affinity with -Ishmael; to wit, to look out a people that were hypocrites like -themselves, and with them they matched, and lived, and died. - -ATTEN. Poor woman, she could not but have much perplexity. - -WISE. Yea, and poor children, that ever they were sent into the -world as the fruit of the loins, and under the government of such -a father as Mr. Badman. - -ATTEN. You say right, for such children lie almost under all manner -of disadvantages: but we must say nothing, because this also is -the sovereign will of God. - -WISE. We may not by any means object against God; yet we may talk -of the advantages and disadvantages that children have by having -for their parents such as are either godly or the contrary. - -ATTEN. You say right, we may so, and pray now, since we are about -it, speak something in brief unto it, that is, unto this: what -advantage those children have above others, that have for their -parents such as indeed are godly? - -WISE. So I will, only I must first premise these two or three -things. 1. They have not the advantage of election for their fathers' -sakes. 2. They are born as others, the children of wrath, though -they come of godly parents. 3. Grace comes not unto them as an -inheritance, because they have godly parents. These things premised -I shall now proceed. - -1. The children of godly parents are the children of many prayers. -They are prayed for before, and prayed for after they are born; -and the prayer of a godly father and godly mother doth much. 2. -They have the advantage of what restraint is possible, from what -evils their parents see them inclinable to, and that is a second -mercy. 3. They have the advantage of godly instruction, and of -being told which be and which be not the right ways of the Lord. -4. They have also those ways commended unto them, and spoken well -of in their hearing, that are good. 5. Such are also, what may be -kept out of evil company, from evil books, and from being taught -the way of swearing, lying, and the like, as sabbath-breaking, -and mocking at good men and good things, and this is a very great -mercy. 6. They ave also the benefit of a godly life set before -them doctrinally by their parents, and that doctrine backed with -a godly and holy example. And all these are very great advantages. - -Now all these advantages the children of ungodly parents want; -and so are more in danger of being carried away with the error of -the wicked. For ungodly parents neither pray for their children, -nor do nor can they heartily instruct them; they do not after a -godly manner restrain them from evil, nor do they keep them from -evil company. They are not grieved at, nor yet do they forewarn -their children to beware of such evil actions that are abomination -to God and to all good men. They let their children break the -sabbath, swear, lie, be wicked and vain. They commend not to their -children a holy life, nor set a good example before their eyes. -No, they do in all things contrary: estranging of their children -what they can, from the love of God and all good men, so soon as -they are born. Therefore it is a very great judgment of God upon -children, to be the offspring of base and ungodly men (Job 30:8). - -ATTEN. Well, but before we leave Mr. Badman's wife and children, -I have a mind, if you please, to inquire a little more after one -thing, the which I am sure you can satisfy me in. - -WISE. What is that? - -ATTEN. You said a while ago that this Mr. Badman would not suffer -his wife to go out to hear such godly ministers as she liked, but -said, if she did, she had as good never come home any more. Did -he often carry it thus to her? - -WISE. He did say so, he did often say so. This I told you then, -and had also then told you more, but that other things put me out. - -ATTEN. Well said; pray, therefore, now go on. - -WISE. So I will. Upon a time, she was, on a Lord's day, for going -to hear a sermon, and Mr. Badman was unwilling she should; but -she at that time, as it seems, did put on more courage than she -was wont; and, therefore, after she had spent upon him a great -many fair words and entreaties, if perhaps she might have prevailed -by them, but all to no purpose at all, at last she said she would -go, and rendered this reason for it: I have a husband, but also -a God; my God has commanded me, and that upon pain of damnation, -to be a continual worshipper of him, and that in the way of his -own appointments. I have a husband, but also a soul, and my soul -ought to be more unto me than all the world besides. This soul -of mine I will look after, care for, and, if I can, provide it a -heaven for its habitation. You are commanded to love me, as you -love your own body, and so do I love you; but I tell you true, I -prefer my soul before all the world, and its salvation I will seek -(Eph 5:28).[39] - -At this, first he gave her an ugly wish, and then fell into -a fearful rage, and sware moreover that if she did go, he would -make both her and all her damnable brotherhood, for so he was -pleased to call them, to repent their coming thither. - -ATTEN. But what should he mean by that? - -WISE. You may easily guess what he meant. He meant he would turn -informer,[40] and so either weary out those that she loved from -meeting together to worship God, or make them pay dearly for their -so doing, the which, if he did, he knew it would vex every vein -of her tender heart. - -ATTEN. But do you think Mr. Badman would have been so base? - -WISE. Truly he had malice and enmity enough in his heart to do it, -only he was a tradesman; also he knew that he must live by his -neighbours, and so he had that little wit in his anger, that he -refrained himself and did it not. But, as I said, he had malice -and envy enough in his heart to have made him to do it, only he -thought it would worst him in his trade; yet these three things -he would be doing: 1. He would be putting of others on to molest -and abuse her friends. 2. He would be glad when he heard that any -mischief befel them. 3. And would laugh at her when he saw her -troubled for them. And now I have told you Mr. Badman's way as to -this. - -ATTEN. But was he not afraid of the judgments of God that did fly -about at that time? - -WISE. He regarded not the judgment nor mercy of God, for had -he at all done that he could not have done as he did. But what -judgments do you mean? - -ATTEN. Such judgments, that if Mr. Badman himself had taken but -sober notice of, they might have made him a hung down his ears. - -WISE. Why, have you heard of any such persons that the judgments -of God have overtaken. - -ATTEN. Yes, and so, I believe, have you too, though you make so -strange about it. - -WISE. I have so indeed, to my astonishment and wonder. - -ATTEN. Pray, therefore, if you please, tell me what it is, as to -this, that you know; and then, perhaps, I may also say something -to you of the same. - -WISE. In our town there was one W. S., a man of a very wicked -life; and he, when there seemed to be countenance given to it, -would needs turn informer. Well, so he did, and was as diligent in -his business as most of them could be; he would watch of nights, -climb trees, and range the woods of days, if possible, to find -out the meeters, for then they were forced to meet in the fields; -yea, he would curse them bitterly, and swear most fearfully what -he would do to them when he found them. Well, after he had gone -on like a bedlam in his course awhile, and had done some mischiefs -to the people, he was stricken by the hand of God, and that in -this manner: 1. Although he had his tongue naturally at will, now -he was taken with a flattering in his speech, and could not for -weeks together speak otherwise than just like a man that was drunk. -2. Then he was taken with a drauling, or slabbering at his mouth, -which slabber sometimes would hang at his mouth well nigh half-way -down to the ground. 3. Then he had such a weakness in the back -sinews of his neck, that ofttimes he could not look up before him, -unless he clapped his hand hard upon his forehead, and held up -his head that way, by strength of hand. 4. After this his speech -went quite away, and he could speak no more than a swine or a -bear. Therefore, like one of them, he would gruntle and make an -ugly noise, according as he was offended, or pleased, or would -have anything done, &c. - -In this posture he continued for the space of half a year or -thereabouts, all the while otherwise well, and could go about his -business, save once that he had a fall from the bell as it hangs -in our steeple, which it was a wonder it did not kill him. But -after that he also walked about, until God had made a sufficient -spectacle of his judgment of his sin, and then on a sudden he was -stricken, and died miserably; and so there was an end of him and -his doings. - -I will tell you of another. About four miles from St. Neots, there -was a gentleman had a man, and he would needs be an informer, -and a lusty young man he was. Well, an informer he was, and did -much distress some people, and had perfected his informations so -effectually against some, that there was nothing further to do but -for the constables to make distress on the people, that he might -have the money or goods; and, as I heard, he hastened them much -to do it. Now, while he was in the heat of his work, as he stood -one day by the fire-side, he had, it should seem, a mind to a sop -in the pan, for the spit was then at the fire, so he went to make -him one; but behold, a dog, some say his own dog, took distaste -at something, and bit his master by the leg; the which bite, -notwithstanding all the means that was used to cure him, turned, -as was said, to a gangrene; however, that wound was his death, and -that a dreadful one too. For my relator said that he lay in such -a condition by this bite, as the beginning, until his flesh rotted -from off him before he went out of the world. But what need I -instance in particular persons; when the judgment of God against -this kind of people was made manifest, I think I may say, if not -in all, yet in most of the counties in England where such poor -creatures were. But I would, if it had been the will of God, that -neither I nor anybody else, could tell you more of these stories; -true stories, that are neither lie nor romance. - -ATTEN. Well, I also heard of both these myself, and of more too, -as remarkable in their kind as these, if I had any list to tell -them; but let us leave those that are behind to others, or to the -coming of Christ, who then will justify or condemn them, as the -merit of their work shall require; or if they repented, and found -mercy, I shall be glad when I know it, for I wish not a curse to -the soul of mine enemy. - -WISE. There can be no pleasure in the telling of such stories, -though to hear of them may do us a pleasure. They may put us in -mind that there is a God that judgeth in the earth, and that doth -not always forget nor defer to hear the cry of the destitute; they -also carry along with them both caution and counsel to those that -are the survivors of such. Let us tremble at the judgments of -God, and be afraid of sinning against him, and it shall be our -protection. It shall go well with them that fear God, that fear -before him. - -ATTEN. Well, Sir, as you have intimated, so I think we have, in -this place, spoken enough about these kind of men; if you please, -let us return again to Mr. Badman himself, if you have any more -to say of him. - -WISE. More! we have yet scarce thoroughly begun with anything -that we have said. All the particulars are in themselves so full -of badness, that we have rather only looked in them, than indeed -said anything to them; but we will pass them and proceed. You have -heard of the sins of his youth, of his apprenticeship, and how he -set up, and married, and what a life he hath led his wife; and now -I will tell you some more of his pranks. He had the very knack -for knavery; had he, as I said before, been bound to serve an -apprenticeship to all these things, he could not have been more -cunning, he could not have been more artificial at it. - -ATTEN. Nor perhaps so artificially neither. For as none can teach -goodness like to God himself, so, concerning sin and knavery, -none can teach a man it like the devil, to whom, as I perceive, -Mr. Badman went to school from his childhood to the end of his -life. But, pray, Sir, make a beginning. - -WISE. Well, so I will. You may remember that I told you what a -condition he was in for money before he did marry, and how he got -a rich wife, with whose money he paid his debts. How, when he had -paid his debts, he having some money left, he sets up again as -briskly as ever, keeps a great shop, drives a great trade, and runs -again a great way into debt; but now not into the debt of one or -two, but into the debt of many, so that at last he came to owe -some thousands, and thus he went on a good while. And, to pursue -his ends the better, he begun now to study to please all men, -and to suit himself to any company; he could now be as they, say -as they, that is, if he listed; and then he would list, when he -perceived that by so doing he might either make them his customers -or creditors for his commodities. If he dealt with honest men, -as with some honest men he did, then he would be as they, talk as -they, seem to be sober as they, talk of justice and religion as -they, and against debauchery as they; yea, and would too seem -to show a dislike of them that said, did, or were otherwise than -honest. - -Again, when he did light among those that were bad, then he would -be as they, but yet more close and cautiously, except they were -sure of his company. Then he would carry it openly, be as they, -say, damn them and sink them[41] as they. If they railed on good -men, so could he; if they railed on religion, so could he; if -they talked beastly, vainly, idly, so would he; if they were for -drinking, swearing, whoring, or any the like villainies, so was -he. This was now the path he trod in, and could do all artificially -as any man alive. And now he thought himself a perfect man, he -thought he was always a boy till now. What think you now of Mr. -Badman? - -ATTEN. Think! why I think he was an atheist; for no man but an -atheist can do this. I say it cannot be but that the man that is -such as this Mr. Badman must be a rank and stinking atheist, for -he that believes that there is either God or devil, heaven or -hell, or death and judgment after, cannot do as Mr. Badman did; I -mean if he could do these things without reluctancy and check of -conscience, yea, if he had not sorrow and remorse for such abominable -sins as these. - -WISE. Nay, he was so far off from reluctances and remorse of -conscience for these things, that he counted them the excellency -of his attainments, the quintessence of his wit, his rare and -singular virtues, such as but few besides himself could be the -masters of. Therefore, as for those that made boggle and stop at -things, and that could not in conscience, and for fear of death -and judgment, do such things as he, he would call them fools and -noddies,[42] and charge them for being frighted with the talk of -unseen bugbears, and would encourage them, if they would be men -indeed, to labour after the attainment of this his excellent art. -He would oftentimes please himself with the thoughts of what he -could do in this matter, saying within himself, I can be religious -and irreligious, I can be anything or nothing; I can swear, and -speak against swearing; I can lie, and speak against lying; I can -drink, wench, be unclean, and defraud, and not be troubled for it. -Now I enjoy myself, and am master of mine own ways, and not they -of me. This I have attained with much study, great care, and more -pains. But this his talk should be only with himself, to his wife, -who he knew durst not divulge it, or among his intimates, to whom -he knew he might say any thing. - -ATTEN. Did I call him before an atheist? I may call him now a -devil, or a man possessed with one, if not with many. I think that -there cannot be found in every corner such a one as this. True, -it is said of king Ahaz that he sinned more and more (2 Chron -28:22). And of Ahab, that he sold 'himself to work wickedness' -(1 Kings 21:25). And of the men of Sodom, that they 'were sinners -before the Lord exceedingly' (Gen 13:13). - -WISE. An atheist he was no doubt, if there be such a thing as -an atheist in the world; but for all his brags of perfection and -security in his wickedness, I believe that at times God did let -down fire from heaven into his conscience (Job 21:17). True, I -believe he would quickly put it out again, and grow more wicked -and desperate afterward, but this also turned to his destruction, -as afterward you may hear. - -But I am not of your mind to think that there are but few such -in the world, except you mean as to the degree of wickedness unto -which he had attained. For otherwise, no doubt, there is abundance of -such as he; men of the same mind, of the same principles, and of -the same conscience too, to put them into practice. Yea, I believe -that there are many that are endeavouring to attain to the same -pitch of wickedness, and all them are such as he in the judgment -of the law, nor will their want of hellish wit to attain thereto -excuse them at the day of judgment. You know that in all science -some are more arch than some, and so it is in the art as well as -in the practice of wickedness, some are two-fold and some seven-fold -more the children of hell than others--and yet all the children -of hell--else they would all be masters, and none scholars in the -school of wickedness. But there must be masters, and there must -be learners; Mr. Badman was a master in this art, and therefore -it follows that he must be an arch and chief one in that mystery. - -ATTEN. You are in the right, for I perceive that some men, though -they desire it, are not so arch in the practice thereof as others, -but are, as I suppose they call them, fools and dunces to the rest, -their heads and capacities will not serve them to act and do so -wickedly. But Mr. Badman wanted not a wicked head to contrive, as -well as a wicked heart to do his wickedness. - -WISE. True, but yet I say such men shall at the day of judgment be -judged, not only for what they are, but also for what they would -be. For if 'the thought of foolishness is sin,' doubtless the -desire of foolishness is more sin; and if the desire be more, the -endeavour after it must needs be more and more (Psa 24:9). He -then that is not an artificial atheist and transgressor, yet if he -desires to be so, if he endeavoureth to be so, he shall be judged -and condemned to hell for such a one. For the law judgeth men, -as I said, according to what they would be. He that 'looketh on a -woman to lust after her, hath committed adultery with her already -in his heart' (Matt 5:28). By the same rule, he that would steal -doth steal he that would cheat, doth cheat; he that would swear, -doth swear; and he that would commit adultery, doth do so. For God -judgeth men according to the working of their minds, and saith, -'As he thinketh, so is he' (Prov 23:7). That is, so is he in -his heart, in his intentions, in his desires, in his endeavours; -and God's law, I say, lays hold of the desires, intentions, and -endeavours, even as it lays hold of the act of wickedness itself -(Matt 5; Rom 7:7). A man then that desires to be as bad as Mr. -Badman, and desires to be so wicked have many in their hearts, -though he never attains to that proficiency in wickedness as he, -shall be judged for as bad a man as he, because it was in his -desires to be such a wicked one. - -ATTEN. But this height of wickedness in Mr. Badman will not yet -out of my mind. This hard, desperate, or, what shall I call it, -diabolical frame of heart, was in him a foundation, a ground-work -to all acts and deeds that were evil. - -WISE. The heart, and the desperate wickedness of it, is the foundation -and ground-work of all. Atheism, professed and practical, spring -both out of the heart, yea, and all manner of evil besides. For -they be not bad deeds that make a bad man, but he is already a -bad man that doth bad deeds. A man must be wicked before he can -do wickedness. 'Wickedness proceedeth form the wicked' (1 Sam -24:13). It is an evil tree that bars evil fruit. Men gather no -grapes of thorns; the heart therefore must be evil before the man -can do evil, and good before the man doth good (Matt 7:16-18). - -ATTEN. Now I see the reason why Mr. Badman was so base as to get -a wife by dissimulation, and to abuse her so like a villain when -he had got her, it was because he was before, by a wicked heart, -prepared to act wickedness. - -WISE. You may be sure of it, 'For from within, out of the heart -of men, proceed evil thoughts, adulteries, fornications, murders, -thefts, covetousness, wickedness, deceit, lasciviousness, an evil -eye, blasphemy, pride, foolishness: all these things come from -within and defile the man' (Mark 7:20-23). And a man, as his -naughty mind inclines him, makes use of these, or any of these, to -gratify his lust, to promote his designs, to revenge his malice, -to enrich, or to wallow himself in the foolish pleasures and -pastimes of this life. And all these did Mr. Badman do, even to -the utmost, if either opportunity, or purse, or perfidiousness, -would help him to the obtaining of his purpose. - -ATTEN. Purse! why he could not but have purse to do almost what -he would, having married a wife with so much money. - -WISE. Hold you there; some of Mr. Badman's sins were costly, as -his drinking, and whoring, and keeping other bad company; though -he was a man that had ways too many to get money, as well as ways -too many to spend it. - -ATTEN. Had he then such a good trade, for all he was such a bad -man? Or was his calling so gainful to him as always to keep his -purse's belly full, though he was himself a great spender? - -WISE. No, it was not his trade that did it, though he had a pretty -trade too. He had another way to get money, and that by hatfuls -and pocketfuls at a time. - -ATTEN. Why I trow he was no highwayman, was he? - -WISE. I will be sparing in my speech as to that, though some have -muttered as if he could ride out now and then, about nobody but -himself knew what, over night, and come home all dirty and weary -next morning. But that is not the thing I aim at. - -ATTEN. Pray let me know it, if you think it convenient that I -should. - - - - -CHAPTER VIII. - -[BADMAN IS A BANKRUPT, AND GETS BY IT 'HATFULS OF MONEY.'] - -WISE. I will tell you; it was this, he had an art to break, and -get hatfuls of money by breaking. - -ATTEN. But what do you mean by Mr. Badman's breaking? You speak -mystically, do you not? - -WISE. No, no, I speak plainly. Or, if you will have it in plainer -language, it is this;--when Mr. Badman had swaggered and whored -away most of his wife's portion, he began to feel that he could -not much longer stand upon his legs in this course of life and -keep up his trade and repute--such as he had--in the world, but -by the new engine of breaking. Wherefore upon a time he gives a -great and sudden rush into several men's debts, to the value of -about four or five thousand pounds, driving at the same time a -very great trade, by selling many things for less than they cost -him, to get him custom, therewith to blind his creditors' eyes. -His creditors therefore seeing that he had a great employ, and -dreaming that it must needs at length turn to a very good account -to them, trusted him freely without mistrust, and so did others -too, to the value of what was mentioned before. Well, when Mr. -Badman had well feathered his nest with other men's goods and -money, after a little time he breaks. And by and by it was noised -abroad that Mr. Badman had shut up shop, was gone, and could -trade no longer. Now by that time his breaking was come to his -creditors' ears, he had by craft and knavery made so sure of what -he had, that his creditors could not touch a penny. Well, when he -had done, he sends his mournful sugared letters to his creditors, -to let them understand what had happened unto him, and desired them -not to be severe with him, for he bore towards all men an honest -mind, and would pay so far as he was able. Now he sends his letters -by a man confederate with him, who could make both the worst and -best of Mr. Badman's case; the best for Mr. Badman and the worst -for his creditors. So when he comes to them he both bemoans them -and condoles Mr. Badman's condition, telling of them that, without -a speedy bringing of things to a conclusion, Mr. Badman would be -able to make them no satisfaction, but at present he both could -and would, and that to the utmost of his power, and to that end -he desired that they would come over to him. Well, his creditors -appoint him a time and come over, and he, meanwhile, authorizes -another to treat with them, but will not be seen himself, unless -it was on a Sunday, lest they should snap him with a writ. So -his deputed friend treats with them about their concern with Mr. -Badman, first telling them of the great care that Mr. Badman took -to satisfy them and all men for whatsoever he owed, as far as in -him lay, and how little he thought a while since to be in this -low condition. He pleaded also the greatness of his charge, the -greatness of taxes, the badness of the times, and the great losses -that he had by many of his customers; some of which died in his -debt, others were run away, and for many that were alive he never -expected a farthing from them. Yet nevertheless he would show -himself an honest man, and would pay as far as he was able; and -if they were willing to come to terms, he would make a composition -with them, for he was not able to pay them all. The creditors asked -what he would give? It was replied, Half-a-crown in the pound. -At this they began to huff, and he to renew his complaint and -entreaty, but the creditors would not hear, and so for that time -their meeting without success broke up. But after his creditors -were in cool blood, and admitting of second thoughts, and fearing -lest delays should make them lose all, they admit of a second -debate, come together again, and, by many worlds and great ado, they -obtained five shillings in the pound. So the money was produced, -releases and discharges drawn, signed, and sealed, books crossed, -and all things confirmed; and then Mr. Badman can put his head out -a doors again, and be a better man than when he shut up shop, by -several thousands of pounds.[43] - -ATTEN. And did he do thus indeed? - -WISE. Yes, once and again. I think he brake twice or thrice. - -ATTEN. And did he do it before he had need to do it? - -WISE. Need! What do you mean by need? There is no need at any time -for a man to play the knave. He did it of a wicked mind, to defraud -and beguile his creditors. He had wherewithal of his father, and -also by his wife, to have lived upon, with lawful labour, like an -honest man. He had also, when he made this wicked break, though -he had been a profuse and prodigal spender, to have paid his -creditors their own to a farthing. But had he done so, he had not -done like himself, like Mr. Badman; had he, I say, dealt like an -honest man, he had then gone out of Mr. Badman's road. He did -it therefore of a dishonest mind, and to a wicked end; to wit, -that he might have wherewithal, howsoever unlawfully gotten, to -follow his cups and queans,[44] and to live in the full swing of -his lusts, even as he did before. - -ATTEN. Why this was a mere cheat. - -WISE. It was a cheat indeed. This way of breaking, it is nothing -else but a more neat way of thieving, of picking of pockets, of -breaking open of shops, and of taking from men what one has nothing -to do with. But though it seem easy, it is hard to learn; no man -that has conscience to God or man, can ever be his crafts-master -in this hellish art. - -ATTEN. O! Sir! What a wicked man was this! - -WISE. A wicked man indeed. By this art he could tell how to make -men send their goods to his shop, and then be glad to take a penny -for that which he had promised, before it came thither, to give -them a groat: I say, he could make them glad to take a crown for -a pound's worth, and a thousand for that for which he had promised -before to give them four thousand pounds. - -ATTEN. This argueth that Mr. Badman had but little conscience. - -WISE. This argued that Mr. Badman had no conscience at all; for -conscience, the least spark of a good conscience, cannot endure -this. - -ATTEN. Before we go any further in Mr. Badman's matters, let -me desire you, if you please, to give me an answer to these two -questions. 1. What do you find in the Word of God against such a -practice as this of Mr. Badman's is? 2. What would you have a man -do that is in his creditor's debt, and can neither pay him what -he owes him, nor go on in a trade any longer? - -WISE. I will answer you as well as I can. And first, to the first -of your questions; to wit, What I find in the Word of God against -such a practice as this of Mr. Badman's is. - -The Word of God doth forbid this wickedness; and to make it the -more odious in our eyes, it joins it with theft and robbery. 'Thou -shalt not,' says God, 'defraud thy neighbour, neither rob him' -(Lev 19:13). Thou shalt not defraud, that is, deceive or beguile. -Now thus to break, is to defraud, deceive and beguile; which is, -as you see, forbidden by the God of heaven: 'Thou shalt not defraud -thy neighbour, neither rob him.' It is a kind of theft and robbery, -thus to defraud, and beguile. It is a vilely robbing of his shop, -and picking of his pocket; a thing odious to reason and conscience, -and contrary to the law of nature. It is a designed piece of -wickedness, and therefore a double sin. A man cannot do this great -wickedness on a sudden, and through a violent assault of Satan. -He that will commit this sin, must have time to deliberate, that -by invention he may make it formidable, and that with lies and -high dissimulations. He that commits this wickedness, must first -hatch it upon his bed, beat his head about it, and lay his plot -strong. So that to the completing of such a wickedness, there must -be adjoined many sins, and they too must go hand in hand until it -be completed. But what saith the scripture? 'Let no man go beyond -and defraud his brother in any matter: because that the Lord is -the avenger of all such' (1 Thess 4:6). But this kind of breaking -is a going beyond my brother; this is a compassing of him about, -that I may catch him in my net; and as I said, an art to rob my -brother, and to pick his pocket, and that with his consent. Which -doth not therefore mitigate, but so much the more greaten, and make -odious the offence. For men that are thus wilily abused, cannot -help themselves; they are taken in a deceitful net. But God will -here concern himself, he will be the avenger, he will be the -avenger of all such either here, or in another world. - -And this, the apostle testifies again, where he saith, 'But he that -doeth wrong, shall receive for the wrong which he hath done; and -there is no respect of persons' (Col 3:25). That is, there is -no man, be he what he will, if he will be guilty of this sin, of -going beyond, of beguiling of, and doing wrong to his brother, -but God will call him to an account for it, and will pay him with -vengeance for it too; for 'there is no respect of persons.' - -I might add, that this sin of wronging, of going beyond, and -defrauding of my neighbour, it is like that first prank that the -devil played with our first parents, as the altar that Uriah -built of Ahaz, was taken from the fashion of that that stood at -Damascus, to be the very pattern of it. The serpent beguiled me, -says Eve; Mr. Badman beguiles his creditors. The serpent beguiled -Eve with lying promises of gain; and so did Mr. Badman beguile his -creditors. The serpent said one thing and meant another, when he -beguiled Eve; and so did Mr. Badman when he beguiled his creditors. - -That man therefore that doth thus deceive and beguile his neighbour, -imitateth the devil; he taketh his examples from him, and not from -God, the Word, or good men; and this did Mr. Badman. - -And now to your second question; to wit, what I would have a man -do that is in his creditor's debt, and that can neither pay him, -nor go on in a trade any longer? - -Answ. First of all. If this be his case, and he knows it, let him -not run one penny further in his creditors' debt, for that cannot -be done with good conscience. He that knows he cannot pay, and yet -will run into debt; does knowingly wrong and defraud his neighbour, -and falls under that sentence of the Word of God, 'The wicked -borroweth, and payeth not again' (Psa 37:21). Yea, worse, he -borrows, though at the very same time he knows that he cannot pay -again. He doth also craftily take away what is his neighbour's. -That is therefore the first thing that I would propound to such; -let him not run any farther into his creditors' debt. - -Secondly, After this, let him consider, how, and by what means he -was brought into such a condition that he could not pay his just -debts. To wit, whether it was by his own remissness in his calling, -by living too high in diet or apparel, by lending too lavishingly -that which was none of his own, to his loss; or whether by the -immediate hand and judgment of God. - -If by searching he finds that this is come upon him through -remissness in his calling, extravagancies in his family, or the -like; let him labour for a sense of his sin and wickedness, for -he has sinned against the Lord. First, in his being slothful in -business, and in not providing, to wit, of his own, by the sweat -of his brow, or other honest ways, for those of his own house (Rom -12:11; 1 Tim 5:8). And, secondly, in being lavishing in diet and -apparel in the family, or in lending to others that which was none -of his own. This cannot be done with good conscience. It is both -against reason and nature, and therefore must be a sin against -God. I say therefore, if thus this debtor hath done, if ever he -would live quietly in conscience, and comfortably in his condition -for the future, let him humble himself before God, and repent -of this his wickedness. For 'he that is slothful in his work, is -brother to him that is a great waster' (Prov 18:9). To be slothful -and a waster too, is to be as it were a double sinner. - -But again, as this man should inquire into these things, so he -should also into this, How came I into this way of dealing in -which I have now miscarried? Is it a way that my parents brought -me up in, put me apprentice to, or that by providence I was first -thrust into? Or is it a way into which I have twisted myself, as -not being contented with my first lot, that by God and my parents -I was cast into? This ought duly to be considered, and if upon -search a man shall find that he is out of the place and calling -into which he was put by his parents, or the providence of God, -and has miscarried in a new way, that through pride and dislike of -his first state he has chose rather to embrace; his miscarriage -is his sin, the fruit of his pride, and a token of the judgment -of God upon him for his leaving of his first state. And for this -he ought, as for the former, to be humble and penitent before the -Lord, - -But if by search, he finds that his poverty came by none of -these; if by honest search, he finds it so, and can say with good -conscience, I went not out of my place and state in which God by -his providence had put me; but have abode with God in the calling -wherein I was called, and have wrought hard, and fared meanly, -been civilly apparelled, and have not directly nor indirectly -made away with my creditors' goods; then has his fall come upon -him by the immediate hand of God, whether by visible or invisible -ways. For sometimes it comes by visible ways, to wit, by fire, by -thieves, by loss of cattle, or the wickedness of sinful dealers, -&c. And sometimes by means invisible, and then no man knows how; -we only see things are going, but cannot see by what way they -go. Well, now suppose that a man, by an immediate hand of God, is -brought to a morsel of bread, what must he do now? - -I answer: His surest way is still to think, that this is the fruit -of some sin, though possibly not sin in the management of his -calling, yet of some other sin. 'God casteth away the substance -of the wicked' (Prov 10:3). Therefore let him still humble himself -before his God, because his hand is upon him, and say, What sin -is this, for which this hand of God is upon me? (1 Peter 5:6). -And let him be diligent to find it out, for some sin is the cause -of this judgment; for God 'doth not afflict willingly nor grieve -the children of men' (Lam 3:33). Either the heart is too much set -upon the world, or religion is too much neglected in thy family, -or something. There is a snake in the grass, a worm in the gourd; -some sin in thy bosom, for the sake of which God doth thus deal -with thee. - -Thirdly, This thus done, let that man again consider thus with -himself: perhaps God is now changing of my condition and state in -the world; he has let me live in fashion, in fulness, and abundance -of worldly glory; and I did not to his glory improve, as I should, -that his good dispensation to me. But when I lived in full and fat -pasture, I did there lift up the heel (Deut 32:15). Therefore he -will now turn me into hard commons, that with leanness, and hunger, -and meanness, and want, I may spend the rest of my days. But let -him do this without murmuring and repining; let him do it in a -godly manner, submitting himself to the judgment of God. 'Let the -rich rejoice in that he is made low' (James 1:9,10). - -This is duty, and it may be privilege to those that are under this -hand of God. And for thy encouragement to this hard work, for this -is a hard work, consider of these four things. 1. This is right -lying down under God's hand, and the way to be exalted in God's -time. When God would have Job embrace the dunghill, he embraces -it, and says, 'The Lord gave, and the Lord hath taken away, blessed -be the name of the Lord' (Job 1:21). 2. Consider, that there are -blessings also that attend a low condition, more than all the world -are aware of.[45] A poor condition has preventing mercy attending -of it. The poor, because they are poor, are not capable of sinning -against God as the rich man does (Psa 49:6). 3. The poor can more -clearly see himself preserved by the providence of God than the -rich, for he trusteth in the abundance of his riches. 4. It may be -God has made thee poor, because he would make thee rich. 'Hearken, -my beloved brethren, hath not God chosen the poor of this world, -rich in faith, and heirs of the kingdom which God hath promised -to them that love him?' (James 2:5). - -I am persuaded if men upon whom this hand of God is, would thus -quietly lie down and humble themselves under it, they would find -more peace, yea more blessing of God attending them in it, than -the most of men are aware of. But this is a hard chapter, and -therefore I do not expect that many should either read it with -pleasure, or desire to take my counsel. - -Having thus spoken to the broken man, with reference to his own -self, I will now speak to him as he stands related to his creditors. -In the next place therefore, let him fall upon the most honest -way of dealing with his creditors, and that I think must be this: - -First, Let him timely make them acquainted with his condition, -and also do to them these three things. 1. Let him heartily and -unfeignedly ask them forgiveness for the wrong that he has done -them. 2. Let him proffer them ALL, and the whole ALL that ever he -has in the world; let him hide nothing, let him strip himself to -his raiment for them; let him not keep a ring, a spoon, or anything -from them. 3. If none of these two will satisfy them, let him -proffer them his body, to be at their dispose, to wit, either to -abide imprisonment at their pleasure, or to be at their service, -till by labour and travel he hath made them such amends as they -in reason think fit, only reserving something for the succour of -his poor and distressed family out of his labour, which in reason, -and conscience, and nature, he is bound also to take care of. Thus -shall he make them what amends he is able, for the wrong that he -hath done them in wasting and spending of their estates. - -By thus doing, he submits himself to God's rod, commits himself -to the dispose of his providence; yea, by thus doing, he casteth -the lot of his present and future condition into the lap[46] of -his creditors, and leaves the whole dispose thereof to the Lord, -even as he shall order and incline their hearts to do with him -(Prov 16:33). And let that be either to forgive him, or to take -that which he hath for satisfaction, or to lay his body under -affliction, this way or that, according to law; can he, I say, -thus leave the whole dispose to God, let the issue be what it -will, that man shall have peace in his mind afterward. And the -comforts of that state, which will be comforts that attend equity, -justice, and duty, will be more unto him, because more according -to godliness, than can be the comforts that are the fruits of -injustice, fraudulency, and deceit. Besides, this is the way to -engage God to favour him by the sentence of his creditors; for -HE can entreat them to use him kindly, and he will do it when his -ways are pleasing in his sight (Jer 15:10,11). When a man's ways -please the Lord, he maketh even his enemies to be at peace with -him (Prov 16:7). And surely, for a man to seek to make restitution -for wrongs done to the utmost of his power, by what he is, has, -and enjoys in this world, is the best way, in that capacity, and -with reference to that thing, that a man can at this time be found -active in. - -But he that doth otherwise, abides in his sin, refuses to be disposed -of by the providence of God, chooseth an high estate, though not -attained in God's way; when God's will is that he should descend -into a low one. Yea, he desperately saith in his heart and actions, -I will be mine own chooser, and that in mine own way, whatever -happens or follows thereupon. - -ATTEN. You have said well, in my mind. But suppose now that Mr. -Badman was here, could he not object as to what you have said, -saying, Go and teach your brethren, that are professors, this -lesson, for they as I am are guilty of breaking; yea, I am apt to -think, of that which you call my knavish way of breaking, to wit, -of breaking before they have need to break. But if not so, yet -they are guilty of neglect in their calling, of living higher, -both in fare and apparel, than their trade or income will maintain. -Besides that they do break all the world very well knows, and that -they have the art to plead for a composition, is very well known -to men; and that is usual with them to hide their linen, their -plate, their jewels, and it is to be thought, sometimes money and -goods besides, is as common as four eggs a penny.[47] and thus -they beguile men, debauch their consciences, sin against their -profession, and make, it is to be feared, their lusts in all -this, and the fulfilling of them their end. I say, if Mr. Badman -was here to object thus unto you, what would be your reply? - -WISE. What? Why I would say, I hope no good man, no man of good -conscience, no man that either feareth God, regardeth the credit -of religion, the peace of God's people, or the salvation of his -own soul, will do thus. Professors such, perhaps, there may be, -and who upon earth can help it? Jades there be of all colours. If -men will profess, and make their profession a stalking-horse to -beguile their neighbours of their estates, as Mr. Badman himself -did, when he beguiled her that now is with sorrow his wife, who -can help it? The churches of old were pestered with such, and -therefore no marvel if these perilous difficult times be so. But -mark how the apostle words it: 'Nay, ye do wrong, and defraud, -and that your brethren. Know ye not that the unrighteous shall not -inherit the kingdom of God? Be not deceived, neither fornicators, -nor idolators, 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' -(1 Cor 6:8-10; 2 Tim 3:1-5). - -None of these shall be saved in this state, nor shall profession -deliver them from the censure of the godly, when they shall be -manifest such to be. But their profession we cannot help. How can -we help it, if men should ascribe to themselves the title of holy -ones, godly ones, zealous ones, self-denying ones, or any other -such glorious title? and while they thus call themselves, they -should be the veriest rogues for all evil, sin, and villainy -imaginable, who could help it? True, they are a scandal to -religion, a grief to the honest-hearted, an offence to the world, -and a stumbling-stone to the weak, and these offences have come, -do come, and will come, do what all the world can; but woe be to -them through whom they come (Matt 18:6-8). Let such professors -therefore be disowned by all true Christians, and let them be -reckoned among those base men of the world, which, by such actions, -they most resemble. They are Mr. Badman's kindred. For they are a -shame to religion, I say, these slithy,[48] rob-shop, pick-pocket -men, they are a shame to religion, and religious men should -be ashamed of them. God puts such an one among the fools of the -world, therefore let not Christians put them among those that are -wise for heaven. 'As the partridge sitteth on eggs, and hatcheth -them not, so he that getteth riches, and not by right, shall leave -them in the midst of his days, and at his end shall be a fool' -(Jer 17:11). And the man under consideration is one of these, and -therefore must look to fall by this judgment. - -A professor! and practice such villainies as these! such a one -is not worthy to bear that name any longer. We may say to such as -the prophet spake to their like, to wit, to the rebellious that -were in the house of Israel: 'Go ye, serve ye every one his idols' -(Eze 20:39). If ye will not hearken to the law and testament of -God, to lead your lives hereafter: 'but pollute God's holy name -no more with your gifts, and with your idols.' - -Go, professors, go; leave off profession, unless you will lead -your lives according to your profession. Better never profess, -than to make profession a stalking-horse to sin, deceit, to the -devil, and hell. The ground and rules of religion allow not any -such thing: 'receive us,' says the apostle, 'we have wronged no -man, we have corrupted no man, we have defrauded no man' (2 Cor -7:2). Intimating that those that are guilty of wronging, corrupting, -or defrauding of any, should not be admitted to the fellowship of -saints, no, nor into the common catalogue of brethren with them. -Nor can men with all their rhetoric, and eloquent speaking, prove -themselves fit for the kingdom of heaven, or men of good conscience -on earth. O that godly plea of Samuel: 'Behold here I am,' says -he, 'witness against me, before the Lord, and before his anointed, -whose ox have I taken? or whose ass have I taken? or whom have I -defrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to -do like a man of good conscience indeed (Matt 10:19). And in this -his appeal, he was so justified in the consciences of the whole -congregation, that they could not but with one voice, as with one -mouth, break out jointly, and say, 'Thou hast not defrauded us, -nor oppressed us' (Matt 10:4). - -A professor, and defraud, away with him! A professor should not -owe any man anything but love. A professor should provide things, -not of other men's but of his own, of his own honest getting, and -that not only in the sight of God, but of all men; that he may -adorn the doctrine of God our Saviour in all things. - -ATTEN. But suppose God should blow upon a professor in his estate -and calling, and he should be run out before he is aware, must he -be accounted to be like Mr. Badman, and lie under the same reproach -as he? - -WISE. No: if he hath dutifully done what he could to avoid it. It -is possible for a ship to sink at sea, notwithstanding the most -faithful endeavour of the most skilful pilot under heaven. And -thus, as I suppose, it was with the prophet, that left his wife -in debt, to the hazarding the slavery of her children by the -creditors (2 Kings 4:1,2). He was no profuse man, nor one that -was given to defraud, for the text says he feared God; yet, as I -said, he was run out more than she could pay. - -If God would blow upon a man, who can help it? (Hagg 1:9). And he -will do so sometimes, because he will change dispensations with -me, and because he will try their graces. Yea, also, because he -will overthrow the wicked with his judgments; and all these things -are seen in Job. But then the consideration of this should bid -men have a care that they be honest, lest this comes upon them -for their sin. It should also bid them beware of launching further -into the world, than in an honest way, by ordinary means, they can -godlily make their retreat; for the further in the greater fall. -It should also teach them to beg of God his blessing upon their -endeavours, their honest and lawful endeavours. And it should -put them upon a diligent looking to their steps, that if in their -going they should hear the ice crack, they may timely go back again. -These things considered, and duly put in practice, if God will -blow upon a man, then let him be content, and with Job embrace the -dunghill. Let him give unto all their dues, and not fight against -the providence of God, but humble himself rather under his mighty -hand, which comes to strip him naked and bare: for he that doth -otherwise fights against God; and declares that he is a stranger -to that of Paul; 'I know both how to be abased, and I know how to -abound; everywhere and in all things I am instructed both to be -full and to be hungry, both to abound and to suffer need' (Phil -4:12). - -ATTEN. But Mr. Badman would not, I believe, have put this difference -betwixt things feigned and those that fall of necessity. - -WISE. If he will not, God will, conscience will: and that not -thine own only, but the consciences of all those that have seen -the way, and that have known the truth of the condition of such -a one. - -ATTEN. Well: let us at this time leave this matter, and return -again to Mr. Badman. - -WISE. With all my heart will I proceed to give you a relation of -what is yet behind of his life, in order to our discourse of his -death. - - - - -CHAPTER IX. - -[BADMAN'S FRAUDULENT DEALINGS TO GET MONEY.] - -ATTEN. But pray, do it with as much brevity as you can. - -WISE. Why, are you weary of my relating of things? - -ATTEN. No: but it pleases me to hear a great deal in few words. - -WISE. I profess myself not an artist that way, but yet, as briefly -as I can, I will pass through what of his life is behind; and -again I shall begin with his fraudulent dealing, as before I have -showed with his creditors, so now with his customers, and those -that he had otherwise to deal withal. - -He dealt by deceitful weights and measures. He kept weights to -buy by, and weights to sell by; measures to buy by, and measures -to sell by: those he bought by were too big, those he sold by were -too little. - -Besides, he could use a thing called slight of hand, if he had to -do with other men's weights and measures, and by that means make -them whether he did buy or sell, yea though his customer or chapman -looked on, turn to his own advantage. - -Moreover, he had the art to misreckon men in their accounts, -whether by weight, or measure, or money, and would often do it to -his worldly advantage, and their loss. What say you to Mr. Badman -now? And if a question was made of his faithful dealing, he had -his servants ready, that to his purpose he had brought up, that -would avouch and swear to his book or word. This was Mr. Badman's -practice. What think you of Mr. Badman now? - -ATTEN. Think! Why I can think no other but that he was a man left -to himself, a naughty man; for these, as his other, were naughty -things; if the tree, as indeed it may, ought to be judged, what -it is, by its fruits, then Mr. Badman must needs be a bad tree. -But pray, for my further satisfaction, show me now, by the Word of -God, the evil of this his practice; and first of his using false -weights and measures. - -WISE. The evil of that! Why the evil of that appears to every eye. -The heathens, that live like beasts and brutes in many things, do -abominate and abhor such wickedness as this. Let a man but look -upon these things as he goes by, and he shall see enough in them -from the light of nature to make him loathe so base a practice, -although Mr. Badman loved it. - -ATTEN. But show me something out of the Word against it, will you? - -WISE. I will willingly do it. And first, look into the Old Testament: -'Ye shall,' saith God there, 'do no unrighteousness in judgment, -in mete-yard, in weight, or in measure; just balances, just weights, -a just ephah and a just hin shall you have' (Lev 19:35,36). This -is the law of God, and that which all men, according to the law of -the land, ought to obey. So again: 'Ye shall have just balances, -and a just ephah,' &c. (Eze 45:10). - -Now having showed you the law, I will also show you how God takes -swerving therefrom. 'A false balance is not good' (Prov 20:23). 'A -false balance is abomination to the Lord' (Prov 11:1). Some have -just weights, but false balances; and by virtue of these false -balances, by their just weights, they deceive the country. Wherefore -God first of all commands that the balance be made just. A just -balance shalt thou have; else they may be, yea are, deceivers, -notwithstanding their just weights. - -Now, having commanded that men have a just balance, and testifying -that a false one is an abomination to the Lord, he proceedeth also -unto weight and measure. Thou shalt not have in thy bag divers -weights, a great and a small; that is, one to buy by, and another -to sell by, as Mr. Badman had. 'Thou shalt not have in thine house -divers measures, a great and a small. (And these had Mr. Badman -also.) But thou shalt have a perfect and just weight; a perfect -and just measure shalt thou have, that thy days may be lengthened -in the land which the Lord thy God giveth thee. For all that do -such things [that is, that use false weights and measures], -and all that do unrighteously, are an abomination unto the Lord' -(Deut 25:13-16). See now both how plentiful, and how punctual the -Scripture is in this matter. But perhaps it may be objected, that -all this is old law, and therefore hath nothing to do with us under -the New Testament. Not that I think you, neighbour, will object -thus. Well, to this foolish objection, let us make an answer. -First, he that makes this objection, if he doth it to overthrow -the authority of those texts, discovereth that himself is first -cousin to Mr. Badman. For a just man is willing to speak reverently -of those commands. That man therefore hath, I doubt, but little -conscience, if any at all that is good, that thus objecteth against -the text. But let us look into the New Testament, and there we -shall see how Christ confirmeth the same; where he commandeth that -men make to others good measure, including also that they make -good weight; telling such that do thus, or those that do it not, -that they may be encouraged to do it: 'Good measure, pressed down, -and shaken together, and running over, shall men give into your -bosom. For with the same measure that ye mete withal, it shall -be measured to you again' (Luke 6:38). To wit, both from God and -man. For as God will show his indignation against the false man, -by taking away even that he hath, so he will deliver up the false -man to the oppressor, and the extortioner shall catch from him, -as well as he hath catched from his neighbour; therefore, another -scripture saith, 'When thou shalt make an end to deal treacherously, -they shall deal treacherously with thee' (Isa 33:1). That the New -Testament also hath an inspection into men's trading, yea, even -with their weights and measures, is evident from these general -exhortations, 'Defraud not'; 'lie not one to another.' 'Let no man -go beyond his brother in any matter, for the Lord is the avenger -of all such.' 'Whatsoever ye do, do it heartily, as to the Lord,' -'doing all in his name,' 'to his glory'; and the like. All these -injunctions and commandments do respect our life and conversation -among men, with reference to our dealing, trading, and so, -consequently, they forbid false, deceitful, yea, all doings that -are corrupt. - -Having thus in a word or two showed you that these things are bad, -I will next, for the conviction of those that use them, show you -where God saith they are to be found. - -1. They are not to be found in the house of the good and godly man, -for he, as his God, abhors them; but they are to be found in the -house of evil doers, such as Mr. Badman's is. 'Are there,' saith -the prophet, 'yet the treasures of wickedness in the house of the -wicked, and the scant measure that is abominable!' (Micah 6:10). -Are they there yet, notwithstanding God's forbidding, notwithstanding -God's tokens of anger against those that do such things! O how -loth is a wicked man to let go a sweet, a gainful sin, when he -hath hold of it! They hold fast deceit, they refuse to let it go. - -2. These deceitful weights and measures are not to be found in -the house of the merciful, but in the house of the cruel; in the -house of them that love to oppress. 'The balances of deceit are -in his hand; he loveth to oppress' (Hosea 12:7). He is given to -oppression and cruelty, therefore he useth such wicked things in -his calling. Yea, he is a very cheat, and, as was hinted before -concerning Mr. Badman's breaking, so I say now, concerning his using -these deceitful weights and measures, it is as bad, as base, as -to take a purse,[49] or pick a pocket; for it is a plain robbery; -it takes away from a man that which is his own, even the price of -his money. - -3. The deceitful weights and measures are not to be found in the -house of such as relieve the belly, and that cover the loins of -the poor, but of such as indeed would swallow them up. 'Hear this, -O ye that swallow up the needy, even to make the poor of the land -to fail, saying, When will the new moon be gone, that we may sell -corn? and the Sabbath, that we may set forth wheat, making the -ephah small, and the shekel great [making the measure small, and -the price great], and falsifying the balances by deceit? That ye -may buy the poor for silver, and the needy for a pair of shoes, -and sell the refuse of the wheat. The Lord hath sworn by the -excellency of Jacob, Surely I will never forget any of their -works' (Amos 8:4-8). So detestable and vile a things is this in -the sight of God. - -4. God abominates the thoughts of calling of those that use false -weights and measures, by any other term than that they be impure -ones, or the like: 'Shall I count them pure,' saith he, 'with the -bag of deceitful weights?' (Micah 6:11). No, by no means, they are -impure ones; their hands are defiled, deceitful gain is in their -houses, they have gotten what they have by coveting an evil -covetousness, and therefore must and shall be counted among the -impure, among the wicked of the world. - -Thus you see how full and plain the Word of God is against this -sin, and them that use it. And therefore Mr. Badman, for that he -used by these things thus to rook and cheat his neighbours, is -rightly rejected from having his name in and among the catalogue -of the godly. - -ATTEN. But I am persuaded that the using of these things, and the -doing by them thus deceitfully, is not counted so great an evil -by some. - -WISE. Whether it be counted an evil or a virtue by men, it mattereth -not; you see by the Scriptures the judgment of God upon it. It -was not counted an evil by Mr. Badman, nor is it by any that still -are treading in his steps. But, I say, it is no matter how men -esteem of things, let us adhere to the judgment of God. And the -rather, because when we ourselves have done weighing and measuring -to others, then God will weigh and measure both us and our actions. -And when he doth so, as he will do shortly, then woe be to him to -whom, and of whose actions it shall be thus said by him, 'TEKEL, -thou art weighed in the balances, and are found wanting' (Dan -5:27). God will then recompense their evil of deceiving upon their -own head, when he shall shut them out of his presence, favour, -and kingdom, for ever and ever. - -ATTEN. But it is a wonder, that since Mr. Badman's common practice -was to do thus, that some one or more did not find him out, and -blame him for this his wickedness. - -WISE. For the generality of people he went away clever with his -knavery. For what with his balance, his false balance, and good -weight, and what with his slight of hand to boot, he beguiled -sometimes a little, and sometimes more, most that he had to deal -with; besides, those that use this naughty trade are either such -as blind men with a show of religion, or by hectoring the buyer -out by words. I must confess Mr. Badman was not so arch at the -first; that is, to do it by show of religion; for now he began -to grow threadbare, though some of his brethren are arch enough -this way, yea, and of his sisters too, for I told you at first that -there were a great many of them, and never a one of them good; -but for hectoring, for swearing, for lying, if these things would -make weight and measure, they should not be wanting to Mr. Badman's -customers. - -ATTEN. Then it seems he kept good weights and a bad balance; well -that was better than that both should be bad. - -WISE. Not at all. There lay the depth of his deceit; for if any -at any time found fault that he used them hardly, and that they -wanted their weight of things, he would reply, Why, did you not -see them weighted? will you not believe your own eyes? if you -question my weights, pray carry them whither you will, I will -maintain them to be good and just. The same he would say of his -scales, so he blinded all by his balance. - -ATTEN. This is cunning indeed; but as you say, there must be also -something done or said to blind therewith, and this I perceive -Mr. Badman had. - -WISE. Yes, he had many ways to blind, but he was never clear at it -by making a show of religion, though he cheated his wife therewith; -for he was, especially by those that dwelt near him, too well known -to do that, though he would bungle at it as well as he could. But -there are some that are arch villains this way; they shall to view -live a whole life religiously, and yet shall be guilty of these -most horrible sins. And yet religion in itself is never the worse, -nor yet the true professors of it. But, as Luther says, in the -name of God begins all mischief.[50] For hypocrites have no other -way to bring their evils to maturity but by using and mixing the -name of God and religion therewith. Thus they become whited walls; -for by this white, the white of religion, the dirt of their actions -is hid. Thus also they become graves that appear not, and they -that go over them, that have to do with them, are not aware of -them, but suffer themselves to be deluded by them. Yea, if there -shall, as there will sometimes, rise a doubt in the heart of the -buyer about the weight and measure he should have, why, he suffereth -his very senses to be also deluded, by recalling of his chapman's -religion to mind, and thinks verily that not his good chapman but -himself is out; for he dreams not that his chapman can deceive. -But if the buyer shall find it out, and shall make it apparent, -that he is beguiled, then shall he be healed by having amends -made, and perhaps fault shall be laid upon servants, &c. And so -Mr. Cheat shall stand for a right honest man in the eye of his -customer, though the next time he shall pick his pocket again. - -Some plead custom for their cheat, as if that could acquit them -before the tribunal of God. And others say it came to them for -so much, and, therefore, another must take it for so much, though -there is wanting both as to weight and measure; but in all these -things there are juggles; or if not, such must know that 'that -which is altogether just,' they must do (Deut 16:20). Suppose -that I be cheated myself with a brass half-crown, must I therefore -cheat another therewith? if this be bad in the whole, it is also -bad in the parts. Therefore, however thou art dealt withal in -thy buying, yet thou must deal justly in selling, or thou sinnest -against thy soul, and art become as Mr. Badman. And know, that a -pretence to custom is nothing worth. It is not custom, but good -conscience that will help at God's tribunal. - -ATTEN. But I am persuaded that that which is gotten by men this -way doth them but little good. - -WISE. I am of your mind for that, but this is not considered by -those thus minded. For if they can get it, though they get, as we -say, the devil and all, by their getting, yet they are content, -and count that their getting is much.[51] - -Little good! why do you think they consider that? No; no more than -they consider what they shall do in the judgment, at the day of -God Almighty, for their wrong getting of what they get, and that -is just nothing at all. - -But to give you a more direct answer. This kind of getting is so -far off from doing them little good, that it doth them no good -at all; because thereby they lose their own souls; 'What shall -it profit a man if he shall gain the whole world, and lose his -own soul?' (Mark 8:36). He loseth then, he loseth greatly that -getteth after this fashion. This is the man that is penny-wise -and pound-foolish; this is he that loseth his good sheep for a -half-penny-worth of tar;[52] that loseth a soul for a little of -the world. And then what doth he get thereby but loss and damage? -Thus he getteth or rather loseth about the world to come. But what -doth he get in this world, more than travail and sorrow, vexation -of spirit, and disappointment? Men aim at blessedness in getting, -I mean, at temporal blessedness; but the man that thus getteth, -shall not have that. For though an inheritance after this manner -may be hastily gotten at the beginning, yet the end thereof shall -not be blessed. They gather it indeed, and think to keep it too, -but what says Solomon? God casteth it away. 'The Lord will not -suffer the soul of the righteous to famish; but he casteth away -the substance of the wicked' (Prov 10:3; Jer 15:13, 17:3). - -The time, as I said, that they do enjoy it, it shall do them -no good at all; but long, to be sure, they must not have it. For -God will either take it away in their lifetime, or else in the -generation following, according to that of Job: 'He,' the wicked, -'may prepare it, but the just shall put it on, and the innocent -shall divide the silver' (Job 27:17). - -Consider that also that it is written in the Proverbs; 'A good man -leaveth an inheritance to his children's children, and the wealth -of the sinner is laid up for the just' (Prov 13:22). What then doth -he get thereby, that getteth by dishonest means? Why he getteth -sin and wrath, hell and damnation, and now tell me how much he -doth get. - -This, I say, is his getting; so that as David says, we may be bold -to say too; I beheld the wicked in great prosperity, and presently -I cursed his habitation; for it cannot prosper with him (Psa 73). -Fluster and huff, and make ado for a while he may, but God hath -determined that both he and it shall melt like grease, and any -observing man may see it so. Behold the unrighteous man, in a way -of injustice, getteth much, and loadeth himself with thick clay, -but anon it withereth, it decayeth and even he, or the generation -following decline, and return to beggary. And this Mr. Badman, -notwithstanding his cunning and crafty tricks to get money, did -die, nobody can tell whether worth a farthing or no. - -ATTEN. He had all the bad tricks, I think, that it was possible -for a man to have, to get money; one would think that he should -have been rich. - -WISE. You reckon too fast, if you count these all his bad tricks -to get money; for he had more besides. If his customers were in -his books, as it should go hard but he would have them there; at -least, if he thought he could make any advantage of them, then, -then would he be sure to impose upon them his worst, even very bad -commodity, yet set down for it the price that the best was sold -at; like those that sold the refuse wheat; or the worst of the -wheat; making the shekel great, yet hoisting up the price (Amos -8). This was Mr. Badman's way. He would sell goods that cost him -not the best price by far, for as much as he sold his best of all -for. He had also a trick to mingle his commodity, that that which -was bad might go off with the least mistrust. Besides, if his -customers at any time paid him money, let them look to themselves, -and to their acquaintances, for he would usually attempt to call -for that payment again, especially if he thought that there were -hopes of making a prize thereby, and then to be sure if they could -not produce good and sufficient ground of the payment, a hundred -to one but they paid it again. Sometimes the honest chapman would -appeal to his servants for proof of the payment of money, but they -were trained up by him to say after his mind, wright or wrong; so -that, relief that way, he could get none. - -ATTEN. It is a bad, yea, an abominable thing for a man to have -such servants. For by such means a poor customer may be undone, -and not know how to help himself. Alas! if the master be -so unconscionable, as I perceive Mr. Badman was, to call for his -money twice, and if his servant will swear that it is a due debt, -where is any help for such a man? He must sink, there is no remedy. - -WISE. This is very bad, but this has been a practice, and that -hundreds of years ago. But what saith the Word of God? 'I will -punish all those that leap on the threshold, which till their -masters' houses with violence and deceit' (Zeph 1:9). - -Mr. Badman also had this art; could he get a man at advantage, that -is, if his chapman durst not go from him, or if the commodity he -wanted could not for the present be conveniently had elsewhere, -then let him look to himself, he would surely make his purse-strings -crack; he would exact upon him without any pity or conscience. - -ATTEN. That was extortion, was it not? I pray let me hear your -judgment of extortion, what it is, and when committed? - -WISE. Extortion is a screwing from men more than by the law of God -or men is right; and it is committed sometimes by them in office, -about fees, rewards, and the like:[53] but it is most commonly -committed by men of trade, who without all conscience, when they -have the advantage, will make a prey of their neighbour. And thus -was Mr. Badman an extortioner; for although he did not exact, and -force away, as bailiffs and clerks have used to do, yet he had -his opportunities, and such cruelty to make use of them, that he -would often, in his way, be extorting and forcing of money out -of his neighbour's pocket. For every man that makes a prey of his -advantage upon his neighbour's necessities, to force from him more -than in reason and conscience, according to the present prices -of things such commodity is worth, may very well be called an -extortioner, and judged for one that hath no inheritance in the -kingdom of God (1 Cor 6:9,10). - -ATTEN. Well, this Badman was a sad wretch. - - - - -CHAPTER X. - -[THE SIMPLE CHRISTIAN'S VIEWS OF EXTORTION.] - -WISE. Thus you have often said before. But now we are in discourse -of this, give me leave a little to go on. We have a great many -people in the country too that live all their days in the practice, -and so under the guilt of extortion; people, alas! that think -scorn to be so accounted. - -As for example: There is a poor body that dwells, we will suppose, -so many miles from the market; and this man wants a bushel of -grist, a pound of butter, or a cheese for himself, his wife, and -poor children; but dwelling so far from the market, if he goes -thither, he shall lose his day's work, which will be eightpence or -tenpence damage to him, and that is something to a poor man.[54] -So he goeth to one of his masters or dames for what he wanteth, -and asks them to help him with such a thing; yes, say they, you -may have it; but withal they will give him a gripe, perhaps make -him pay as much or more for it at home, as they can get when they -have carried it five miles to a market, yea, and that too for the -refuse of their commodity. But in this the women are especially -faulty, in the sale of their butter and cheese, &c. Now this is a -kind of extortion, it is a making a prey of the necessity of the -poor, it is a grinding of their faces, a buying and selling of -them. - -But above all, your hucksters, that buy up the poor man's victuals -by wholesale, and sell it to him again for unreasonable gains, by -retail, and as we call it by piecemeal; they are got into a way, -after a stinging rate, to play their game upon such by extortion: -I mean such who buy up butter, cheese, eggs, bacon, &c. by -wholesale, and sell it again, as they call it, by pennyworths, -two pennyworths, a halfpennyworth, or the like, to the poor, all -the week after the market is past. - -These, though I will not condemn them all, do, many of them, bite -and pinch the poor by this kind of evil dealing. These destroy -the poor because he is poor, and that is a grievous sin. 'He that -oppresseth the poor to increase his riches, and he that giveth to -the rich, shall surely come to want.' Therefore he saith again, -'Rob not the poor because he is poor, neither oppress the afflicted -in the gate: for the Lord will plead their cause, and spoil the -soul of them that spoiled them' (Prov 22:16,22,23). - -O that he that gripeth and grindeth the face of the poor, would -take notice of these two scriptures! Here is threatened the -destruction of the estate, yea and of the soul too, of them that -oppress the poor. Their soul we shall better see where, and in what -condition that is in, when the day of doom is come; but for the -estates of such, they usually quickly moulder; and that sometimes -all men, and sometimes no man knows how. - -Besides, these are usurers, yea, they take usury for victuals, -which thing the Lord has forbidden (Deut 23:19). And because they -cannot so well do it on the market-day, therefore they do it, as -I said, when the market is over; for then the poor fall into their -mouths, and are necessitated to have, as they can, for their need, -and they are resolved they shall pay soundly for it. Perhaps some -will find fault for my meddling thus with other folks' matters, -and for my thus prying into the secrets of their iniquity. But -to such I would say, since such actions are evil, it is time they -were hissed out of the world. For all that do such things offend -against God, wrong their neighbour, and like Mr. Badman do provoke -God to judgment. - -ATTEN. God knows there is abundance of deceit in the world! - -WISE. Deceit! Ay, but I have not told you the thousandth part -of it; nor is it my business now to rake to the bottom of that -dunghill. What would you say, if I should anatomize some of those -vile wretches called pawnbrokers, that lend money and goods to -poor people, who are by necessity forced to such an inconvenience; -and will make, by one trick or other, the interest of what they -so lend amount to thirty, forty, yea sometimes fifty pound by the -year; notwithstanding the principal is secured by a sufficient -pawn; which they will keep too at last, if they find any shift to -cheat the wretched borrower. - -ATTEN. Say! Why such miscreants are the pest and vermin of the -commonwealth, not fit for the society of men; but methinks by some -of those things you discoursed before, you seem to import that it -is not lawful for a man to make the best of his own. - -WISE. If by making the best, you mean to sell for as much as by -hook or crook he can get for his commodity; then I say it is not -lawful. And if I should say the contrary, I should justify Mr. -Badman and all the rest of that gang; but that I never shall do, -for the Word of God condemns them. But that it is not lawful for -a man at all times to sell his commodity for as much as he can, -I prove by these reasons:-- - -First, If it be lawful for me alway to sell my commodity as dear, -or for as much as I can, then it is lawful for me to lay aside -in my dealing with others good conscience to them and to God; but -it is not lawful for me, in my dealing with others, to lay aside -good conscience, &c. Therefore it is not lawful for me always to -sell my commodity as dear, or for as much as I can. That it is not -lawful to lay aside good conscience in our dealings has already -been proved in the former part of our discourse; but that a man -must lay it aside that will sell his commodity always as dear, or -for as much as he can, is plainly manifest thus. - -1. He that will, as is mentioned afore, sell his commodity as dear -as he can, must sometimes make a prey of the ignorance of his -chapman. But that he cannot do with a good conscience, for that -is to overreach, and to go beyond my chapman, and is forbidden (1 -Thess 4:6). Therefore he that will sell his commodity as afore, as -dear, or for as much as he can, must of necessity lay aside good -conscience. - -2. He that will sell his commodity always as dear as he can, must -needs sometimes make a prey of his neighbour's necessity; but that -he cannot do with a good conscience, for that is to go beyond and -defraud his neighbour, contrary to 1 Thessalonians 4:6. Therefore -he that will sell his commodity, as afore, as dear, or for as much -as he can, must needs cast off and lay aside a good conscience. - -3. He that will, as afore, sell his commodity as dear, or for as -much as he can, must, if need be, make a prey of his neighbour's -fondness; but that a man cannot do with a good conscience, for -that is still a going beyond him, contrary to 1 Thessalonians 4:6. -Therefore, he that will sell his commodity as dear, or for as much -as he can, must needs cast off, and lay aside good conscience. - -The same also may be said for buying; no man may always buy as -cheap as he can, but must also use good conscience in buying; the -which he can by no means use and keep, if he buys always as cheap -as he can, and that for the reasons urged before. For such will -make a prey of the ignorance, necessity, and fondness of their -chapman, the which they cannot do with a good conscience. When -Abraham would buy a burying-place of the sons of Heth, thus he -said unto them: 'Intreat for me to Ephron the son of Zohar, that -he may give me the cave of Macphelah, which he hath--in the end -of his field; for as much--as it is worth' shall he give it me -(Gen 23:8,9). He would not have it under foot, he scorned it, he -abhorred it; it stood not with his religion, credit, nor conscience. -So also, when David would buy a field of Ornan the Jebusite, thus -he said unto him, 'Grant me the place of this thrashing-floor, -that I may build an altar therein unto the Lord; thou shalt grant -it me for the full price' (1 Chron 21:22). He also, as Abraham, -made conscience of this kind of dealing. He would not lie at -catch[55] to go beyond, no, not the Jebusite, but will give him his -full price for his field. For he knew that there was wickedness, -as in selling too dear, so in buying too cheap, therefore he would -not do it.[56] - -There ought therefore to be good conscience used, as in selling -so in buying; for it is also unlawful for a man to go beyond or to -defraud his neighbour in buying; yea, it is unlawful to do it in -any matter, and God will plentifully avenge that wrong, as I also -before have forewarned and testified. See also the text, Leviticus -25:14. But, - -Secondly. If it be lawful for me always to sell my commodity as -dear, or for as much as I can, then it is lawful for me to deal -with my neighbour without the use of charity. But it is not lawful -for me to lay aside, or to deal with my neighbour without the use -of charity, therefore it is not lawful for me always to sell my -commodity to my neighbour for as much as I can. A man in dealing -should as really design his neighbour's good, profit, and advantage, -as his own, for this is to exercise charity in his dealing. - -That I should thus use, or exercise charity towards my neighbour -in my buying and selling, &c., with him, is evident from the -general command--'Let all your things be done with charity' (1 -Cor 16:14). But that a man cannot live in the exercise of charity -that selleth as afore, as dear, or that buyeth as cheap as he can, -is evident by these reasons:-- - -1. He that sells his commodity as dear, or for as much money always -as he can, seeks himself, and himself only. But charity seeketh -not her own, not her own only (1 Cor 13). So then he that seeks -himself, and himself only, as he that sells, as afore, as dear as -he can, does, maketh not use of, nor doth he exercise charity in -his so dealing. - -2. He that selleth his commodity always for as much as he can -get, hardeneth his heart against all reasonable entreaties of the -buyer. But he that doth so cannot exercise charity in his dealing; -therefore it is not lawful for a man to sell his commodity, as -afore, as dear as he can. - -3. If it be lawful for me to sell my commodity, as afore, as dear -as I can, then there can be no sin in my trading, how unreasonably -soever I manage my calling, whether by lying, swearing, cursing, -cheating, for all this is but to sell my commodity as dear as I can -(Eph 4:25). But that there is sin in these is evident, therefore -I may not sell my commodity always as dear as I can. - -4. He that sells, as afore, as dear as he can, offereth violence -to the law of nature, for that saith, Do unto all men even as -ye would that they should do unto you (Matt 7:12). Now, was the -seller a buyer, he would not that he of whom he buys should sell -him always as dear as he can, therefore he should not sell so -himself when it is his lot to sell and others to buy of him. - -5. He that selleth, as afore, as dear as he can, makes use of that -instruction that God hath not given to others, but sealed up in -his hand, to abuse his law, and to wrong his neighbour withal, -which indeed is contrary to God (Job 37:7). God hath given thee -more skill, more knowledge and understanding in thy commodity, than -he hath given to him that would buy of thee. But what! canst thou -think that God hath given thee this that thou mightest thereby -make a prey of thy neighbour? that thou mightest thereby go beyond -and beguile thy neighbour? No, verily, but he hath given thee it -for his help, that thou mightest in this be eyes to the blind, -and save thy neighbour from that damage that his ignorance, or -necessity, for fondness[57] would betray him into the hands of (1 -Cor 10:13). - -6. In all that a man does he should have an eye to the glory of -God, but that he cannot have that sells his commodity always for -as much as he can, for the reasons urged before. - -7. All that a man does he should do 'in the name of the Lord -Jesus' Christ, that is, as being commanded and authorized to do -it by him (Col 3:17). But he that selleth always as dear as he -can, cannot so much as pretend to this without horrid blaspheming -of that name, because commanded by him to do otherwise. - -8. And lastly, in all that a man does he should have an eye to -the day of judgment, and to the consideration of how his actions -will be esteemed of in that day (Acts 24:15,16). Therefore there -is not any man can, or ought to sell always as dear as he can, -unless he will, yea, he must say in so doing, I will run the hazard -of the trial of that day. 'If thou sell aught unto thy neighbour, -or buyest aught of thy neighbour's hand, ye shall not oppress one -another' (Lev 25:14). - -ATTEN. But why do you put in these cautionary words, They must -not sell always as dear, nor buy always as cheap as they can? Do -you not thereby intimate that a man may sometimes do so? - -WISE. I do indeed intimate that sometimes the seller may sell as -dear, and the buyer buy as cheap as he can; but this is allowable -only in these cases: when he that sells is a knave, and lays aside -all good conscience in selling, or when the buyer is a knave, and -lays aside all good conscience in buying. If the buyer therefore -lights of a knave, or if the seller lights of a knave, then let -them look to themselves; but yet so as not to lay aside conscience, -because he that thou dealest with doth so, but how vile or base -soever the chapman is, do thou keep thy commodity at a reasonable -price; or, if thou buyest, offer reasonable gain for the thing thou -wouldst have, and if this will not do with the buyer or seller, -then seek thee a more honest chapman. If thou objectest, But I -have not skill to know when a pennyworth is before me, get some -that have more skill than thyself in that affair, and let them in -that matter dispose of thy money. But if there were no knaves in -the world these objections need not be made.[58] - -And thus, my very good neighbour, have I given you a few of my -reasons why a man that hath it should not always sell too dear -nor buy as cheap as he can, but should use good conscience to God -and charity to his neighbour in both. - -ATTEN. But were some men here to hear you, I believe they would -laugh you to scorn. - -WISE. I question not that at all, for so Mr. Badman used to do -when any man told him of his faults; he used to think himself wiser -than any, and would count, as I have hinted before, that he was -not arrived to a manly spirit that did stick or boggle at any -wickedness. But let Mr. Badman and his fellows laugh, I will bar -it, and still give them good counsel (Luke 16:13-15). But I will -remember also, for my further relief and comfort, that thus they -that were covetous of old served the Son of God himself. It is -their time to laugh now, that they may mourn in time to come (Luke -6:25). And I say again, when they have laughed out their laugh, he -that useth not good conscience to God and charity to his neighbour -in buying and selling, dwells next door to an infidel, and is near -of kin to Mr. Badman. - -ATTEN. Well, but what will you say to this question? You know that -there is no settled price set by God upon any commodity that is -bought or sold under the sun, but all things that we buy and sell -do ebb and flow, as to price, like the tide; how then shall a man -of a tender conscience do, neither to wrong the seller, buyer, -nor himself, in buying and selling of commodities? - - - - -CHAPTER XI. - -[INSTRUCTIONS FOR RIGHTEOUS TRADING.] - -WISE. This question is thought to be frivolous by all that are -of Mr. Badman's way, it is also difficult in itself, yet I will -endeavour to shape you an answer, and that first to the matter of -the question, to wit, how a tradesman should, in trading, keep a -good conscience; a buyer or seller either. Secondly, how he should -prepare himself to this work and live in the practice of it. For -the first, he must observe what hath been said before, to wit, -he must have conscience to God, charity to his neighbour, and, I -will add, much moderation in dealing. Let him therefore keep within -the bounds of the affirmative of those eight reasons that before -were urged to prove that men ought not, in their dealing, but to -do justly and mercifully betwixt man and man, and then there will -be no great fear of wronging the seller, buyer, or himself. But -particularly to prepare or instruct a man to this work:-- - -1. Let the tradesman or others consider that there is not that in -great gettings and in abundance which the most of men do suppose; -for all that a man has over and above what serves for his present -necessity and supply, serves only to feed the lusts of the eye. -For 'what good is there to the owners thereof, saving the beholding -of them with their eyes?' (Eccl 5:11). Men also, many times, -in getting of riches, get therewith a snare to their soul (1 Tim -6:7-9). But few get good by getting of them. But his consideration -Mr. Badman could not abide. - -2. Consider that the getting of wealth dishonestly--as he does that -getteth it without good conscience and charity to his neighbour--is -a great offender against God. Hence he says, 'I have smitten mine -hand at thy dishonest gain which thou hast made' (Eze 22:13). -It is a manner of speech that shows anger in the very making of -mention of the crime. Therefore, - -3. Consider that a little, honestly gotten, though it may yield thee -but a dinner of herbs at a time, will yield more peace therewith -than will a stalled ox ill gotten (Prov 15:17). 'Better is a little -with righteousness, than great revenues without right' (Prov 16:8; -1 Sam 2:5). - -4. Be thou confident that God's eyes are upon all thy ways, and -'that he pondereth all thy goings,' and also that he marks, them, -writes them down, and seals them p in a bag against the time to -come (Prov 5:21; Job 14:17). - -5. Be thou sure that thou rememberest that thou knowest not the -day of thy death. Remember also that when death comes God will -give thy substance, for the which thou hast laboured, and for the -which perhaps thou hast hazarded thy soul, to one thou knowest -not who, nor whether he shall be a wise man or a fool. And then, -'what profit hath he that hath laboured for the wind?' (Eccl 5:16). - -Besides, thou shalt have nothing that thou mayest so much as carry -away in thine hand. Guilt shall go with thee if thou hast got it -[thy substance] dishonestly, and they also to whom thou shalt leave -it shall receive it to their hurt. These things duly considered and -made use of by thee to the preparing of thy heart to thy calling -of buying and selling, I come, in the next place, to show thee how -thou shouldst live in the practick part of this art. Art thou to -buy or sell? - -1. If thou sellest, do not commend; if thou buyest, do not dispraise; -any otherwise but to give the thing that thou hast to do with its -just value and worth; for thou canst not do otherwise, knowingly, -but of a covetous and wicked mind. Wherefore else are commodities -overvalued by the seller, and also undervalued by the buyer. 'It -is naught, it is naught, saith the buyer,' but when he hath got -his bargain he boasteth thereof (Prov 20:14). What hath this man -done now, but lied in the dispraising of his bargain? and why did -he dispraise it, but of a covetous mind to wrong and beguile the -seller? - -2. Art thou a seller, and do things grow dear? Set not thy hand to -help or hold them up higher; this cannot be done without wickedness -neither, for this is a making of the shekel great (Amos 8:5). Art -thou a buyer, and do things grow dear? use no cunning or deceitful -language to pull them down, for that cannot be done but wickedly -too. What then shall we do, will you say? Why I answer, leave things -to the providence of God, and do thou with moderation submit to -his hand. But since, when they are growing dear, the hand that -upholds the price is, for the time, more strong than that which -would pull it down; that being the hand of the seller, who loveth -to have it dear, especially if it shall rise in his hand. Therefore -I say, do thou take heed and have not a hand in it, the which thou -mayest have to thine own and thy neighbour's hurt, these three -ways:-- - -1. By crying out scarcity, scarcity, beyond the truth and state of -things; especially take heed of doing of this by way of a prognostic -for time to come. It was for this for which he was trodden to -death in the gate of Samaria, that you read of in the second book -of Kings (2 Kings 7:17). This sin hath a double evil in it. (1.) -It belieth the present blessing of God among us; and (2.) It -undervalueth the riches of his goodness, which can make all good -things to abound towards us. - -2. This wicked thing may be done by hoarding up when the hunger -and necessity of the poor calls for it. Now, that God may show his -dislike against this, he doth, as it were, license the people to -curse such a hoarder up--'He that withholdeth corn, the people -shall curse him, but blessing shall be upon the head of him that -selleth it' (Prov 11:26). - -3. But if things will rise, do thou be grieved, be also moderate -in all thy sellings, and be sure let the poor have a pennyworth, -and sell thy corn to those in necessity. Which then thou wilt -do when thou showest mercy to the poor in thy selling to him, -and when thou, for his sake because he is poor, undersellest the -market. This is to buy and sell with good conscience; thy buyer -thou wrongest not, thy conscience thou wrongest not, thyself thou -wrongest not, for God will surely recompense thee (Isa 57:6-8). -I have spoken concerning corn, but thy duty is to 'let your -moderation' in all things 'be known unto all men, the Lord is at -hand' (Phil 4:5). - - - - -CHAPTER XII. - -[BADMAN'S PRIDE, ATHEISM, INFIDELITY, AND ENVY.] - -ATTEN. Well, Sir, now I have heard enough of Mr. Badman's naughtiness, -pray now proceed to his death. - -WISE. Why, Sir, the sun is not so low, we have yet three hours to -night. - -ATTEN. Nay, I am not in any great haste, but I thought you had -even now done with his life. - -WISE. Done! no, I have yet much more to say. - -ATTEN. Then he has much more wickedness than I thought he had. - -WISE. That may be. But let us proceed. This Mr. Badman added to -all his wickedness this, he was a very proud man, a very proud -man. He was exceeding proud and haughty in mind; he looked that -what he said ought not, must not be contradicted or opposed. -He counted himself as wise as the wisest in the country, as good -as the best, and as beautiful as he that had most of it. He took -great delight in praising of himself, and as much in the praises -that others gave him. He could not abide that any should think -themselves above him, or that their wit or personage should by -others be set before his. He had scarce a fellowly carriage for -his equals. But for those that were of an inferior rank, he would -look over them in great contempt. And if at any time he had any -remote occasion of having to do with them, he would show great -height and a very domineering spirit. So that in this it may be -said that Solomon gave a characteristical note of him when he said, -'Proud and haughty scorner is his name, who dealeth in proud wrath' -(Prov 21:24). He never thought his diet well enough dressed, his -clothes fine enough made, or his praise enough refined. - -ATTEN. This pride is a sin that sticks as close to nature, I think, -as most sins. There is uncleanness and pride, I know not of any -two gross sins that stick closer to men than they. They have, as -I may call it, an interest in nature; it likes them because they -most suit its lust and fancies; and therefore no marvel though Mr. -Badman was tainted with pride, since he had so wickedly given up -himself to work all iniquity with greediness. - -WISE. You say right; pride is a sin that sticks close to nature, -and is one of the first follies wherein it shows itself to be -polluted. For even in childhood, even in little children, pride -will first of all show itself; it is a hasty, an early appearance -of the sin of the soul. It, as I may say, is that corruption that -strives for predominancy in the heart, and therefore usually comes -out first. But though children are so incident to it, yet methinks -those of more years should be ashamed thereof. I might at the -first have begun with Mr. Badman's pride, only I think it is not -the pride in infancy that begins to make a difference betwixt one -and another, as did, and do those wherewith I began my relation -of his life, therefore I passed it over, but now, since he had no -more consideration of himself, and of his vile and sinful state, -but to be proud when come to years, I have taken the occasion in -this place to make mention of his pride. - -ATTEN. But pray, if you can remember them, tell me of some places -of scripture that speak against pride. I the rather desire this -because that pride is now a reigning sin, and I happen sometimes -to fall into the company of them that in my conscience are proud, -very much, and I have a mind also to tell them of their sin, now -when I tell them of it, unless I bring God's Word too, I doubt -they will laugh me to scorn. - -WISE. Laugh you to scorn! the proud man will laugh you to scorn -bring to him what text you can, except God shall smite him in his -conscience by the Word. Mr. Badman did use to serve them so that -did use to tell him of his; and besides, when you have said what -you can, they will tell you they are not proud, and that you are -rather the proud man, else you would not judge, nor so malapertly[59] -meddle with other men's matters as you do. Nevertheless, since you -desire it, I will mention two or three texts; they are these:--'Pride -and arrogancy--do I hate' (Prov 8:13). 'A man's pride shall bring -him low' (Prov 29:23). 'And he shall bring down their pride' (Isa -25:11). 'And all the proud, yea, and all that do wickedly, shall -be stubble, and the day that cometh shall burn them up' (Mal -4:1). This last is a dreadful text, it is enough to make a proud -man shake. God, saith he, will make the proud ones as stubble; that -is, as fuel for the fire, and the day that cometh shall be like -a burning oven, and that day shall burn them up, saith the Lord. -But Mr. Badman could never abide to hear pride spoken against, -nor that any should say of him, He is a proud man. - -ATTEN. What should be the reason of that? - -WISE. He did not tell me the reason; but I suppose it to be that -which is common to all vile persons. They love this vice, but -care not to bear its name. The drunkard loves the sin, but loves -not to be called a drunkard. The thief loveth to steal, but cannot -abide to be called a thief; the whore loveth to commit uncleanness, -but loveth not to be called a whore. And so Mr. Badman loved to -be proud, but could not abide to be called a proud man. The sweet -of sin is desirable to polluted and corrupted man, but the name -thereof is a blot in his escutcheon.[60] - -ATTEN. It is true that you have said; but pray how many sorts of -pride are there? - -WISE. There are two sorts of pride: pride of spirit, and pride of -body. The first of these is thus made mention of in the scriptures. -'Every one that is proud in heart is an abomination to the Lord' -(Prov 16:5). 'A high look, and a proud heart, and the ploughing of -the wicked, is sin' (Prov 21:4). 'The patient in spirit is better -than the proud in spirit' (Eccl 7:8). Bodily pride the scriptures -mention. 'In that day the Lord will take away the bravery of their -tinkling ornaments about their feet, and their cauls, and their -round tires like the moon, the chains and the bracelets, and the -mufflers, the bonnets, and the ornaments of the legs, and the -headbands, and the tablets, and the earrings, the rings, and nose -jewels.[61] the changeable suits of apparel, and the mantles, and -the wimples, and the crisping pins, the glasses, and the fine linen, -and the hoods, and the vails' (Isa 3:18-23). By these expressions -it is evident that there is pride of body, as well as pride of -spirit, and that both are sin, and so abominable to the Lord. But -these texts Mr. Badman could never abide to read; they were to him -as Micaiah was to Ahab, they never spake good of him, but evil. - -ATTEN. I suppose that it was not Mr. Badman's case alone even to -malign those texts that speak against their vices; for I believe -that most ungodly men, where the scriptures are, have a secret -antipathy against those words of God that do most plainly and -fully rebuke them for their sins. - -WISE. That is out of doubt; and by that antipathy they show that -sin and Satan are more welcome to them than are wholesome instructions -of life and godliness. - -ATTEN. Well, but not to go off from our discourse of Mr. Badman. -You say he was proud; but will you show me now some symptoms of -one that is proud? - -WISE. Yes, that I will; and first I will show you some symptoms of -pride of heart. Pride of heart is seen by outward things, as pride -of body in general is a sign of pride of heart; for all proud -gestures of the body flow from pride of heart; therefore Solomon -saith, 'There is a generation, O how lofty are their eyes, and -their eye-lids are lifted up' (Prov 30:13). And again, there is -'that exalteth his gait,' his going (Prov 17:19). Now, these lofty -eyes, and this exalting of the gait, is a sign of a proud heart; -for both these actions come from the heart. For out of the heart -comes pride, in all the visible appearances of it (Mark 7). But -more particularly-- - -1. Heart pride is discovered by a stretched-out neck, and by mincing -as they go. For the wicked, the proud, have a proud neck, a proud -foot, a proud tongue, by which this their going is exalted. This -is that which makes them look scornfully, speak ruggedly, and -carry it huffingly among their neighbours. 2. A proud heart is a -persecuting one. 'The wicked in his pride doth persecute the poor' -(Psa 10:2). 3. A prayerless man is a proud man (Psa 10:4). 4. A -contentious man is a proud man (Prov 13:10). 5. The disdainful -man is a proud man (Psa 119:51). 6. The man that oppresses his -neighbour is a proud man (Psa 119:122). 7. He that hearkeneth not -to God's word with reverence and fear is a proud man (Jer 13:15,17). -8. And he that calls the proud happy is, be sure, a proud man. -All these are proud in heart, and this their pride of heart doth -thus discover itself (Jer 43:2; Mal 3:15). - -As to bodily pride, it is discovered that is something of it, by -all the particulars mentioned before; for though they are said -to be symptoms of pride of heart, yet they are symptoms of that -pride, by their showing of themselves in the body. You know diseases -that are within are seen ofttimes by outward and visible signs, -yet by these very signs even the outside is defiled also. So all -those visible signs of heart pride are signs of bodily pride also. -But to come to more outward signs. The putting on of gold, and -pearls, and costly array; the plaiting of the hair, the following -of fashions, the seeking by gestures to imitate the proud, either -by speech, looks, dresses, goings, or other fools' baubles, of -which at this time the world is full, all these, and many more, -are signs, as of a proud heart, so of bodily pride also (1 Tim -2:9; 1 Peter 3:3-5). - -But Mr. Badman would not allow, by any means, that this should -be called pride, but rather neatness, handsomeness, comeliness, -cleanliness, &c., neither would he allow that following of fashions -was anything else, but because he would not be proud, singular, -and esteemed fantastical by his neighbours. - -ATTEN. But I have been told that when some have been rebuked for -their pride, they have turned it again upon the brotherhood of -those by whom they have been rebuked, saying, Physician, heal thy -friends, look at home among your brotherhood, even among the wisest -of you, and see if you yourselves be clear, even you professors. -For who is prouder than you professors? scarcely the devil himself. - -WISE. My heart aches at this answer, because there is too much -cause for it. This very answer would Mr. Badman give his wife when -she, as she would sometimes, reprove him for his pride. We shall -have, says he, great amendments in living now, for the devil is -turned a corrector of vice; for no sin reigneth more in the world, -quoth he, than pride among professors. And who can contradict him? -Let us give the devil his due, the thing is too apparent for any -man to deny. And I doubt not but the same answer is ready in the -mouths of Mr. Badman's friends; for they may and do see pride -display itself in the apparel and carriages of professors, one may -say, almost as much, as among any people in the land, the more is -the pity. Ay, and I fear that even their extravagancies in this -hath hardened the heart of many a one, as I perceive it did somewhat -the heart of Mr. Badman himself. For my own part, I have seen many -myself, and those church members too, so decked and bedaubed with -their fangles[62] and toys, and that when they have been at the -solemn appointments of God in the way of his worship, that I have -wondered with what face such painted persons could sit in the place -where they were without swooning. But certainly the holiness of -God, and also the pollution of themselves by sin, must need be -very far out of the minds of such people, what profession soever -they make. - -I have read of a whore's forehead, and I have read of Christian -shamefacedness (Jer 3:3; 1 Tim 2:9). I have read of costly array, -and of that which becometh women professing godliness, with good -works (1 Peter 3:1-3). But if I might speak, I know what I know, -and could say, and yet do no wrong, that which would make some -professors stink in their places; but now I forbear (Jer 23:15). - -ATTEN. Sir, you seem greatly concerned at this, but what if -I shall say more? It is whispered that some good ministers have -countenanced their people in their light and wanton apparel, yea, -have pleaded for their gold and pearls, and costly array, &c. - -WISE. I know not what they have pleaded for, but it is easily -seen that they tolerate, or at leastwise, wink and connive at such -things, both in their wives and children. And so 'from the prophets -of Jerusalem is profaneness gone forth into all the land' (Jer -23:15). And when the hand of the rulers are chief in a trespass, -who can keep their people from being drowned in that trespass? -(Ezra 9:2). - -ATTEN. This is a lamentation, and must stand for a lamentation. - -WISE. So it is, and so it must. And I will add, it is a shame, it -is a reproach, it is a stumbling block to the blind; for though -men be as blind as Mr. Badman himself, yet they can see the foolish -lightness that must needs be the bottom of all these apish and -wanton extravagancies. But many have their excuses ready; to wit, -their parents, their husbands, and their breeding calls for it, -and the like; yea, the examples of good people prompt them to it; -but all these will be but the spider's web, when the thunder of -the word of the great God shall rattle from heaven against them, -as it will at death or judgment; but I wish it might do it before. -But alas! these excuses are but bare pretences, these proud ones -love to have it so. I once talked with a maid by way of reproof -for her fond and gaudy garment. But she told me, The tailor would -make it so; when alas! poor proud girl, she gave order to the tailor -so to make it. Many make parents, and husbands, and tailors, &c., -the blind to others; but their naughty hearts, and their giving -of way thereto, that is the original cause of all these evils. - -ATTEN. Now you are speaking of the cause of pride, pray show me -yet further why pride is now so much in request. - -WISE. I will show you what I think are the reasons of it. - -1. The first is, because, such persons are led by their own hearts, -rather than by the Word of God (Mark 7:21-23). I told you before -that the original fountain of pride is the heart. For out of the -heart comes pride; it is, therefore, because they are led by their -hearts, which naturally tend to lift them up in pride. This pride -of heart tempts them, and by its deceits overcometh them; yea, it -doth put a bewitching virtue into their peacock's feathers, and -then they are swallowed up with the vanity of them (Oba 3). - -2. Another reason why professors are so proud for those we are -talking of now, is because they are more apt to take example -by those that are of the world, than they are to take example of -those that are saints indeed. Pride is of the world. 'For all that -is in the world, the lust of the flesh, and the lust of the eyes, -and the pride of life, is not of the Father but of the world' (1 -John 2:16). Of the world, therefore, professors learn to be proud. -But they should not take them for example. It will be objected, -No, nor your saints neither, for you are as proud as others; well, -let them take shame that are guilty. But when I say professors -should take example for their life by those that are saints indeed, -I mean as Peter says; they should take example of those that were -in old time the saints; for sin at of old time were the best, -therefore to these he directed us for our pattern. Let the wives' -conversation be chaste and also coupled with fear. 'Whose adorning,' -saith Peter, 'let it not be that outward adorning of plaiting the -hair, and of wearing of gold, or of putting on of apparel; but let -it be the hidden man of the heart, in that which is not corruptible -even the ornament of a meek and quiet spirit, which is in the -sight of God of great price. For after this manner, in the old -time, the holy women also who trusted in God, adorned themselves, -being in subjection to their own husbands' (1 Peter 3:1-5). - -3. Another reason is, because they have forgotten the pollution -of their nature. For the remembrance of that must needs keep us -humble, and being kept humble, we shall be at a distance from pride. -The proud and the humble are set in opposition; 'God resisteth the -proud, but giveth grace unto the humble.' And can it be imagined -that a sensible Christian should be a proud one; sense of baseness -tends to lay us low, not to lift us up with pride; not with pride -of heart, nor pride of life. But when a man begins to forget what -he is, then he, if ever, begins to be proud. Methinks it is one -of the most senseless and ridiculous things in he world that a -man should be proud of that which is given him on purpose to cover -the shame of his nakedness with. - -4. Persons that are proud have gotten God and his holiness out of -their sight. If God was before them, as he is behind their back. -And if they saw him in his holiness, as he sees them in their -sins and shame, they would take but little pleasure in their apish -knacks. The holiness of God makes the angels cover their faces, -crumbles Christians, when they behold it, into dust and ashes. -And as his majesty is, such is his Word (Isa 6). Therefore they -abuse it that bring it to countenance pride. - -Lastly. But what can be the end of those that are proud in the -decking of themselves after their antic manner? Why are they for -going with their bull's foretops,[63] with their naked shoulders, -and paps hanging out like a cow's bag? Why are they for painting -their faces, for stretching out their neck, and for putting of -themselves unto all the formalities which proud fancy leads them -to? Is it because they would honour God? because they would adorn -the gospel? because they would beautify religion, and make sinners -to fall in love with their own salvation? No, no, it is rather to -please their lusts, to satisfy their wild and extravagant fancies; -and I wish none doth it to stir up lust in others, to the end they -may commit uncleanness with them. I believe, whatever is their -end, this is one of the great designs of the devil and I believe -also that Satan has drawn more into the sin of uncleanness by the -spangling show of fine cloths, than he could possibly have drawn -unto it without them. I wonder what it was that of old was called -the attire of a harlot; certainly it could not be more bewitching -and tempting than are the garments of many professors this day. - -ATTEN. I like what you say very well, and I wish that all the proud -dames in England that profess were within the reach and sound of -your words. - -WISE. What I have said I believe is true; but as for the proud -dames in England that profess, they have Moses and the prophets, -and if they will not hear them, how then can we hope that they -should receive good by such a dull-sounding ram's-horn as I am?[64] -However, I have said my mind, and now, if you will, we will proceed -to some other of Mr. Badman's doings. - -ATTEN. No; pray, before you show me anything else of Mr. Badman, -show me yet more particularly the evil effects of this sin of -pride. - -WISE. With all my heart I will answer your request. - -1. Then: It is pride that makes poor man so like the devil in hell, -that he cannot in it be known to be the image and similitude of -God. The angels, when they became devils, it was through their -being lifted or puffed up with pride (1 Tim 3:6). It is pride also -that lifteth or puffeth up the heart of the sinner, and so makes -him to bear the very image of the devil. - -2. Pride makes a man so odious in the sight of God, that he shall -not, must not, come nigh his majesty. 'Though the Lord be high, -yet hath he respect unto the lowly; but the proud he knoweth afar -off' (Psa 138:6). Pride sets God and the soul at a distance; pride -will not let a man come nigh God, nor God will not let a proud -man come nigh unto him. Now this is a dreadful thing. - -3. As pride seest, so it keeps God and the soul at a distance. 'God -resisteth the proud' (James 4:6). Resists, that is, he opposes -him, he trusts him from him, he contemneth his person and all his -performances. Come unto God's ordinances the proud man may; but -come into his presence, have communion with him, or blessing from -him, he shall not. For the high God doth resist him. - -4. The Word saith that 'The Lord will destroy the house of the proud' -(Prov 15:25). He will destroy his house; it may be understood he -will destroy him and his. So he destroyed proud Pharaoh, so he -destroyed proud Korah, and many others. - -5. Pride, where it comes, and is entertained, is a certain forerunner -of some judgment that is not far behind. When pride goes before, -shame and destruction will follow after. 'When pride cometh, then -cometh shame' (Prov 11:2). 'Pride goeth before destruction, and -a haughty spirit before a fall' (Prov 16:18). - -6. Persisting in pride makes the condition of a poor man as -remediless as is that of the devils themselves (1 Tim 3:6). And -this, I fear, was Mr. Badman's condition, and that was the reason -that he died so as he did; as I shall show you anon. - -But what need I thus talk of the particular actions, or rather the -prodigious sins of Mr. Badman, when his whole life, and all his -actions, went, as it were, to the making up one massy body of sin? -Instead of believing that there was a God, his mouth, his life -and actions, declared that he believed no such thing.[65] His -'transgression saith within my heart, that there was no fear of -God before his eyes' (Psa 36:1). Instead of honouring of God, and -of giving glory to him for any of his mercies, or under any of his -good providences toward him, for God is good to all, and lets his -sun shine, and his rain fall upon the unthankful and unholy, he -would ascribe the glory to other causes. If they were mercies, -he would ascribe them, if the open face of the providence did not -give him the lie, to his own wit, labour, care, industry, cunning, -or the like. If they were crosses, he would ascribe them, or count -them the offspring of fortune, ill luck, chance, the ill management -of matters, the ill will of neighbours, or to his wife's being -religious, and spending, as he called it, too much time in reading, -praying, or the like. It was not in his way to acknowledge God, -that is, graciously, or his hand in things. But, as the prophet -saith, 'Let favour be showed to the wicked, yet will he not learn -righteousness' (Isa 26:10). And again, They returned not to him -that smote them, nor did they seek the Lord of hosts (Isa 9:13). -This was Mr. Badman's temper, neither mercies nor judgment would -make him seek the Lord. Nay, as another scripture says, 'He would -not see the works of God, nor regard the operations of his hands -either in mercies or in judgments' (Isa 26:11; Psa 29:5). But -farther, when by providence he has been cast under the best means -for his soul--for, as was showed before, he having had a good -master, and before him a good father, and after all a good wife, -and being sometimes upon a journey, and cast under the hearing of -a good sermon, as he would sometimes for novelty's sake go to hear -a good preacher--he was always without heart to make use thereof -(Prov 17:6). In this land of righteousness he would deal unjustly, -and would not behold the majesty of the Lord (Isa 26:10). - -Instead of referencing the Word, when he heard it preached, -read, or discoursed of, he would sleep, talk of others business, -or else object against the authority, harmony, and wisdom of the -scriptures; saying, How do you know them to be the Word of God? How -do you know that these sayings are true? The scriptures, he would -say, were as a nose of wax, and a man may turn them whithersoever -he lists. One scripture says one thing, and another says the quite -contrary; besides, they make mention of a thousand impossibilities; -they are the cause of all dissensions and discords that are in -the land. Therefore you may, would he say, still think what you -will, but in my mind they are best at ease that have least to do -with them. - -Instead of loving and honouring of them that did bear in their -foreheads the name, and in their lives the image of Christ, they -should be his song, the matter of his jests, and the objects of his -slanders. He would either make a mock at their sober deportment, -their gracious language, quiet behavior, or else desperately swear -that they did all in deceit and hypocrisy. He would endeavour to -render godly men as odious and contemptible as he could; any lies -that were made by any, to their disgrace, those he would avouch -for truth, and would not endure to be controlled. He was much like -those that the prophet speaks of, that would sit and slander his -mother's son (Psa 50:19,20). Yea, he would speak reproachfully of -his wife, though his conscience told him, and many would testify, -that she was a very virtuous woman. He would also raise slanders of -his wife's friends himself, affirming that their doctrine tended -to lasciviousness, and that in their assemblies they acted and -did unbeseeming men and women, that they committed uncleanness, -&c. He was much like those that affirmed the apostle should say, -'Let us do evil that good may come' (Rom 3:7,8). Or, like those -of whom it is thus written; 'Report, say they, and we will report -it' (Jer 20:10). And if he could get any thing by the end that had -scandal in it, if it did but touch professors, how falsely soever -reported, O! then he would glory, laugh, and be glad, and lay it -upon the whole party; saying, Hang them rogues, there is not a -barrel better herring of all the holy brotherhood of them. Like to -like, quoth the devil to the collier, this is your precise crew. -And then he would send all home with a curse. - -ATTEN. If those that make profession of religion be wise, Mr. -Badman's watchings and words will make them the more wary, and -careful in all things. - -WISE. You say true. For when we see men do watch for our halting, -and rejoice to see us stumble and fall, it should make us so much -abundantly the more careful. - -I do think it was as delightful to Mr. Badman to hear, raise, and -tell lies, and lying stories of them that fear the Lord, as it -was for him to go to bed when a weary. But we will at this time -let these things pass. For as he was in these things bad enough, -so he added to these many more the like. - -He was an angry, wrathful, envious man, a man that knew not what -meekness or gentleness meant, nor did he desire to learn. His -natural temper was to be surly, huffy, and rugged, and worse; and -he so gave way to his temper, as to this, that it brought him to -be furious and outrageous in all things, especially against goodness -itself, and against other things too, when he was displeased. - -ATTEN. Solomon saith, He is a fool that rageth (Prov 14:16). - -WISE. He doth so; and says moreover, that 'Anger resteth in the -bosom of fools' (Eccl 7:9). And, truly, if it be a sign of a fool -to have anger rest in his bosom, then was Mr. Badman, notwithstanding -the conceit that he had of his own abilities, a fool of no small -size. - -ATTEN. Fools are mostly most wise in their own eyes. - -WISE. True; but I was a saying, that if it be a sign that a man -is a fool, when anger rests in his bosom; then what is it a sign -of, think you, when malice and envy rests there? For, to my knowledge -Mr. Badman was as malicious and as envious a man as commonly you -can hear of. - -ATTEN. Certainly, malice and envy flow from pride and arrogancy, -and they again from ignorance, and ignorance from the devil. And -I thought, that since you spake of the pride of Mr. Badman before, -we should have something of these before we had done. - -WISE. Envy flows from ignorance indeed. And this Mr. Badman was so -envious an one, where he set against, that he would swell with it -as a toad, as we say, swells with poison.[66] He whom he maligned, -might at any time even read envy in his face wherever he met with -him, or in whatever he had to do with him. His envy was so rank and -strong, that if it at any time turned its head against a man, it -would hardly ever be pulled in again; he would watch over that man -to do him mischief, as the cat watches over the mouse to destroy -it; yea, he would wait seven years, but he would have an opportunity -to hurt him, and when he had it, he would make him feel the weight -of his envy. - -Envy is a devilish thing, the scripture intimates that none can -stand before it: 'A stone is heavy, and the sand weighty; but a -fool's wrath is heavier than them both. Wrath is cruel, and anger -is outrageous; but who is able to stand before envy?' (Prov 27:3,4). - -This envy, for the foulness of it, is reckoned among the foulest -villainies that are, as adultery, murder, drunkenness, revellings, -witchcrafts, heresies, seditions, &c. (Gal 5:19,20). Yea, it is -so malignant a corruption, that it rots the very bones of him in -whom it dwells. 'A sound heart is the life of the flesh; but envy -the rottenness of the bones' (Prov 14:30). - -ATTEN. This envy is the very father and mother of a great many -hideous and prodigious wickednesses. I say, it is the very father -and mother of them; it both begets them, and also nourishes them -up, till they come to their cursed maturity in the bosom of him -that entertains them. - -WISE. You have given it a very right description, in calling of it -the father and mother of a great many other prodigious wickednesses; -for it is so venomous and vile a thing that it puts the whole -course of nature out of order, and makes it fit for nothing but -confusion, and a hold for every evil thing: 'For where envying and -strife is, there is confusion, and every evil work' (James 3:16). -Wherefore, I say, you have rightly called it the very father -and mother of a great many other sins. And now for our further -edification, I will reckon up of some of the births of envy. 1. -Envy, as I told you before, it rotteth the very bones of him that -entertains it. And, 2. As you have also hinted, it is heavier than -a stone, than sand; yea, and I will add, it falls like a millstone -upon the head. Therefore, 3. It kills him that throws it, and him -at whom it is thrown. 'Envy slayeth the silly one' (Job 5:2). That -is, him in whom it resides, and him who is its object. 4. It was -that also that slew Jesus Christ himself; for his adversaries -persecuted him through their envy (Matt 27:18; Mark 15:10). 5. -Envy was that, by virtue of which Joseph was sold by his brethren -into Egypt (Acts 7:9). - -6. It is envy that hath the hand in making of variance among God's -saints (Isa 11:13). 7. It is envy in the hearts of sinners, that -stirs them up to trust God's ministers out of their coasts (Acts -13:50, 14:6). 8. What shall I say? It is envy that is the very -nursery of whisperings, debates, backbitings, slanders, reproaches, -murders, &c. - -It is not possible to repeat all the particular fruits of this -sinful root. Therefore, it is no marvel that Mr. Badman was such -an ill-natured man, for the great roots of all manner of wickedness -were in him unmortified, unmaimed, untouched. - -ATTEN. But it is a rare case, even this of Mr. Badman, that he -should never in all his life be touched with remorse for his -ill-spent life. - - - - -CHAPTER XIII. - -[HE GETS DRUNK AND BREAKS HIS LEG--GOD'S JUDGMENTS UPON DRUNKARDS.] - -WISE. Remorse, I cannot say he ever had, if by remorse you mean -repentance for his evils. Yet twice I remember he was under some -trouble of mind about his condition. Once when he broke his leg -as he came home drunk from the ale-house; and another time when he -fell sick, and thought he should die. Besides these two times, I -do not remember any more. - -ATTEN. Did he break his leg then? - -WISE. Yes; once as he came home drunk from the ale-house. - -ATTEN. Pray how did he break it? - -WISE. Why upon a time he was at an ale-house, that wicked house -about two or three miles from home, and having there drank hard -the greatest part of the day, when night was come, he would stay -no longer, but calls for his horse, gets up and like a madman, -as drunken persons usually ride, away he goes, as hard as horse -could lay legs to the ground. Thus he rid, till coming to a dirty -place, where his horse flouncing in, fell, threw his master, and -with his fall broke his leg. So there he lay. But you would not -think how he swore at first. But after a while, he coming to -himself, and feeling by his pain, and the uselessness of his leg, -what case he was in, and also fearing that this bout might be his -death; he began to cry out after the manner of such, Lord help -me, Lord have mercy upon me, good God deliver me, and the like. -So there he lay, till some came by, who took him up, carried him -home, where he lay for some time, before he could go abroad again. - -ATTEN. And then you say he called upon God. - -WISE. He cried out in his pain, and would say, O God, and, O -Lord, help me. But whether it was that his sin might be pardoned, -and his soul saved, or whether to be rid of his pain, I will -not positively determine; though I fear it was but for the last; -because when his pain was gone, and he had got hopes of mending, -even before he could go abroad, he cast off prayer, and began -his old game; to wit, to be as bad as he was before.[67] He then -would send for his old companions; his sluts also would come to his -house to see him, and with them he would be, as well as he could -for his lame leg, as vicious as they could be for their hearts. - -ATTEN. It was a wonder he did not break his neck. - -WISE. His neck had gone instead of his leg, but that God was -long-suffering towards him; he had deserved it ten thousand times -over. There have been many, as I have heard, and as I have hinted -to you before, that have taken their horses when drunk as he; but -they have gone from the pot to the grave; for they have broken -their necks betwixt the ale-house and home. One hard by us also -drunk himself dead; he drank, and died in his drink. - -ATTEN. It is a sad thing to die drunk. - -WISE. So it is; but yet I wonder that no more do so. For considering -the heinousness of that sin, and with how many others sins it is -accompanied, as with oaths, blasphemies, lies, revellings, whorings, -brawlings, &c., it is a wonder to me that any that live in that -sin should escape such a blow from Heaven, that should tumble them -into their graves. Besides, when I consider also how, when they -are as drunk as beasts, they, without all fear of danger, will ride -like bedlams and madmen, even as if they did dare God to meddle -with them if he durst, for their being drunk. I say, I wonder -that he doth not withdraw his protecting providences from them, -and leave them to those dangers and destructions that by their sin -they have deserved, and that by their bedlam madness they would -rush themselves into. Only I consider again, that he has appointed -a day wherein he will reckon with them, and doth also commonly -make examples of some, to show that he takes notice of their sin, -abhors their way, and will count with them for it at the set time -(Acts 17:30,31). - -ATTEN. It is worthy of our remark, to take notice how God, to show -his dislike of the sins of men, strikes some of them down with a -blow; as the breaking of Mr. Badman's leg, for doubtless that was -a stroke from heaven. - -WISE. It is worth our remark, indeed. It was an open stroke, it -fell upon him while he was in the height of his sin; and it looks -much like to that in Job--'Therefore he knoweth their works, and -overturneth them in the night, so that they are destroyed. He -striketh them as wicked men in the open sight of others.' Or, as -the margin reads it, 'in the place of beholders' (Job 34:25,26). -He lays them, with his stroke, in the place of beholders. There -was Mr. Badman laid; his stroke was taken notice of by every one, -his broken leg was at this time the town talk. Mr. Badman has broken -his leg, says one. How did he break it? says another. As he came -home drunk from such an ale-house, said a third. A judgment of God -upon him, said a fourth. This his sin, his shame, and punishment, -are all made conspicuous to all that are about him. I will here -tell you another story or two. - -I have read, in Mr. Clark's Looking-glass for Sinners, that upon -a time a certain drunken fellow boasted in his cups that there was -neither heaven nor hell; also he said he believed that man had no -soul, and that, for his own part, he would sell his soul to any -that would buy it. Then did one of his companions buy it of him -for a cup of wine, and presently the devil, in man's shape, bought -it of that man again at the same price; and so, in the presence -of them all, laid hold on the soul-seller, and carried him away -through the air, so that he was never more heard of.[68] - -He tells us also, that there was one at Salisbury, in the midst -of his health, drinking and carousing in a tavern; and he drank a -health to the devil, saying that if the devil would not come and -pledge him, he would not believe that there was either God or -devil. Whereupon his companions, stricken with fear, hastened out -of the room; and presently after, hearing a hideous noise, and -smelling a stinking savour, the vintner ran up into the chamber; -and coming in he missed his guest, and found the window broken, -the iron bar in it bowed, and all bloody. But the man was never -heard of afterwards.[69] - -Again, he tells us of a bailiff of Hedley, who, upon a Lord's day, -being drunk at Melford, got upon his horse, to ride through the -streets, saying that his horse would carry him to the devil. And -presently his horse threw him, and broke his neck. These things -are worse than the breaking of Mr. Badman's leg; and should be a -caution to all of his friends that are living, lest they also fall -by their sin into these sad judgments of God. - -But, as I said, Mr. Badman quickly forgot all; his conscience -was choked before his leg was healed. And, therefore, before he -was well of the fruit of one sin, he tempts God to send another -judgment to seize upon him. And so he did quickly after. For not -many months after his leg was well, he had a very dangerous fit -of sickness, insomuch that now he began to think he must die in -very deed. - - - - -CHAPTER XIV. - -[HIS PRETENDED REPENTINGS AND PROMISES OF REFORM WHEN DEATH GRIMLY -STARES AT HIM.] - -ATTEN. Well, and what did he think and do then? - -WISE. He thought he must go to hell; that I know, for he could -not forbear but say so. To my best remembrance, he lay crying out -all one night for fear; and at times he would so tremble that he -would make the very bed shake under him. But O! how the thoughts -of death, of hell-fire, and of eternal judgment, did then wrack -his conscience. Fear might be seen in his face, and in his tossings -to and fro; it might also be heard in his words, and be understood -by his heavy groans. He would often cry, I am undone, I am undone; -my vile life has undone me! - -ATTEN. Then his former atheistical thoughts and principles were -too weak now to support him from the fears of eternal damnation. - -WISE. Ay! they were too weak indeed. They may serve to stifle -conscience, when a man is in the midst of his prosperity; and to -harden the heart against all good counsel, when a man is left of -God, and given up to his reprobate mind. But, alas, atheistical -thoughts, notions, and opinions must shrink and melt away, when -God sends, yea, comes with sickness to visit the soul of such a -sinner for his sin. There was a man dwelt about twelve miles off -from us, that had so trained up himself in his atheistical notions, -that at last he attempted to write a book against Jesus Christ, -and against the Divine authority of the scriptures. But I think -it was not printed. Well, after many days, God struck him with -sickness, whereof he died. So, being sick, and musing upon his -former doings, the book that he had written came into his mind, -and with it such a sense of his evil in writing of it, that it -tore his conscience as a lion would tear a kid. He lay, therefore, -upon his deathbed in sad case, and much affliction of conscience; -some of my friends also went to see him; and as they were in his -chamber one day, he hastily called for pen, ink, and paper; which -when it was given him, he took it and writ to this purpose:--I, -such a one, in such a town, must go to hell-fire, for writing a -book against Jesus Christ, and against the Holy Scriptures. And -would also have leaped out of the window of his house, to have -killed himself, but was by them prevented of that; so he died in -his bed, such a death as it was. It will be well if others take -warning by him.[70] - -ATTEN. This is a remarkable story. - -WISE. It is as true as remarkable. I had it from them that I dare -believe, who also themselves were eye and ear witnesses; and also -that catched him in their arms, and saved him, when he would have -leaped out of his chamber window, to have destroyed himself! - -ATTEN. Well, you have told me what were Mr. Badman's thoughts now, -being sick, of his condition; pray tell me also what he then did -when he was sick? - -WISE. Did! he did many things which, I am sure, he never thought -to have done; and which, to be sure, was not looked for of his -wife and children. In this fit of sickness, his thoughts were -quite altered about his wife; I say his thoughts, so far as could -be judged by his words and carriages to her. For now she was his -good wife, his godly wife, his honest wife, his duck and dear, -and all. Now he told her that she had the best of it; she having -a good life to stand by her, while his debaucheries and ungodly -life did always stare him in the face. Now he told her the counsel -that she often gave him was good; though he was so bad as not to -take it. - -Now he would hear her talk to him, and he would lie sighing by her -while she so did. Now he would bid her pray for him, that he might -be delivered from hell. He would also now consent that some of -her good ministers might come to him to comfort him; and he would -seem to show them kindness when they came, for he would treat them -kindly with words, and hearken diligently to what they said; only -he did not care that they should talk much of his ill-spent life, -because his conscience was clogged with that already. He cared not -now to see his old companions, the thoughts of them were a torment -to him; and now he would speak kindly to that child of his that -took after its mother's steps, though he could not at all abide -it before. - -He also desired the prayers of good people, that God of his mercy -would spare him a little longer; promising that if God would but -let him recover this once, what anew, what a penitent man he would -be toward God, and what a loving husband he would be to his wife; -what liberty he would give her, yea, how he would go with her -himself, to hear her ministers, and how they should go hand in -hand in the way to heaven together. - -ATTEN. Here was a fine show of things; I'll warrant you, his wife -was glad for this. - -WISE. His wife! ay, and a many good people besides. It was noised -all over the town what a great change there was wrought upon Mr. -Badman; how sorry he was for his sins, how he began to love his -wife, how he desired good men should pray to God to spare him; and -what promises he now made to God, in his sickness, that if ever -he should raise him from his sick bed to health again, what a new -penitent man he would be towards God, and what a loving husband to -his good wife. Well, ministers prayed, and good people rejoiced, -thinking verily that they now had gotten a man from the devil; -nay, some of the weaker sort did not stick to say that God had -begun a work of grace in his heart; and his wife, poor woman, you -cannot think how apt she was to believe it so; she rejoiced, and -she hoped as she would have it. But, alas! alas! in little time -things all proved otherwise. - -After he had kept his bed a while, his distemper began to abate, -and he to feel himself better; so he in a little time was so finely -mended, that he could walk about the house, and also obtained a -very fine stomach to his food; and now did his wife and her good -friends stand gaping to see Mr. Badman fulfil his promise of -becoming new towards God, and loving to his wife; but the contrary -only showed itself. For, so soon as ever he had hopes of mending, -and found that his strength began to renew, his trouble began to -go off his heart, and he grew as great a stranger to his frights -and fears, as if he never had them. - - - - -CHAPTER XV. - -[DEATH LEAVES HIM FOR A SEASON, AND HE RETURNS TO HIS SIN LIKE A -SOW THAT HAS BEEN WASHED TO HER WALLOWING IN THE MIRE.] - -But verily, I am apt to think that one reason of his no more -regarding or remembering of his sick-bed fears, and of being no -better for them was some words that the doctor that supplied him -with physic said to him when he was mending. For as soon as Mr. -Badman began to mend, the doctor comes and sits him down by him in -his house, and there fell into discourse with him about the nature -of his disease; and among other things they talked of Badman's -trouble, and how he would cry out, tremble, and express his fears -of going to hell when his sickness lay pretty hard upon him. To -which the doctor replied, that those fears and outcries did arise -from the height of his distemper; for that disease was often -attended with lightness of the head, by reason the sick party -could not sleep, and for that the vapours disturbed the brain: but -you see, Sir, quoth he, that so soon as you got sleep and betook -yourself to rest, you quickly mended, and your head settled, and -so those frenzies left you. And it was so indeed, thought Mr. -Badman; was my troubles only the effects of my distemper, and -because ill vapours got up into my brain? Then surely, since my -physician was my saviour, my lust again shall be my god. So he -never minded religion more, but betook him again to the world, his -lusts and wicked companions: and there was an end of Mr. Badman's -conversion. - -ATTEN. I thought, as you told me of him, that this would be the -result of the whole; for I discerned, by your relating of things, -that the true symptoms of conversion were wanting in him, and that -those that appeared to be anything like them, were only such as -reprobates may have. - -WISE. You say right, for there wanted in him, when he was most -sensible, a sense of the pollution of his nature; he only had -guilt for his sinful actions, the which Cain, and Pharaoh, and -Saul, and Judas, those reprobates, have had before him (Gen 4:13,14; -Exo 9:27; 1 Sam 15:24; Matt 27:3-5). - -Besides, the great things that he desired, were to be delivered -from going to hell, and who would, willingly? and that his life -might be lengthened in this world. We find not, by all that he said -or did, that Jesus Christ the Saviour was desired by him, from a -sense of his need of his righteousness to clothe him, and of his -Spirit to sanctify him. His own strength was whole in him, he saw -nothing of the treachery of his own heart: for had he, he would -never have been so free to make promises to God of amendment. He -would rather have been afraid, that if he had mended, he should -have turned with the dog to his vomit, and have begged prayers of -the saints, and assistance from heaven upon that account, that he -might have been kept from doing so. It is true he did beg prayers -of good people, and so did Pharaoh of Moses and Aaron, and Simon -Magus of Simon Peter (Exo 9:28; Acts 8:24). His mind also seemed -to be turned to his wife and child; but, alas! it was rather from -conviction that God had given him concerning their happy estate -over his, than for that he had any true love to the work of God -that was in them. True, some shows of kindness he seemed to have -for them, and so had rich Dives when in hell, to his five brethren -that were yet in the world: yea, he had such love as to wish them -in heaven, that they might not come thither to be tormented (Luke -16:27,28). - -ATTEN. Sick-bed repentance is seldom good for anything. - -WISE. You say true, it is very rarely good for anything indeed. -Death is unwelcome to nature, and usually when sickness and death -visit the sinner; the first taking of him by the shoulder, and -the second standing at the bed-chamber door to receive him; then -the sinner begins to look about him, and to bethink with himself, -these will have me away before God; and I know that my life has -not been as it should, how shall I do to appear before God! Or -if it be more the sense of the punishment, and the place of the -punishment of sinners, that also is starting to a defiled conscience, -now roused by death's lumbering at the door. And hence usually is -sick-bed repentance, and the matter of it; to wit, to be saved from -hell, and from death, and that God will restore again to health -till they mend, concluding that it is in their power to mend, as -is evident by their large and lavishing promises to do it. I have -known many that, when they have been sick, have had large measures -of this kind of repentance, and while it has lasted, the noise -and sound thereof has made the town to ring again. But, alas! how -long has it lasted? ofttimes scarce so long as until the party now -sick has been well. It has passed away like a mist or a vapour, -it has been a thing of no continuance. But this kind of repentance -is by God compared to the howling of a dog. 'And they have not -cried unto me with their heart, when they howled upon their beds' -(Hosea 7:14). - -ATTEN. Yet one may see by this the desperateness of man's heart; -for what is it but desperate wickedness to make promise to God -of amendment, if he will but spare them; and yet, so soon as they -are recovered, or quickly after, fall to sin as they did before, -and never to regard their promise more. - -WISE. It is a sign of desperateness indeed; yea, of desperate -madness (Deut 1:34,35). For, surely, they must needs think that -God took notice of their promise, that he heard the words that -they spake, and that he hath laid them up against the time to -come; and will then bring out, and testify to their faces, that -they flattered him with their mouth, and lied unto him with their -tongue, when they lay sick, to their thinking, upon their death-bed, -and promised him that if he would recover them they would repent -and amend their ways (Psa 78:34-37). But thus, as I have told -you, Mr. Badman did. He made great promises that he would be a -new man, that he would leave his sins and become a convert, that -he would love, &c. his godly wife, &c. Yea, many fine words had -Mr. Badman in his sickness, but no good actions when he was well. - - - - -CHAPTER XVI. - -[HIS PIOUS WIFE DIES BROKEN-HEARTED.--HER DEATH-BED CHARGE TO -HER FAMILY.] - -ATTEN. And how did his good wife take it, when she saw that he had -no amendment, but that he returned with the dog to his vomit, to -his old courses again? - -WISE. Why, it broke her heart, it was a worse disappointment to -her than the cheat that he gave her in marriage. At least she laid -it more to heart, and could not so well grapple with it. You must -think that she had put up many a prayer to God for him before, -even all the time that he had carried it so badly to her, and now, -when he was so affrighted in his sickness, and so desired that -he might live and mend; poor woman, she thought that the time was -come for God to answer her prayers; nay, she did not let[71] with -gladness, to whisper it out amongst her friends, that it was -so: but when she saw herself disappointed by her husband turning -rebel again, she could not stand up under it, but falls into a -languishing distemper, and in a few weeks gave up the ghost. - -ATTEN. Pray how did she die? - -WISE. Die! she died bravely; full of comfort of the faith of her -interest in Christ, and by him, of the world to come. She had many -brave expressions in her sickness, and gave to those that came to -visit her many signs of her salvation; the thoughts of the grave, -but especially of her rising again, were sweet thoughts to her. -She would long of death, because she knew it would be her friend. -She behaved herself like to some that were making of them ready -to go meet their bridegroom. Now, said she, I am going to rest -from my sorrows, my sighs, my tears, my mournings, and complaints: -I have heretofore longed to be among the saints, but might by no -means be suffered to go, but now I am going, and no man can stop -me, to the great meeting, 'to the general assembly, and church of -the first born which are written in heaven' (Heb 12:22-24). There -I shall have my heart's desire; there I shall worship without -temptation or other impediment; there I shall see the face of my -Jesus, whom I have loved, whom I have served, and who now I know -will save my soul. I have prayed often for my husband, that he -might be converted, but there has been no answer of God in that -matter. Are my prayers lost? are they forgotten? are they thrown -over the bar? No: they are hanged upon the horns of the golden -altar, and I must have the benefit of them myself, that moment -that I shall enter into the gates, in at which the righteous nation -that keepeth truth shall enter: I say, I shall have the benefit -of them. I can say as holy David; I say, I can say of my husband, -as he could of his enemies: 'As for me, when they were sick, my -clothing was sackcloth; I humbled my soul with fasting, and my -prayer returned into mine own bosom' (Psa 35:13). My prayers are -not lost, my tears are yet in God's bottle; I would have had a -crown, and glory for my husband, and for those of my children that -follow his steps; but so far as I can see yet, I must rest in the -hope of having all myself. - -ATTEN. Did she talk thus openly? - -WISE. No: this she spake but to one or two of her most intimate -acquaintance, who were permitted to come and see her, when she -lay languishing upon her death-bed. - -ATTEN. Well, but pray go on in your relation, this is good; I am -glad to hear it, this is as a cordial to my heart while we sit -thus talking under this tree. - -WISE. When she drew near her end, she called for her husband, -and when he was come to her she told him that now he and she must -part, and, said she, God knows, and thou shalt know, that I have -been a loving, faithful wife unto thee; my prayers have been many -for thee; and as for all the abuses that I have received at thy -hand, those I freely and heartily forgive, and still shall pray -for thy conversion, even as long as I breathe in this world. But -husband, I am going thither, where no bad man shall come, and if -thou dost not convert, thou wilt never see me more with comfort; -let not my plain words offend thee; I am thy dying wife, and of -my faithfulness to thee, would leave this exhortation with thee; -break off thy sins, fly to God for mercy while mercy's gate stands -open; remember that the day is coming, when thou, though now lusty -and well, must lie at the gates of death as I do; and what wilt -thou then do, if thou shalt be found with a naked soul, to meet -with the cherubims with their flaming swords? Yea, what wilt thou -then do, if death and hell shall come to visit thee, and thou in -thy sins, and under the curse of the law? - -ATTEN. This was honest and plain; but what said Mr. Badman to her? - -WISE. He did what he could to divert her talk, by throwing in other -things; he also showed some kind of pity to her now, and would -ask her what she would have? and with various kind of words put -her out of her talk; for when she saw that she was not regarded, -she fetched a deep sigh, and lay still. So he went down, and then -she called for her children, and began to talk to them. And first -she spake to those that were rude, and told them the danger of -dying before they had grace in their hearts. She told them also -that death might be nearer them than they were aware of; and bid -them look when they went through the churchyard again, if there -were not little graves there. And, ah children, said she, will -it not be dreadful to you if we only shall meet at the day of -judgment, and then part again, and never see each other more? And -with that she wept, the children also wept: so she held on her -discourse. Children, said she, I am going from you; I am going to -Jesus Christ, and with him there is neither sorrow, nor sighing, -nor pain, nor tears, nor death (Rev 7:16, 21:3,4). Thither would -I have you go also, but I can neither carry you nor fetch you -thither; but if you shall turn from your sins to God, and shall -beg mercy at his hands by Jesus Christ, you shall follow me, -and shall, when you die, come to the place where I am going, that -blessed place of rest; and then we shall be for ever together, -beholding the face of our Redeemer, to our mutual and eternal -joy. So she bid them remember the words of a dying mother when she -was cold in her grave, and themselves were hot in their sins, if -perhaps her words might put check to their vice, and that they -might remember and turn to God. - -Then they all went down but her darling, to wit, the child that she -had most love for, because it followed her ways. So she addressed -herself to that. Come to me, said she, my sweet child, thou art the -child of my joy; I have lived to see thee a servant of God; thou -shalt have eternal life. I, my sweet heart,[72] shall go before, -and thou shalt follow after, if thou shalt 'hold the beginning -of thy confidence stedfast unto the end' (Heb 3:14). When I am -gone, do thou still remember my words. Love thy Bible, follow my -ministers, deny ungodliness still, and if troublesome times shalt -come, set a higher price upon Christ, his word, and ways, and the -testimony of a good conscience, than upon all the world besides.[73] -Carry it kindly and dutifully to thy father, but choose none of -his ways. If thou mayest go to service, choose that rather than -to stay at home; but then be sure to choose a service where thou -mayest be helped forwards in the way to heaven; and that thou mayest -have such a service, speak to my minister, he will help thee, if -possible, to such a one. - -I would have thee also, my dear child, to love thy brothers and -sisters, but learn none of their naughty tricks. 'Have no fellowship -with the unfruitful works of darkness, but rather reprove them' -(Eph 5:11). Thou hast grace, they have none; do thou therefore -beautify the way of salvation before their eyes, by a godly life -and conformable conversation to the revealed will of God, that thy -brothers and sisters may see and be the more pleased with the good -ways of the Lord. If thou shalt live to marry, take heed of being -served as I was; that is, of being beguiled with fair words and -the flatteries of a lying tongue. But first be sure of godliness, -yea, as sure as it is possible for one to be in this world. Trust -not thine own eyes, nor thine own judgment, I mean as to that -person's godliness that thou art invited to marry. Ask counsel of -good men, and do nothing therein, if he lives, without my minister's -advice. I have also myself desired him to look after thee. Thus -she talked to her children, and gave them counsel; and after she -had talked to this a little longer, she kissed it, and bid it go -down. - -Well, in short, her time drew on, and the day that she must die. -So she died, with a soul full of grace, a heart full of comfort, -and by her death ended a life full of trouble. Her husband made -a funeral for her, perhaps because he was glad he was rid of her, -but we will leave that to the manifest at judgment. - -ATTEN. This woman died well. And now we are talking of the dying -of Christians, I will tell you a story of one that died some time -since in our town. The man was a godly old Puritan, for so the -godly were called in time past. This man, after a long and godly -life, fell sick, of the sickness whereof he died. And as he lay -drawing on, the woman that looked to him thought she heard music, -and that the sweetest that ever she heard in her life, which also -continued until he gave up the ghost. Now when his soul departed -from him the music seemed to withdraw, and to go further and -further off from the house, and so it went until the sound was -quite gone out of hearing. - -WISE. What do you think that might be? - -ATTEN. For ought I know the melodious notes of angels, that were -sent of God to fetch him to heaven. - -WISE. I cannot say but that God goes out of his ordinary road -with us poor mortals sometimes. I cannot say this of this woman, -but yet she had better music in her heart than sounded in this -woman's ears. - -ATTEN. I believe so; but pray tell me, did any of her other children -hearken to her words, so as to be bettered in their souls thereby? - -WISE. One of them did, and became a very hopeful young man. But -for the rest I can say nothing. - -ATTEN. And what did Badman do after his wife was dead? - -WISE. Why, even as he did before; he scarce mourned a fortnight -for her, and his mourning then was, I doubt, more in fashion than -in heart. - -ATTEN. Would he not sometimes talk of his wife when she was dead? - -WISE. Yes, when the fit took him, and could commend her too -extremely, saying she was a good, godly, virtuous woman. But this -is not a thing to be wondered at. It is common with wicked men to -hate God's servants while alive, and to commend them when they are -dead. So served the Pharisees the prophets. Those of the prophets -that were dead they commended, and those of them that were alive -they condemned. (Matt 23). - - - - -CHAPTER XVII. - -[HE IS TRICKED INTO A SECOND MARRIAGE BY A WOMAN AS BAD AS -HIMSELF.] - -ATTEN. But did not Mr. Badman marry again quickly? - -WISE. No, not a good while after; and when he was asked the reason -he would make this slighty answer, Who would keep a cow of their -own that can have a quart of milk for a penny? Meaning, who would -be at the charge to have a wife that can have a whore when he -listeth? So villainous, so abominable did he continue after the -death of his wife. Yet at last there as one was too hard for him. -For getting of him to her upon a time, and making of him sufficiently -drunk, she was so cunning as to get a promise of marriage of him, -and so held him to it, and forced him to marry her. And she, as the -saying is, was as good as he at all his vile and ranting tricks. -She had her companions as well as he had his, and she would meet -them too at the tavern and ale-house more commonly than he was aware -of. To be plain, she was a very whore, and had as great resort -came to her, where time and place was appointed, as any of them -all. Ay, and he smelt it too, but could not tell how to help it. -For if he began to talk, she could lay in his dish the whores that -she knew he haunted, and she could fit him also with cursing and -swearing, for she would give him oath for oath, and curse for -curse. - -ATTEN. What kind of oaths would she have? - -WISE. Why, damn her, and sink her, and the like. - -ATTEN. These are provoking things. - -WISE. So they are; but God doth not altogether let such things -go unpunished in this life. Something of this I have showed you -already, and will here give you one or two instances more. - -There lived, saith one, in the year 1551, in a city of Savoy, a -man who was a monstrous curser and swearer, and though he was -often admonished and blamed for it, yet would he by no means mend -his manners. At length a great plague happening in the city, he -withdrew himself [with his wife and a kinswoman] into a garden, -where being again admonished to give over his wickedness, he -hardened his heart more, swearing, blaspheming God, and giving -himself to the devil. And immediately the devil snatched him up -suddenly, his wife and kinswoman looking on, and carried him quite -away. The magistrates, advertised hereof, went to the place and -examined the women, who justified the truth of it. - -Also at Oster, in the duchy of Magalapole, saith Mr. Clark, a -wicked woman used in her cursing to give herself body and soul -to the devil, and being reproved for it, still continued the -same; till, being at a wedding-feast, the devil came in person, -and carried her up into the air, with most horrible outcries and -roarings; and in that sort carried her round about the town, that -the inhabitants were ready to die for fear. And by and by he tore -her in four pieces, leaving her four quarters in four several -highways; and then brought her bowels to the marriage-feast, and -threw them upon the table before the mayor of the town, saying, -Behold these dishes of meat belong to thee, whom the like destruction -waiteth for if thou dost not amend thy wicked life. - -ATTEN. Though God forbears to deal thus with all men that thus rend -and tear his name, and that immediate judgments do not overtake -them, yet he makes their lives by other judgments bitter to them, -does he not? - -WISE. Yes, yes, and for proof, I need go no farther than to this -Badman and his wife; for their railing, and cursing, and swearing -ended not in words. They would fight and fly at each other, and -that like cats and dogs. But it must be looked upon as the hand -and judgment of God upon him for his villainy; he had an honest -woman before, but she would not serve his turn, and therefore -God took her away, and gave him one as bad as himself. Thus that -measure that he meted to his first wife, this last did mete to -him again. And this is a punishment wherewith sometimes God will -punish wicked men. So said Amos to Amaziah, 'Thy wife shall be a -harlot in the city' (Amos 7:17). With this last wife Mr. Badman -lived a pretty while; but, as I told you before, in a most sad and -hellish manner. And now he would bewail his first wife's death; -not of love that he had to her godliness, for that he could never -abide, but for that she used always to keep home, whereas this -would go abroad; his first wife was also honest, and true to that -relation, but this last was a whore of her body. The first woman -loved to keep things together, but this last would whirl them -about as well as he. The first would be silent when he chid, and -would take it patiently when he abused her; but this would give -him word for word, blow for blow, curse for curse; so that now Mr. -Badman had met with his match. God had a mind to make him see the -baseness of his own life in the wickedness of his wife's. But all -would not do with Mr. Badman, he would be Mr. Badman still. This -judgment did not work any reformation upon him, no, not to God -nor man. - -ATTEN. I warrant you that Mr. Badman thought when his wife was -dead, that next time he would match far better. - -WISE. What he thought I cannot tell, but he could not hope for -it in this match. For here he knew himself to be catched, he knew -that he was by this woman entangled, and would therefore have -gone back again, but could not. He knew her, I say, to be a whore -before, and therefore could not promise himself a happy life with -her. For he or she that will not be true to their own soul, and -therefore could not expect she should be true to him. But Solomon -says, 'A whore is a deep ditch,' and Mr. Badman found it true. -For when she had caught him in her pit, she would never leave him -till she had got him to promise her marriage; and when she had -taken him so far, she forced him to marry indeed. And after that, -they lived that life that I have told you. - -ATTEN. But did not the neighbours take notice of this alteration -that Mr. Badman had made? - -WISE. Yes; and many of his neighbours, yea, many of those that -were carnal said, It is a righteous judgment of God upon him for -his abusive carriage and language to his other wife: for they were -all convinced that she was a virtuous woman, and that he, vile -wretch, had killed her, I will not say with, but with the want of -kindness. - - - - -CHAPTER XVIII. - -[HE PARTS FROM HIS WIFE--DISEASES ATTACK HIM UNDER CAPTAIN -CONSUMPTION, HE ROTS AWAY, AND DIES IN SINFUL SECURITY.] - -ATTEN. And how long, I pray, did they live thus together. - -WISE. Some fourteen or sixteen years, even until, though she also -brought something with her, they had sinned all away, and parted -as poor as howlets. And, in reason, how could it be otherwise? -he would have his way, and she would have hers; he among his -companions, and she among hers; he with his whores, and she with -her rogues; and so they brought their[74] noble to ninepence. - -ATTEN. Pray of what disease did Mr. Badman die, for now I perceive -we are come up to his death? - -WISE. I cannot so properly say that he died of one disease, for -there were many that had consented, and laid their heads together -to bring him to his end. He was dropsical, he was consumptive, he -was surfeited, was gouty, and, as some say, he had a tang of the -pox in his bowels. Yet the captain of all these men of death that -came against him to take him away, was the consumption, for it -was that that brought him down to the grave.[75] - -ATTEN. Although I will not say but the best men may die of a -consumption, a dropsy, or a surfeit; yea, that these may meet upon -a man to end him; yet I will say again, that many times these -diseases come through man's inordinate use of things. Much drinking -brings dropsies, consumptions, surfeits, and many other diseases; -and I doubt that Mr. Badman's death did come by his abuse of -himself in the use of lawful and unlawful things. I ground this -my sentence upon that report of his life that you at large have -given me. - -WISE. I think verily that you need not call back your sentence; for -it is thought by many that by his cups and his queans he brought -himself to this his destruction: he was not an old man when he -died, nor was he naturally very feeble, but strong and of a healthy -complexion. Yet, as I said, he moultered away, and went, when he -set agoing, rotten to his grave. And that which made him stink when -he was dead, I mean, that made him stink in his name and fame, -was, that he died with a spice of the foul disease upon him. A man -whose life was full of sin, and whose death was without repentance. - -ATTEN. These were blemishes sufficient to make him stink indeed. - -WISE. They were so, and they did do it. No man could speak well -of him when he was gone. His name rotted above ground, as his -carcase rotted under. And this is according to the saying of the -wise man, 'The memory of the just is blessed, but the name of the -wicked shall rot' (Prov 10:7). - -This text, in both the parts of it, was fulfilled upon him and -the woman that he married first. For her name still did flourish, -though she had been dead almost seventeen years; but his began to -stink and rot before he had been buried seventeen days. - -ATTEN. That man that dieth with a life full of sin, and with a -heart void of repentance, although he should die of the most golden -disease, if there were any thing that might be so called, I will -warrant him his name shall stink, and that in heaven and earth. - -WISE. You say true; and therefore doth the name of Cain, Pharaoh, -Saul, Judas, and the Pharisees, though dead thousands of years -ago, stink as fresh in the nostrils of the world as if they were -but newly dead. - -ATTEN. I do fully acquiesce with you in this. But, Sir, since you -have charged him with dying impenitent, pray let me see how you -will prove it; not that I altogether doubt it, because you have -affirmed it, but yet I love to have proof for what men say in such -weighty matters. - -WISE. When I said he died without repentance, I meant so far as -those that knew him could judge, when they compared his life, the -Word, and his death together. - -ATTEN. Well said, they went the right way to find out whether he -had, that is, did manifest that he had repentance or no. Now then -show me how they did prove he had none. - -WISE. So I will. And first, this was urged to prove it. He had -not in all the time of his sickness a sight and sense of his sins, -but was as secure, and as much at quiet, as if he had never sinned -in all his life. - -ATTEN. I must needs confess that this is a sign he had none. For -how can a man repent of that of which he hath neither sight nor -sense? But it is strange that he had neither sight nor sense of -sin now, when he had such a sight and sense of his evil before; -I mean when he was sick before. - -WISE. He was, as I said, as secure now as if he had been as sinless -as an angel; though all men knew what a sinner he was, for he -carried his sins in his forehead. His debauched life was read and -known of all men; but his repentance was read and known of no man; -for, as I said, he had none. And for ought I know, the reason why -he had no sense of his sins now was, because he profited not by -that sense that he had of them before. He liked not to retain that -knowledge of God then, that caused his sins to come to remembrance. -Therefore God gave him up now to a reprobate mind, to hardness -and stupidity of spirit; and so was that scripture fulfilled upon -him, 'He hath blinded their eyes' (Isa 6:10). And that, 'Let their -eyes be darkened that they may not see' (Rom 11:10). O, for a man -to live in sin, and to go out of the world without repentance for -it, is the saddest judgment that can overtake a man. - -ATTEN. But, Sir, although both you and I have consented that -without a sight and sense of sin there can be no repentance, yet -that is but our bare say so; let us therefore now see if by the -scripture we can make it good. - -WISE. That is easily done. The three thousand that were converted -(Acts 2), repented not till they had sight and sense of their -sins. Paul repented not till he had sight and sense of his sins -(Act 9). The jailer repented not till the had sight and sense of -his sins; nor could they (Act 16). For of what should a man repent? -The answer is, Of sin. What is it to repent of sin? The answer is, -To be sorry for it, to turn from it. But how can a man be sorry -for it, that has neither sight nor sense of it? (Psa 38:18). David -did not only commit sins, but abode impenitent for them, until -Nathan the prophet was sent from God to give him a sight and sense -of them; and then, but not till then, he indeed repented of them -(2 Sam 12). Job, in order to his repentance, cries unto God, 'Show -me wherefore thou contendest with me?' (Job 10:2). And again, 'That -which I see not teach thou me, I have borne chastisement, I will -not offend any more' (Job 34:32). That is, not in what I know, for -I will repent of it; nor yet in what I know not, when thou shalt -show me it. Also Ephraim's repentance was after he was turned to -the sight and sense of his sins, and after he was instructed about -the evil of them (Jer 31:18-20). - -ATTEN. These are good testimonies of this truth, and do, if matter -of fact, with which Mr. Badman is charged, be true, prove indeed -that he did not repent, but as he lived so he died in his sin (Job -20:11). For without repentance a man is sure to die in his sin; -for they will lie down in the dust with him, rise at the judgment -with him, hang about his neck like cords and chains when he standeth -at the bar of God's tribunal (Prov 5:22). And go with him, too, -when he goes away from the judgment-seat, with a 'Depart from me, -ye cursed, into everlasting fire, prepared for the devil and his -angels' (Matt 25:41). And there shall fret and gnaw his conscience, -because they will be to him a never-dying worm (Mark 9:44; Isa -66:24). - -WISE. You say well, and I will add a word or two more to what I -have said. Repentance, as it is not produced without a sight and -sense of sin, so every sight and sense of sin cannot produce it; -I mean every sight and sense of sin cannot produce that repentance, -that is repentance unto salvation; repentance never to be repented -of. For it is yet fresh before us, that Mr. Badman had a sight and -sense of sin, in that fit of sickness that he had before, but it -died without procuring any such godly fruit; as was manifest by -his so soon returning with the dog to his vomit. Many people think -also that repentance stands in confession of sin only, but they -are very much mistaken; for repentance, as was said before, is a -being sorry for, and returning from transgression to God by Jesus -Christ. Now, if this be true, that every sight and sense of sin -will not produce repentance, then repentance cannot be produced -there where there is no sight and sense of sin. That every sight -and sense of sin will not produce repentance, to wit, the godly -repentance that we are speaking of, is manifest in Cain, Pharaoh, -Saul, and Judas, who all of them had sense, great sense of sin, -but none of them repentance unto life. - -Now I conclude that Mr. Badman did die impenitent, and so a death -most miserable. - -ATTEN. But pray now, before we conclude our discourse of Mr. -Badman, give me another proof of his dying in his sins. - -WISE. Another proof is this, he did not desire a sight and sense -of sins, that he might have repentance for them. Did I say he did -not desire it, I will add, he greatly desired to remain in his -security, and that I shall prove by that which follows. First, he -could not endure that any man now should talk to him of his sinful -life, and yet that was the way to beget a sight and sense of sin, -and so of repentance from it, in his soul. But I say he could not -endure such discourse. Those men that did offer to talk unto him -of his ill-spent life, they were as little welcome to him, in -the time of his last sickness, as was Elijah when he went to meet -with Ahab as he went down to take possession of Naboth's vineyard. -'Hast thou found me,' said Ahab, 'O mine enemy?' (1 Kings 21:17-21). -So would Mr. Badman say in his heart to and of those that thus -did come to him, though indeed they came even of love to convince -him of his evil life, that he might have repented thereof and have -obtained mercy. - -ATTEN. Did good men then go to see him in his last sickness? - -WISE. Yes. Those that were his first wife's acquaintance, they -went to see him, and to talk with him, and to him, if perhaps he -might now, at last, bethink himself and cry to God for mercy. - -ATTEN. They did well to try now at last if they could save his -soul from hell. But pray how can you tell that he did not care -for the company of such? - -WISE. Because of the differing carriage that he had for them from -what he had when his old carnal companions came to see him. When -his old companions came to see him he would stir up himself as -much as he could, both by words, and looks, to signify they were -welcome to him; he would also talk with them freely and look -pleasantly upon them, though the talk of such could be none other -but such as David said carnal men would offer to him when they -came to visit him in his sickness. 'If he come to see me,' says -he, 'he speaketh vanity, his heart gathereth iniquity to itself' -(Psa 41:6). But these kind of talks, I say, Mr. Badman better -brooked than he did the company of better men. - -But I will more particularly give you a character of his carriage -to good men, and good talk, when they came to see him. 1. When -they were come he would seem to fail in his spirits at the sight -of them. 2. He would not care to answer them to any of those -questions that they would at times put to him, to feel what sense -he had of sin, death, hell, and judgment. But would either say -nothing or answer them by way of evasion, or else by telling of -them he was so weak and spent that he could not speak much. 3. -He would never show forwardness to speak to or talk with them, -but was glad when they held their tongues. He would ask them -no question about his state and another world, or how he should -escape that damnation that he had deserved. 4. He had got -a haunt[76] at last to bid his wife and keeper, when these good -people attempted to come to see him, to tell them that he was -asleep, or inclining to sleep, or so weak for want thereof that -he could not abide any noise. And so they would serve them time -after time, till at last they were discouraged from coming to -see him any more. 5. He was so hardened now in this time of his -sickness, that he would talk, when his companions came unto him, -to the disparagement of those good men, and of their good doctrine -too, that of love did come to see him, and that did labour to -convert him. 6. When these good men went away from him he would -never say, Pray, when will you be pleased to come again, for -I have a desire to more of your company and to hear more of your -good instruction? No, not a word of that, but when they were going -would scarce bid them drink,[77] or say, Thank you for your good -company and good instruction. 7. His talk in his sickness with -his companions would be of the world, as trades, houses, lands, -great men, great titles, great places, outward prosperity or outward -adversity, or some such carnal thing. By all which I conclude -that he did not desire a sense and sight of his sin, that he might -repent and be saved. - -ATTEN. It must needs be so as you say, if these things be true -that you have asserted of him. And I do the rather believe them, -because I think you dare not tell a lie of the dead. - -WISE. I was one of them that went to him and that beheld his carriage -and manner of way, and this is a true relation of it that I have -given you. - -ATTEN. I am satisfied. But pray, if you can, show me now, by the -Word, what sentence of God doth pass upon such men. - -WISE. Why, the man that is thus averse to repentance, that desires -not to hear of his sins that he might repent and be saved, is said -to be a man that saith unto God, 'Depart from me, for I desire not -the knowledge of thy ways' (Job 21:14). He is a man that says in -his heart and with his actions, 'I have loved strangers [sins] -and after them will I go' (Jer 2:25). He is a man that shuts his -eyes, stops his ears, and that turneth his spirit against God (Zech -7:11,12; Acts 28:26,27). Yea, he is the man that is at enmity with -God, and that abhors him with his soul. - -ATTEN. What other sign can you give me that Mr. Badman died without -repentance? - -WISE. Why, he did never heartily cry to God for mercy all the time -of his affliction. True, when sinking fits, stitches, or pains -took hold upon him, then he would say, as other carnal men used -to do, Lord, help me; Lord, strengthen me; Lord, deliver me, and -the like. But to cry to God for mercy, that he did not, but lay, -as I hinted before, as if he never had sinned. - -ATTEN. That is another bad sign indeed, for crying to God for mercy -is one of the first signs of repentance. When Paul lay repenting -of his sin upon his bed, the Holy Ghost said of him, 'Behold -he prayeth' (Acts 9:11). But he that hath not the first signs of -repentance, it is a sign he hath none of the other, and so indeed -none at all. I do not say but there may be crying where there -may be no sign of repentance. 'They cried,' says David, 'unto the -Lord, but he answered them not'; but that he would have done if -their cry had been the fruit of repentance (Psa 18:41). But, I say, -if men may cry and yet have no repentance, be sure they have none -that cry not at all. It is said in Job, 'they cry not when he -bindeth them' (Job 36:13); that is, because they have no repentance; -no repentance, no cries; false repentance, false cries; true -repentance, true cries. - -WISE. I know that it is as possible for a man to forbear crying -that hath repentance, as it is for a man to forbear groaning that -feeleth deadly pain. He that looketh into the book of Psalms, where -repentance is most lively set forth even in its true and proper -effects, shall their find that crying, strong crying, hearty -crying, great crying, and incessant crying, hath been the fruits -of repentance; but none of this had this Mr. Badman, therefore he -died in his sins. - -That crying is an inseparable effect of repentance, is seen in -these scriptures--'Have mercy upon me, O God; according unto the -multitude of thy tender mercies, blot out my transgressions' (Psa -51:1). 'O Lord, rebuke me not in thine anger, neither chasten -me in thy hot displeasure. Have mercy upon me, O Lord, for I am -weak: O Lord, heal me, for my bones are vexed. My soul is also -sore vexed, but thou, O Lord, how long? Return, O Lord, deliver -my soul: O save me for thy mercies' sake' (Psa 6:1-4). 'O Lord, -rebuke me not in thy wrath, neither chasten me in thy hot displeasure; -for thine arrows stick fast in me, and thy hand presseth me sore. -There is no soundness in my flesh because of thine anger, neither -is there any rest in my bones, because of my sin. For mine iniquities -are gone over mine head; as a heavy burden they are too heavy for -me. My wounds stink and are corrupt, because of my foolishness. -I am troubled, I am bowed down greatly, I go mourning all the -day long. My loins are filled with a loathsome disease, and there -is no soundness in my flesh. I am feeble and sore broken; I have -roared by reason of the disquietness of my heart' (Psa 38:1-8). - -I might give you a great number more of the holy sayings of good -men whereby they express how they were, what they felt, and whether -they cried or no when repentance was wrought in them. Alas, alas, -it is as possible for a man, when the pangs of guilt are upon him, -to forbear praying, as it is for a woman, when pangs of travail -are upon her, to forbear crying. If all the world should tell me -that such a man hath repentance, yet if he is not a praying man -I should not be persuaded to believe it. - -ATTEN. I know no reason why you should, for there is nothing can -demonstrate that such a man hath it. But pray, Sir, what other -sign have you by which you can prove that Mr. Badman died in his -sins, and so in a state of damnation? - -WISE. I have this to prove it. Those who were his old and sinful -companions in the time of his health, were those whose company -and carnal talk he most delighted in in the time of his sickness. -I did occasionally hint this before, but now I make it an argument -of his want of grace, for where there is indeed a work of grace -in the heart, that work doth not only change the heart, thoughts, -and desires, but the conversation also; yea, conversation and -company too. When Paul had a work of grace in his soul he essayed -to join himself to the disciples. He was for his old companions -in their abominations no longer. He was now a disciple, and was -for the company of disciples. 'And he was with them coming in and -going out at Jerusalem' (Acts 9:27,28). - -ATTEN. I thought something when I heard you make mention of it -before. Thought I, this is a shrewd sign that he had not grace -in his heart. Birds of a feather, thought I, will flock together. -If this man was one of God's children he would herd with God's -children, his delight would be with and in the company of God's -children. As David said, 'I am a companion of all them that fear -thee, and of them that keep thy precepts' (Psa 119:63). - -WISE. You say well, for what fellowship hath he that believeth -with an infidel? And although it be true that all that join to -the godly are not godly, yet they that shall inwardly choose the -company of the ungodly and open profane, rather than the company -of the godly, as Mr. Badman did, surely are not godly men, but -profane. He was, as I told you, out of his element when good men -did come to visit him; but then he was where he would be, when -he had his vain companions about him. Alas! grace, as I said, -altereth all, heart, life, company, and all; for by it the heart -and man is made new. And a new heart and a new man must have objects -of delight that are new, and like himself; 'Old things are passed -away'; why? For 'all things are become new' (2 Cor 5:27). Now, if -all things are become new, to wit, heart, mind, thoughts, desires, -and delights, it followeth by consequence that the company must -be answerable; hence it is said, that they 'that believed were -together'; that 'they went to their own company'; that they were -'added to the church'; that they 'were of one heart and of one -soul'; and the like (Acts 2:44-47, 4:23,32). Now if it be objected -that Mr. Badman was sick, and so could not go to the godly, yet -he had a tongue in his head, and could, had he had a heart, have -spoken to some to call or send for the godly to come to him. Yea, -he would have done so; yea, the company of all others, especially -his fellow-sinners, would, even in every appearance of them -before him, have been a burden and a grief unto him. His heart -and affection standing bent to good, good companions would have -suited him best. But his companions were his old associates, his -delight was in them, therefore his heart and soul were yet ungodly. - -ATTEN. Pray, how was he when he drew near his end; for, I perceive, -that what you say of him now hath reference to him and to his -actions at the beginning of his sickness? Then he could endure -company and much talk; besides, perhaps then he thought he should -recover and not die, as afterwards he had cause to think, when he -was quite wasted with pining sickness, when he was at the grave's -mouth. But how was he, I say, when he was, as we say, at the -grave's mouth, within a step of death, when he saw and knew, and -could not but know, that shortly he must die, and appear before -the judgment of God? - -WISE. Why, there was not any other alteration in him than what -was made by his disease upon his body. Sickness, you know, will -alter the body, also pains and stitches will make men groan; but -for his mind he had no alteration there. His mind was the same, -his heart was the same. He was the self-same Mr. Badman still. -Not only in name but conditions, and that to the very day of his -death; yea, so far as could be gathered to the very moment in -which he died. - -ATTEN. Pray, how was he in his death? Was death strong upon him? -or did he die with ease, quietly? - -WISE. As quietly as a lamb. There seemed not to be in it, to -standers by, so as a strong struggle of nature. And as for his -mind, it seemed to be wholly at quiet. But, pray, why do you ask -me this question? - -ATTEN. Not for mine own sake, but for others. For there is such an -opinion as this among the ignorant, that if a man dies, as they call -it, like a lamb, that is, quietly, and without that consternation -of mind that others show in their death, they conclude, and -that beyond all doubt, that such a one is gone to heaven, and is -certainly escaped the wrath to come. - - - - -CHAPTER XIX. - -[FUTURE HAPPINESS NOT TO BE HOPED FROM A QUIET HARDENED DEATH.] - -WISE. There is no judgment to be made by a quiet death, of the -eternal state of him that so dieth. Suppose that one man should -die quietly, another should die suddenly, and a third should die -under great consternation of spirit, no man can judge of their -eternal condition by the manner of any of these kinds of deaths. -He that dies quietly, suddenly, or under consternation of spirit, -may go to heaven, or may go to hell; no man can tell whether a man -goes, by any such manner of death. The judgment, therefore, that -we make of the eternal condition of a man must be gathered from -another consideration, to wit, Did the man die in his sins? did -he die in unbelief? did he die before he was born again? then he -has gone to the devil and hell, though he died never so quietly. -Again, Was the man a good man? had he faith and holiness? was he -a lover and a worshipper of God by Christ according to his word? -Then he is gone to God and heaven, how suddenly, or in what -consternation of mind soever he died. But Mr. Badman was naught, -his life was evil, his ways were evil, evil to his end. He therefore -went to hell and to the devil, how quietly soever he died. - -Indeed there is, in some cases, a judgment to be made of a man's -eternal condition by the manner of the death he dieth. As, suppose -now a man should murder himself, or live a wicked life, and after -that die in utter despair; these men, without doubt, do both -of them go to hell. And here I will take an occasion to speak of -two of Mr. Badman's brethren, for you know I told you before that -he had brethren, and of the manner of their death. One of them -killed himself, and the other, after a wicked life, died in utter -despair. Now, I should not be afraid to conclude of both these, -that they went by and through their death to hell. - -ATTEN. Pray tell me concerning the first, how he made away with -himself? - -WISE. Why, he took a knife and cut his own throat, and immediately -gave up the ghost and died. Now, what can we judge of such a man's -condition, since the scripture saith, 'No murderer hath eternal -life,' &c., but that it must be concluded that such a one is gone -to hell. He was a murderer, self-murderer; and he is the worst -murderer, one that slays his own body and soul.[78] Nor do we find -mention made of any but cursed ones that do such kind of deeds. -I say, no mention made in Holy Writ of any others, but such that -murder themselves. - -And this is a sore judgment of God upon men, when God shall, for -the sins of such, give them up to be their own executioners, or -rather to execute his judgment and anger upon themselves. And let -me earnestly give this caution to sinners. Take heed, Sirs, break -off your sins, lest God serves you as he served Mr. Badman's -brother; that is, lest he gives you up to be your own murderers. - -ATTEN. Now you talk of this; I did once know a man, a barber, that -took his own razor and cut his own throat, and then put his head -out of his chamber window, to show the neighbours what he had -done, and after a little while died. - -WISE. I can tell you a more dreadful thing than this; I mean as -to the manner of doing the fact. There was, about twelve years -since, a man that lived at Brafield, by Northampton, named John -Cox, that murdered himself; the manner of his doing of it was thus. -He was a poor man, and had for some time been sick, and the time -of his sickness was about the beginning of hay-time, and taking -too many thoughts how he should live afterwards, if he lost his -present season of work, he fell into deep despair about the world, -and cried out to his wife the morning before he killed himself, -saying, We are undone. But quickly after, he desired his wife to -depart the room, because, said he, I will see if I can get any -rest; so she went out; but he, instead of sleeping, quickly took -his razor, and therewith cut up a great hole in his side, out of -which he pulled and cut off some of his guts, and threw them, with -the blood, up and down the chamber. But this not speeding of him -so soon as he desired, he took the same razor and therewith cut -his own throat. His wife, the hearing of him sigh and fetch his -wind short, came again into the room to him, and seeing what he -had done, she ran out and called in some neighbours, who came to -him where he lay in a bloody manner, frightful to behold. Then -said one of them to him, Ah! John, what have you done? Are you -not sorry for what you have done? He answered roughly, It is too -late to be sorry. Then, said the same person to him again, Ah! -John, pray to God to forgive thee this bloody act of thine. At -the hearing of which exhortation he seemed much offended, and in -an angry manner said, Pray! and with that flung himself away to -the wall, and so, after a few gasps, died desperately. When he -had turned him of his back to the wall, the blood ran out of his -belly as out of a bowl, and soaked quite through the bed to the -boards, and through the chinks of the boards it ran pouring down -to the ground. Some said that when the neighbours came to see him, -he lay groping with his hand in his bowels, reaching upward, as -was thought, that he might have pulled or cut out his heart. It -was said, also, that some of his liver had been by him torn out -and cast upon the boards, and that many of his guts hung out of -the bed on the side thereof; but I cannot confirm all particulars; -but the general of the story, with these circumstances above -mentioned, is true. I had it from a sober and credible person, -who himself was one that saw him in this bloody state, and that -talked with him, as was hinted before. - -Many other such dreadful things might be told you, but these -are enough, and too many too, if God, in his wisdom, had thought -necessary to prevent them. - -ATTEN. This is a dreadful story. And I would to God that it might -be a warning to others, to instruct them to fear before God, and -pray, lest he give them up to do as John Cox hath done. For surely -self-murderers cannot go to heaven; and, therefore, as you have -said, he that dieth by his own hands, is certainly gone to hell. -But speak a word or two of the other man you mentioned. - -WISE. What? of a wicked man dying in despair? - -ATTEN. Yes, of a wicked man dying in despair. - -WISE. Well then. This Mr. Badman's other brother was a very wicked -man, both in heart and life; I say in heart, because he was so -in life, nor could anything reclaim him; neither good men, good -books, good examples, nor God's judgments. Well, after he had -lived a great while in his sins, God smote him with a sickness, -of which he died. Now in his sickness his conscience began to be -awakened, and he began to roar out of his ill-spent life, insomuch -that the town began to ring of him. Now, when it was noised about, -many of the neighbours came to see him, and to read by him, as is -the common way with some; but all that they could do, could not -abate his terror, but he would lie in his bed gnashing of his -teeth, and wringing of his wrists, concluding upon the damnation -of his soul, and in that horror and despair he died; not calling -upon God, but distrusting in his mercy, and blaspheming of his -name. - -ATTEN. This brings to my mind a man that a friend of mine told me -of. He had been a wicked liver; so when he came to die, he fell -into despair; and having concluded that God had no mercy for him, -he addressed himself to the devil for favour, saying, Good devil, -be good unto me. - -WISE. This is almost like Saul, who being forsaken of God, went -to the witch of Endor, and so to the devil for help (1 Sam 28). -But, alas, should I set myself to collect these dreadful stories, -it would be easy in little time to present you with hundreds -of them. But I will conclude as I began; they that are their own -murderers, or that die in despair, after they have lived a life -of wickedness, do surely go to hell. And here I would put in -a caution. Every one that dieth under consternation of spirit; -that is, under amazement and great fear, do not therefore die in -despair. For a good man may have this for his bands in his death, -and yet go to heaven and glory (Psa 73:4). For, as I said before, -he that is a good man, a man that hath faith and holiness, a lover -and worshipper of God by Christ, according to his Word, may die in -consternation of spirit; for Satan will not be wanting to assault -good men upon their death-bed, but they are secured by the Word -and power of God; yea, and are also helped, though with much agony -of spirit, to exercise themselves in faith and prayer, the which -he that dieth in despair can by no means do. But let us return to -Mr. Badman, and enter further discourse of the manner of his death. - -ATTEN. I think you and I are both of a mind; for just now I was -thinking to call you back to him also. And pray now, since it is -your own motion to return again to him, let us discourse a little -more of his quiet and still death. - -WISE. With all my heart. You know we were speaking before of the -manner of Mr. Badman's death; how that he died still and quietly; -upon which you made observation that the common people conclude, -that if a man dies quietly, and as they call it, like a lamb, -he is certainly gone to heaven; when, alas, if a wicked man died -quietly, if a man that has all his days lived in notorious sin, -dieth quietly; his quiet dying is so far off from being a sign -of his being saved, that it is an uncontrollable proof of his -damnation. This was Mr. Badman's case, he lived wickedly even to -the last, and then went quietly out of the world; therefore Mr. -Badman is gone to hell. - -ATTEN. Well, but since you are upon it, and also so confident in -it, to wit, that a man that lives a wicked life till he dies, and -then dies quietly, is gone to hell; let me see what show of proof -you have for this your opinion. - -WISE. My first argument is drawn from the necessity of repentance. -No man can be saved except he repents, nor can he repent that -sees not, that knows not that he is a sinner; and he that knows -himself to be a sinner will, I will warrant him, be molested for -the time by that knowledge. this, as it is testified by all the -scriptures, so it is testified by Christian experience. He that -knows himself to be a sinner is molested, especially if that -knowledge comes not to him until he is cast upon his death-bed; -molested, I say, before he can die quietly. Yea, he is molested, -dejected, and cast down, he is also made to cry out, to hunger and -thirst after mercy by Christ, and if at all he shall indeed come -to die quietly, I mean with that quietness that is begotten by -faith and hope in God's mercy, to the which Mr. Badman and his -brethren were utter strangers, his quietness is distinguished by -all judicious observers by what went before it, by what it flows -from, and also by what is the fruit thereof. - -I must confess I am no admirer of sick-bed repentance, for I think -verily it is seldom good of any thing. But I say, he that hath -lived in sin and profaneness all his days, as Mr. Badman did, -and yet shall die quietly, that is, without repentance steps in -betwixt his life and death, he is assuredly gone to hell, and is -damned. - -ATTEN. This does look like an argument indeed; for repentance must -come, or else we must go to hell-fire; and if a lewd liver shall, -I mean that so continues till the day of his death, yet go out of -the world quietly, it is a sign that he died without repentance, -and so a sign that he is damned. - -WISE. I am satisfied in it, for my part, and that from the necessity -and nature of repentance. It is necessary, because God calls for -it, and will not pardon sin without it. 'Except ye repent, ye shall -all likewise perish?' (Luke 13:1-7). This is that which God hath -said, and he will prove but a foolhardy man that shall yet think -to go to heaven and glory without it. Repent, for 'the axe is laid -unto the root of the trees, therefore every tree which bringeth -not forth good fruit,' but no good fruit can be where there is -not sound repentance, shall be 'hewn down, and cast into the fire' -(Matt 3:10). This was Mr. Badman's case, he had attending of him -a sinful life, and that to the very last, and yet died quietly, -that is, without repentance; he is gone to hell and is damned. -For the nature of repentance, I have touched upon that already, -and showed that it never was where a quiet death is the immediate -companion of a sinful life; and therefore Mr. Badman is gone to -hell. - -Secondly. My second argument is drawn from that blessed word of -Christ. While the strong man armed keeps the house, 'his goods -are in peace,' till a stronger than he comes (Luke 11:21). But -the strong man armed kept Mr. Badman's house, that is, his heart, -and soul, and body, for he went from a sinful life quietly out -of this world. The stronger did not disturb by intercepting with -sound repentance betwixt his sinful life and his quiet death. -Therefore Mr. Badman is gone to hell. - -The strong man armed is the devil, and quietness is his security. -The devil never fears losing of the sinner, if he can but keep -him quiet. Can he but keep him quiet in a sinful life, and quiet -in his death, he is his own. Therefore he saith, 'his goods are -in peace'; that is, out of danger. There is no fear of the devil's -losing such a soul, I say, because Christ, who is the best judge -in this matter, saith, 'his goods are in peace,' in quiet, and -out of danger. - -ATTEN. This is a good one too; for, doubtless, peace and quiet -with sin is one of the greatest signs of a damnable state. - -WISE. So it is. Therefore, when God would show the greatness of -his anger against sin and sinners in one word, he saith, They are -'joined to idols; let them alone' (Hosea 4:17). Let them alone, -that is, disturb them not; let them go on without control; let the -devil enjoy them peaceably, let him carry them out of the world -unconverted quietly. This is one of the sorest of judgments, and -bespeaketh the burning anger of God against sinful men. See also -when you come home, the fourteenth verse of the fourth chapter -of Hosea, 'I will not punish your daughters when they commit -whoredom.' I will let them alone, they shall live and die in their -sins. But, - -Thirdly. My third argument is drawn from that saying of Christ, -'He hath blinded their eyes, and hardened their heart; that they -should not see with their eyes, nor understand with their heart, -and be converted, and I should heal them' (John 12:40). There are -three things that I will take notice of from these words. - -1. The first is, that there can be no conversion to God where the -eye is darkened, and the heart hardened. The eye must first be -made to see, and the heart to break and relent under and for sin, -or else there can be no conversion. 'He hath blinded their eyes, -and hardened their heart, lest they should see, and understand -and' so 'be converted.' And this was clearly Mr. Badman's case; he -lived a wicked life, and also died with his eyes shut, and heart -hardened, as is manifest, in that a sinful life was joined with -a quiet death; and all for that he should not be converted, but -partake of the fruit of his sinful life in hell-fire. - -2. The second thing that I take notice of from these words is, that -this is a dispensation and manifestation of God's anger against -a man for his sin. When God is angry with men, I mean, when he is -so angry with them, this among many is one of the judgments that -he giveth them up unto, to wit, to blindness of mind, and hardness -of heart, which he also suffereth to accompany them till they -enter in at the gates of death. And then, and there, and not short -of then and there, their eyes come to be opened.[79] Hence it is -said of the rich man mentioned in Luke, 'He died, and in hell he -lifted up his eyes' (Luke 16:22). Implying that he did not lift -them up before; he neither saw what he had done, nor whither -he was going, till he came to the place of execution, even into -hell. He died asleep in his soul; he died besotted, stupefied, -and so consequently for quietness like a child or lamb, even as -Mr. Badman did. This was a sign of God's anger; he had a mind to -damn him for his sins, and therefore would not let him see nor -have a heart to repent for them, lest he should convert; and his -damnation, which God had appointed, should be frustrate. 'Lest -they should be converted, and I should heal them.' - -3. The third thing I take notice of from hence is, that a sinful -life and a quiet death annexed to it is the ready, the open, the -beaten, the common highway to hell: there is no surer sign of -damnation than for a man to die quietly after a sinful life. I do -not say that all wicked men that are molested at their death with -a sense of sin and fears of hell do therefore go to heaven, for -some are also made to see, and are left to despair, not converted -by seeing, that they might go roaring out of this world to their -place. But I say there is no surer sign of a man's damnation than -to die quietly after a sinful life; than to sin and die with his -eyes shut; than to sin and die with an heart that cannot repent. -'He hath blinded their eyes and hardened their heart, that they -should not see with their eyes, nor understand with their heart' -(John 12:40). No not so long as they are in this world, 'Lest they -should see with their eyes, and understand with their heart, and -should be converted, and I should heal them' (Acts 28:26,27; Rom -2:1-5). - -God has a judgment for wicked men; God will be even with wicked -men. God knows how to reserve the ungodly to the day of judgment -to be punished (2 Peter 2). And this is one of his ways by which -he doth it. Thus it was with Mr. Badman. - -4. Fourthly, it is said in the book of Psalms, concerning the -wicked, 'There are no bands in their death, but their strength is -firm' (Psa 73:4-6). By no bands he means no troubles, no gracious -chastisements, no such corrections for sin as fall to be the lot of -God's people for theirs; yea, that many times falls to be theirs -at the time of their death. Therefore he adds concerning the -wicked, 'They are not in trouble [then] as other men, neither are -they plagued like other men'; but go as securely out of the world -as if they had never sinned against God, and put their own souls -into danger of damnation. 'There is no bands in their death.' They -seem to go unbound, and set at liberty out of this world, though -they have lived notoriously wicked all their days in it. The -prisoner that is to die at the gallows for his wickedness, must -first have his irons knocked off his legs; so he seems to go -most at liberty, when indeed he is going to be executed for his -transgressions. Wicked men also have no bands in their death, they -seem to be more at liberty when they are even at the wind-up of -their sinful life, than at any time besides. - -Hence you shall have them boast of their faith and hope in God's -mercy when they lie upon their death-bed; yea, you shall have -them speak as confidently of their salvation as if they had served -God all their days; when the truth is, the bottom of this their -boasting is because they have no bands in their death. Their -sin and base life comes not into their mind to correct them, and -bring them to repentance; but presumptuous thoughts, and a hope -and faith of the spider's, the devil's, making, possesseth their -soul, to their own eternal undoing (Job 8:13,14). - - - - -CHAPTER XX. - -[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIE -TOGETHER.] - -Hence wicked men's hope is said to die, not before, but with them; -they give up the ghost together. And thus did Mr. Badman. His sins -and his hope went with him to the gate, but there his hope left -him, because he died there; but his sins went in with him, to be -a worm to gnaw him in conscience for ever and ever. - -The opinion, therefore of the common people concerning this kind -of dying is frivolous and vain; for Mr. Badman died like a lamb, -or, as they call it, like a chrisom-child,[80] quietly and without -fear. I speak not this with reference to the struggling of nature -with death, but as to the struggling of the conscience with the -judgment of God. I know that nature will struggle with death. I -have seen a dog and sheep die hardly. And thus may a wicked man -do, because there is an antipathy betwixt nature and death. But -even while, even then, when death and nature are struggling for -mastery, the soul, the conscience, may be as besotted, as benumbed, -as senseless and ignorant of its miserable state, as the block -or bed on which the sick lies. And thus they may die like a -chrisom-child in show, but indeed like one who by the judgment of -God is bound over to eternal damnation; and that also by the same -judgment is kept from seeing what they are, and whither they are -going, till they plunge down among the flames. - -And as it is a very great judgment of God on wicked men that so -die, for it cuts them off from all possibility of repentance, and -so of salvation, so it is as great a judgment upon those that are -their companions that survive them, for by the manner of their -death, they dying so quietly, so like unto chrisom-children, -as they call it, they are hardened, and take courage to go on in -their course. - -For comparing their life with their death, their sinful, cursed -lives, with their childlike, lamblike death, they think that all -is well, that no damnation is happened to them; though they lived -like devils incarnate, yet they died like harmless ones. there was -no whirlwind, no tempest, no band or plague in their death. They -died as quietly as the most godly of them all, and had as great -faith and hope of salvation, and would talk as boldly of salvation -as if they had assurance of it. But as was their hope in life, -so was their death; their hope was without trial, because it was -none of God's working, and their death was without molestation, -because so was the judgment of God concerning them. - -But I say, at this their survivors take heart to tread their -steps, and to continue to live in the breach of the law of God; -yea, they carry it stately in their villainies; for so it follows -in the Psalm; 'There are no bands in their death, but their strength -is firm,' &c. 'therefore pride compasseth them,' the survivors, -'about as a chain, violence covereth them as a garment' (Psa -73:6). Therefore they take courage to do evil, therefore they pride -themselves in their iniquity. Therefore, wherefore? Why, because -their fellows died, after they had lived long in a most profane -and wicked life, as quietly and as like to lambs as if they had -been innocent. - -Yea, they are bold, by seeing this, to conclude that God either -does not, or will not, take notice of their sins. They 'speak -wickedly, and speak loftily' (Psa 73:8). They speak wickedly of -sin, for that they make it better than by the Word it is pronounced -to be. They speak wickedly concerning oppression that they commend, -and count it a prudent act. They also speak loftily. 'They set -their mouth against the heavens,' &c. 'And they say, How doth God -know? and is there knowledge in the Most High?' (Psa 73:11). And -all this, so far as I can see, ariseth in their hearts from the -beholding of the quiet and lamblike death of their companions. -'Behold these are the ungodly who prosper in the world,' that is, -by wicked ways; 'they increase in riches' (Psa 73:12). - -This therefore is a great judgment of God, both upon that man that -dieth in his sins, and also upon his companion that beholdeth him -so to die. He sinneth, he dieth in his sins, and yet dieth quietly. -What shall his companion say to this? What judgment shall he make -how God will deal with him, by beholding the lamblike death of -his companion? Be sure he cannot, as from such a sight, say, Woe -be to me, for judgment is before him. He cannot gather that sin -is a dreadful and a bitter thing, by the childlike death of Mr. -Badman. But must rather, if he judgeth according to what he sees, -or according to his corrupted reason, conclude with the wicked -ones of old, that 'every one that doth evil is good in the sight -of the Lord, and he delighteth in them; or, Where is the God of -judgment?' (Mal 2:17). - -Yea, this is enough to puzzle the wisest man. David himself was put -to a stand by beholding the quiet death of ungodly men. 'Verily,' -says he, 'I have cleansed my heart in vain, and washed my hands -in innocency' (Psa 73:13). They, to appearance, fare better by far -than I: 'Their eyes stand out with fatness,' they have more than -heart could wish. But all the day long have I been plagued, and -chastened every morning. This, I say, made David wonder, yea, and -Job and Jeremiah too. But he goeth into the sanctuary, and then -he understands their end, nor could he understand it before. 'I -went into the sanctuary of God.' What place was that? Why there -where he might inquire of God, and by him he resolved of this -matter; 'Then,' says he, 'understood I their end.' Then I saw that -thou hast 'set them in slippery places,' and that 'thou castedst -them down to destruction.' Castedst them down, that is, suddenly, -or, as the next words say, 'As in a moment they are utterly consumed -with terrors'; which terrors did not seize[81] them on their -sick-bed, for they had 'no bands' in their death. The terrors, -therefore, seized them there, where also they are holden in them for -ever. This he found out, I say, but not without great painfulness, -grief, and pricking in his reins; so deep, so hard, and so difficult -did he find it rightly to come to a determination in this matter. - -And, indeed, this is a deep judgment of God towards ungodly sinners; -it is enough to stagger a whole world, only the godly that are in -the world have a sanctuary to go to, where the oracle and Word of -God is, by which his judgments, and a reason of many of them are -made known to, and understood by them. - -ATTEN. Indeed this is a staggering dispensation. It is full of the -wisdom and anger of God. And I believe, as you have said, that it -is full of judgment to the world. Who would have imagined, that -had not known Mr. Badman, and yet had seen him die, but that he -had been a man of an holy life and conversation, since he died so -stilly, so quietly, so like a lamb or a chrisom-child? Would they -not, I say, have concluded that he was a righteous man? or that -if they had known him and his life, yet to see him die so quietly, -would they not have concluded that he had made his peace with God? -Nay farther, if some had known that he had died in his sins, and -yet that he had died so like a lamb, would they not have concluded -that either God doth not know our sins, or that he likes them; or -that he wants power, or will, or heart, or skill, to punish them; -since Mr. Badman himself went from a sinful life so quietly, so -peaceable, and so like a lamb as he did? - -WISE. Without controversy, this is a heavy judgment of God upon -wicked men; one goes to hell in peace, another goes to hell in -trouble; one goes to hell, being sent thither by his own hands; -another goes to hell, being sent thither by the hand of his -companion; one goes thither with his eyes shut, and another goes -thither with his eyes open; one goes thither roaring, and another -goes thither boasting of heaven and happiness all the way he goes -(Job 21:23). One goes thither like Mr. Badman himself, and others -go thither as did his brethren. But above all, Mr. Badman's death, -as to the manner of dying, is the fullest of snares and traps to -wicked men; therefore, they that die as he are the greatest stumble -to the world. They go, and go, they go on peaceably from youth to -old age, and thence to the grave, and so to hell, without noise. -'They go as an ox goeth to the slaughter, or as a fool to the -correction of the stocks'; that is, both senselessly and securely. -O! but being come at the gates of hell. O! but when they see those -gates set open for them. O! but when they see that that is their -home, and that they must go in thither, then their peace and -quietness flies away for ever. Then they roar like lions, yell -like dragons, howl like dogs, and tremble at their judgment, as -do the devils themselves. O! when they see they must shoot the -gulf and throat of hell! when they shall see that hell hath shut -her ghastly jaws upon them, when they shall open their eyes and -find themselves within the belly and bowels of hell! Then they -will mourn, and weep, and hack, and gnash their teeth for pain. -But his must not be, or if it must, yet very rarely, till they -are gone out of the sight and hearing of those mortals whom they -do leave behind them alive in the world. - -ATTEN. Well, my good neighbour Wiseman, I perceive that the sun -grows low, and that you have come to a conclusion with Mr. Badman's -life and death; and, therefore, I will take my leave of you. Only -first, let me tell you, I am glad that I have met with you to-day, -and that our hap was to fall in with Mr. Badman's state. I also -thank you for your freedom with me, in granting of me your reply -to all my questions. I would only beg your prayers that God will -give me much grace, that I may neither live nor die as did Mr. -Badman. - -WISE. My good neighbour Attentive, I wish your welfare in soul -and body; and if aught that I have said of Mr. Badman's life and -death may be of benefit unto you, I shall be heartily glad; only -I desire you to thank God for it, and to pray heartily for me, -that I with you may be kept by the power of God through faith unto -salvation. - -ATTEN. Amen. Farewell. - -WISE. I wish you heartily farewell. - - - - - -FOOTNOTES: - -[1] Reynolds' preface to God's Revenge against Murder. - -[2] Quirk, an artful or subtle evasion of a truthful home-thrust.--Ed. - -[3] Butt, a mark set up to shoot at. 'Some are always exposed to -the wit and raillery of their well-wishers, pelted by friends and -foes, in a word, stand as butts.'--Spectator, No. 47.--Ed. - -[4] The office of a Christian minister is like that of a king's -messenger, not only to comfort and reward the king's friends, but -to arrest his enemies. England was then overrun with the latter -'game.' Alas! there are too many of them now. May the revival of -this shot 'light upon many.'--Ed. - -[5] 'Fire to the pan,' alluding to the mode of using fire-arms, -by applying a lighted match to the pan, before the fire-lock was -invented.--Ed. - -[6] In the single combat of quarter-staff, he who held the best -end of the staff usually gained the victory.--Ed. - -[7]: Pilgrim's Progress, Interpreter's House. This is a remarkable -illustration of a difficult part of the allegory--faithful admonitions -repaid by murderous revenge, but overcome by Christian courage.--Ed. - -[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor -6:9). Instead of Christ, the Prince of peace, being theirs, the -prince of the power of the air is theirs; instead of the comforts -of the gospel, the curses of the law are theirs; instead of heaven, -hell is theirs and an exclusion from God and happiness for ever! -Sinner, think NOW on these things.--Mason. - -[9]: These Scriptures have often been perverted to justify the -most cruel punishments inflicted on helpless children. The word -translated 'a rod,' is derived from the Hebrew verb 'to govern,' -and, as a noun, signifies a sceptre, a pen, or a staff, the emblems -of government. Brutal punishments, as practised in our army, navy, -and schools, are not only inhuman and indecent, but have one direct -tendency, that of hardening the mind and instilling a vindictive -ferocious disposition. After bringing up a very large family, who -are a blessing to their parents, I have yet to learn what part -of the human body was created to be beaten. There are infinitely -better modes of instructing, correcting, and governing children, -than that of bruising their flesh, or breaking their bones, or -even of a box on the ear.--Ed. - -[10] Peculiarly awful are the denunciations of the Scriptures -against the crime of lying. The liar and the murderer are joined -together to receive the curse. 'Thou shalt destroy them that speak -lies--the man of blood and of deceit are abhorred of the Lord' -(Psa 5:6). - -[11] The first edition has 'Saphhira and his wife.' It is not -noticed in the errata, but was corrected in the later copies.--Ed. - -[12] The solemn importance of instilling right principles into -the mind, from the first dawn of reason, cannot be too strongly -enforced. Many a wretched midnight burglar commenced his career -of vice and folly by stealing fruit, followed by thieving anything -that he could HANDSOMELY. Pilfering, unless severely checked, is -a hotbed for the foulest crimes.--Ed. - -[13] Poultry.--Ed. - -[14] 'Gloating,' staring sulkily; or with an evil eye.--Ed. - -[15] Point, a tag or metal point fixed on the end of a lace. Fox -narrates that a martyr, brought to the stake in his shirt, took a -point from his hose, and trussed in his shirt between his legs.--Ed. - -[16]: 'Sin will at first, just like a beggar, crave One penny or one -halfpenny to have; And if you grant its first suit, 'twill aspire -From pence to pounds, and so will still mount higher To the whole -soul.'--Bunyan's Caution against Sin. - -[17] Christian assemblies are the life, food, and nourishment of -our souls; consequently the forsaking of them, and the profanation -of the Sabbath, are usually the forerunners of apostacy.--Mason. - -[18] Profane swearers use the language of hell before they arrive -at their awful destination. Were God to answer their imprecations -they would be miserable beyond conception. 'Because of swearing -the land mourneth.'--Ed. - -[19] Profane cursing and swearing was awfully fashionable in Bunyan's -days. This led many pious persons to denounce oaths altogether; -and the time is fast coming when the world will agree with the -Quakers that an affirmation is the best test of truth. It is like -the controversy of the teetotallers; some who would be ashamed of -taking intoxicating liquors, except as medicine, will soon throw -such physics to the dogs or on the dunghill.--Ed. - -[20] This is one of Bunyan's home-thrusts at Popery. Classing the -mass, our lady-saints, and beasts, among the idols or objects of -divine worship. He omits an oath very common among Irish labourers, -which much puzzled me when a boy, 'bloodunoons,' meaning the -bleeding wounds of the Saviour. How thankful ought we to be that, -in our days, profane swearing stamps, upon any one who uses it, -the character of a blackguard.--ED - -[21] Out of public view--obscure, contemptible. See Imperial -Dictionary.--Ed. - -[22] Thank Heaven such enormous brutalities have fled before the -benign enlightening influence of the gospel. To suffocate a man, -in order to drive out an imaginary evil spirit, was like the -popular trial for witchcraft. The poor woman, if cross, and old, -and ugly, her hands and legs being tied together, was thrown into -deep water; if she floated, it was a proof of guilt to hang her, -if she sunk and was drowned, she was declared to be innocent!--Ed. - -[23] Parallels to these important proverbs are found in all languages -derived from the Hebrew. 'There is nothing hid from God,' and -'There is nothing hid that shall not be known' (Jer 32; Matt 10). -In French, 'Leo murailles ont des oreilles--Walls have ears.' -Shakespeare, alluding to a servant bringing in a pitcher, as -a pretence to enable her to overhear a conversation, uses this -proverb, 'pitchers have ears and I have many servants.' May that -solemn truth be impressed upon every heart, that however screened -from human observation, 'Thou God seest me.'--Ed. - -[24] No period in English history was so notorious for the publication -of immoral books, calculated to debauch the mind, as the reign of -Charles II. It must have been more painfully conspicuous to Bunyan, -who had lived under the moral discipline of the Commonwealth.--Ed. - -[25]: From __________ chief, 'my worthy arch and patron.'--King -Lear; or from the Teutonic 'arg,' a rogue. It usually denotes -roguish, knavish, sly, artful.--Ed. - -[26] This is one among a multitude of proofs of the popularity -and high esteem in which Bunyan was held, even while a prisoner -for Christ's sake.--Ed. - -[27] Reader, bless God that you live in a happier day than that -of Bunyan. The reign of Charles II was pre-eminently distinguished -for licentiousness and debauchery. Still there were some who -crucified the flesh, with its lusts, and held every obscene word -in detestation and abhorrence; because it is written 'be ye holy, -for I am holy.' Such must have sorely dazzled the owls of debauchery. -Can we wonder that they tormented and imprisoned them?--Ed. - -[28] How often is suicide committed without poison, suffocation, -the knife, or firearms. About forty years ago one of my neighbours -was told by his doctor that, unless he gave up the bottle, it would -send him into another world. He called his servant and ordered -wine, saying, I had rather die than give up all my enjoyments. In -about six months I saw his splendid funeral.--Ed. - -[29] The remorse and stings of conscience seducers will feel in -the next life, for being the instruments of so much wickedness -and desolation in others, will prove to them a thousand hells.--Mason. - -[30] Ungodly, Christless, prayerless families are little hells--filthy -fountains, whose waters cast up mire and dirt; they are the blind -and willing captives of sin and Satan, going down to the chambers -of death and endless despair.--Ed. - -[31] 'In grain,' material dyed before it is manufactured, so that -every grain receives the colour, which becomes indelible.--Ed. - -[32] By 'a piece of money' is here meant two hundred pounds. It -probably means a portion or piece of his fortune.--Ed. - -[33] From the Anglo-Saxon 'Eggian,' to incite, urge.--Ed. - -[34] The Genevan or Puritan version of this passage is very striking: -'he that feedeth the gluttons, shameth his father.'--Ed. - -[35] This is one of the numerous passages of Holy Writ which are -more expressive without than with the words supplied in italics: -women are not exempt from the 'rags' which must ever follow -drowsiness.--Ed. - -[36] 'Glout,' to pout or look sulky; obsolete.--Ed. - -[37] This is one of the hardest lessons a disciple has to learn -in the school of Christ; not to hate the sinner, but the sin; -especially under circumstances of such cruel deception.--Ed. - - -[38] Mixed, impure. -''Tis true, the cause is in the lurch -Between the right and mongrel church.'--Hudibras.--Ed. - - -[39] Such were the sound reasons which animated the martyrs to -resist unjust human laws, interfering with or directing the mode -of divine worship; and such are the reasons which prevent conformity -to national religions, to the payment of church rates, and similar -ungodly impositions.--Ed. - -[40] The Quakers braved the storm, met in public, and appeared -to court persecution. Not so the Baptists; they met in woods and -caves, and with such secrecy that it was not possible to detect -them, unless by an informer. William Penn taunted them in these -words: 'they resolve to keep their old haunt of creeping into -garrets, cheese-lofts, coalholes, and such like nice walks.' And -so would I, rather than be disturbed by constables.--Ed. - -[41] Sink them is an unusual kind of oath, wishing that body or -mind might be depressed. Shakespeare uses the word in reference -to mental suffering: 'If I have a conscience, let it sink me.'--Ed. - -[42] Noddy, a simpleton; see Imperial Dictionary.--Ed. - -[43] Fraudulent bankruptcy is a sore and prevailing evil. It is -thieving under the protection of the law. How many live in state, -until their creditors get a few shillings in the pound, and the -bankrupt gets the curse of God upon his soul!--Ed. - -[44] Quean, a slut, a strumpet; see Imperial Dictionary.--Ed. - -[45] Witness the shepherd boy's song in the Pilgrim:-- - - -He that is down need fear no fall, -He that is low, no pride; -He that is humble ever shall -Have God to be his guide. - - -This poor boy, in his very mean clothes, carried more heart's ease -in his bosom, than he that was clad in silk and velvet.--Ed. - -[46] For this use of the word lap, see Proverbs 16:33.--Ed. - -[47] In the reign of Edward II, the price of provisions was -regulated by Act of Parliament. Twenty-four eggs were ordered to -be sold for one penny, but the penny of that period contained as -much silver as the threepenny piece of Bunyan's, and of our time. -I have bought, within the last forty years, the finest eggs at -four a penny in Normandy.--Ed. - -[48] 'Slither,' slippery, deceitful; obsolete, except in -Lincolnshire.--Ed. - -[49] Purses were worn, in Bunyan's time, hanging to the girdle, or -slung over the shoulder, as they now are in some parts of Germany. -A pickpocket was then called 'a cut-purse.'--Ed. - -[50] Many ecclesiastical instruments of terror, spoliation, and -death, began with, 'In the name of God. Amen.' That sacred name has -been, and now is, awfully profaned and prostituted to the vilest -purposes.--Ed. - -[51] This is a sad mistake; such getting is a curse: 'Cursed is -the deceiver': 'I will curse your blessings,' saith Jehovah by -his prophet Malachi.--Ed. - -[52] Modern editors, not so well aware as Bunyan of the value of -tar as a medicine for sheep, altered the word to ship. A halfpenny -worth of tar will serve a sheep, but not a ship.--Ed. - -[53] This was attempted when Bunyan was released from his cruel -imprisonment by the King's pardon, which one instrument included -the names of nearly five hundred suffers; and because the fees -upon a pardon were twenty pounds, 'the covetous clerks did strive -to exact upon us,' says Whitehead, 'by demanding that sum upon -every name.' Further application to the King put an end to this -exaction.--Ed. - -[54] When the labourer's wages were eightpence or tenpence per -day, in 1683, wheat averaged forty-five shillings per quarter. -How comparatively happy is the present state of our agricultural -labourers; and so would be that of the farmer, if rent was as low -now as it was at that period.--Ed. - -[55] To lie at catch, to watch for an opportunity to take an unfair -advantage. See the conversation between Faithful and Talkative in -the Pilgrim's Progress.--Ed. - -[56] Augustine had so strong a sense of fair dealing, that when -a bookseller asked for a book far less than it was worth, he, -of his own accord, gave him the full value thereof!! See Clark's -Looking-glass, edit. 1657.--Ed. - -[57] 'Fondness,' an inordinate desire to possess. 'I have such a -fond fantasy of my own.'--Sir. T. More.--Ed. - -[58] Cheating, either in quality, weight, or price of commodities, -is not common in Mahometan countries, where the punishment is very -severe; that of nailing the dealer's ears to his door-posts. It -is a foul disgrace to Christian countries that these crimes are -so common.--Ed. - -[59] Malapert, dexterous in evil-speaking. 'It is blasphemous to -say that God will not hear us for our presumptuous malapertness -unless we invoke the saints.'--Tyndale. - -[60] This is a phrase in heraldry to signify that the armorial -bearings are marked with some sign of disgrace. Thus John de Aveones -having reviled his mother in the King's presence, he ordered that -the tongue and claw of the lion which he bore in his arms should -be defaced. In many cases a baton is inserted as a mark of -illegitimacy.--Ed. - -[61] From a fine Persian drawing in the editor's cabinet, it -appears that the nose jewel lies on the right cheek, and is fixed -by a ring cut through to form a spring; one edge of the cut going -inside, and the other meeting outside the nostril, so as to be -readily removed as occasion required.--Ed. - -[62] An attempt at something new, a foolish innovation, generally -used with the word new; as, 'In holiday gown, and my new fangled -hat.'--Cunningham.--Ed. - -[63] A tuft of hair worn on a man's forehead, or a projecting -conspicuous part of the women's caps worn by the fashionables of -that time.--Ed. - -[64] No one, except he has blown a ram's horn, or attended the -Jewish ceremony of the New-year, Tizri 1 (Sept.), can imagine the -miserable sounding of a ram's horn. Bunyan, with all his powers and -popularity, was, to an extraordinarily degree, 'a humble man.'--Ed. - -[65] A professor of Christianity who indulges in sin, is the worst -of Atheists. Such conduct is practical hypocrisy and Atheism.--Ed. - -[66] The general opinion, to a late period, was, that the frog -or toad was poisonous. Bartolomeus calls the frog 'venomous,' and -that in proportion to the number of his spots. Bunyan, who was -far in advance of his age, throws a doubt upon it, by the words -'as we say.'--Ed. - -[67] Outward reformation without inward grace is like washing a -sow, which you may make clean, but never can make cleanly; it will -soon return to the mire, and delight in filth more than ever.--Mason. - -[68] Mr. Clark relates this singular story on the authority of -'Disci de Temp.' The writers in the Middle Ages are full of such -narrations; see especially the first English book of homilies -called The Festival.--Ed. - -[69] Clark's authority for this account is Beard's Theatre of God's -Judgments.--Ed. - -[70] See the account of an Atheist in his pride in Pilgrim's -Progress and notes. - -[71] To let, prevent, or hinder. See Isaiah 43:13.--Ed. - -[72] Terms of endearment: thus Shakespeare, in Henry IV, represents -the hostess calling her maid, Doll Tear-sheet, sweet-heart. It is -now more restricted to lovers while courting.--Ed. - -[73] Uncertain was the liberty occasionally enjoyed by our pilgrim -forefathers, who were always expecting 'troublesome times.' We -ought to be more thankful for the mercies we enjoy; and to pray -that the state may soon equally recognize and cherish every good -subject, without reference to sect, or authorizing persecution.--Ed. - -[74] The noble was a gold coin of Henry VIII; value six shillings -and eightpence.--Ed. - -[75] Bunyan's allegorical spirit appears in nearly all his -writings. Diseases lay their heads together to bring Badman to the -grave, making Consumption their captain or leader of these men of -death.--Ed. - -[76] 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly -used as a verb, to haunt, or frequently visit.--Ed. - -[77] An old tippling custom, more honoured in the breach than in -the observance.--Ed. - -[78] The dialogues between Hopeful and Christian in Doubting Castle -admirably prove the wickedness of suicide. The unlettered tinker -triumphs over all the subtleties of the Dean of St. Paul's. See -Pilgrim's Progress.--Ed. - -[79] This is the most awful of all delusions. It is exemplified -in the character of Ignorance, in the Pilgrim's Progress, who was -ferried over death by Vain Confidence, but found 'that there was -a way to hell, even from the gates of heaven.'--Ed. - -[80] Chrisom is a consecrated unguent, or oil, used in the baptism -of infants in the Romish Church. It is prepared with great ceremony -on Holy Thursday. A linen cloth anointed with this oil, called a -chrisom cloth, is laid upon the baby's face. If it dies within a -month after these ceremonies, it was called a chrisom child. These -incantations and charms are supposed to have power to save its -soul, and ease the pains of death. Bishop Jeremy Taylor mentions -the phantasms that make a chrisom child to smile at death. Holy -Dying, chap. i., sect. 2.--Ed. - -[81] These two words are 'cease' and 'ceased' in the first edition; -they were corrected to 'seize' and 'seized' in Bunyan's second -edition.--Ed. - -*** - -A Few Sighs From Hell; - -or, - -The Groans of the Damned Soul: - -or, An Exposition of those Words in the Sixteenth of Luke, Concerning -the Rich Man and the Beggar - -WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR -CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION -OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND -YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH -IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF -TORMENT. - -Also, a Brief Discourse touching the profitableness of the Scriptures -for our instruction in the way of righteousness, according to the -tendency of the said parable. - - - - -BY THAT POOR AND CONTEMPTIBLE SERVANT OF JESUS CHRIST, JOHN BUNYAN. - - - - - -'The wicked shall be tuned into hell, and all the nations that -forget God.'--Psalm 9:17 - -'And whosoever was not found written in the book of life was cast -into the lake of fire.'--Revelation 20:15 - - - -London: Printed by Ralph Wood, for M. Wright, at the King's Head -in the Old Bailey, 1658.[1] - - - - -ADVERTISEMENT BY THE EDITOR - -How awful is that cry of anguish which has reached us from beyond -the tomb, even from the infernal realms, and on which Bunyan, -with his singular and rare ability, fixes our attention. It is -the voice of one who had received his good things in this fleeting -life; who had fared sumptuously every day, without providing for -eternity, and now cries for a drop of water to cool his parched -tongue. Plunged into unutterable, inconceivable, and eternal -torments, he pleads that the poor afflicted beggar, who had lain -at his gate, might be sent from the dead to warn his relatives, -that they might escape, and not aggravate his misery, by upbraiding -him as a cause of their destruction, by having neglected to set -them a pious example. He knows that there is no hope for his own -wretched soul, and expresses no wish that his family should pay -for masses to ease his pangs. No, such tomfooleries are limited to -this insane world. His poor request is one drop of water, and a -warning messenger to his relatives. The answer is most decisive--there -is a great, an eternal gulf fixed--none can pass between heaven -and hell; and as to your father's house, 'They have Moses and -the prophets'; and now it may be added, They have Jesus and his -apostles; if they hear not them, 'neither will they be persuaded -though one rose from the dead.' No; if Isaiah, with his mighty -eloquence, again appeared among mortals, again would his cry -be heard, 'Who hath believed our report?' 'What! seek the living -among the dead? To the law, and to the testimony, saith God.' - -Reader, these are solemn realities. He who came from the unseen -world--from the bosom of the Father--reveals them unto us. O! -that we may not mistake that voice for thunder, which called upon -a trembling world to 'HEAR HIM.' - -The rich man personates all the thoughtless and uncoverted who die -in their sins, his wealth can neither bribe death nor hell; he is -stricken, and descends to misery with the bitter, but unavailing -regret of having neglected the great salvation. He had taken no -personal, prayerful pains to search the sacred Scriptures for himself; -he had disobeyed the gospel, lived in revelry, and carelessness -of his soul; he had ploughed iniquity and sown wickedness, and -reaps the same. 'By the blast of God he perishes, and is consumed -by the breath of his nostrils.' 'They have sown the wind, and -they shall reap the whirlwind.' - -The opinion universally prevails, although the voice of infinite -wisdom has declared it false, that miracles, or a messenger from -the invisible world could awake the dead in sin. The world's eyes -are shut, and its ears are stopped from seeing and hearing that -most illustrious celestial messenger of mercy--'God manifest in -the flesh'--who still speaks to us in his words. He revealed, and -he alone could have revealed, these solemn, these heart-stirring -facts--He performed the most astonishing miracles--His doctrines -were truth--He required holiness of life to fit the soul for heaven; -therefore He was despised, tortured, murdered. In the face of all -this, the poor wretch cries, 'send Lazarus.' What refined cruelty! -He had borne the cross and received the crown. Uncrown him, and -send him back to lie at my brother's gate, and if he dares to tell -him the truth, that my soul was in hell, even while the splendid -funeral was carrying my body to the tomb, he will hurry him to -death. Poor fool! are not thy kindred as hardened as thou wast? -Send Lazarus from the dead! That, as Bunyan justly says, would -be to make a new Bible, to improve the finished salvation. No, -if they will not hear Moses and the prophets, our Lord and his -apostles, they must all likewise perish. This is a very meagre -outline of this solemn treatise; it is full of striking illustrations, -eminently calculated to arouse the thoughtless, and to convey -solid instruction to the thoughtful. - -This was the third volume that Bunyan published, and, with modest -timidity, he shelters himself under a strong recommendatory preface -by his pastor, who, in the Grace Abounding, he calls 'holy Mr. -Gifford.' So popular was it, as to pass through nine editions in -the author's lifetime.[2] The preface, by John Gifford, was printed -only with the first edition. As it gives a very interesting account -of Bunyan, and his early labours in the ministry, which has never -been noticed by any of his biographers, and is extremely rare, -it is here reprinted from a fine copy in the British Museum, and -must prove interesting to every admirer of John Bunyan. I close -with two short extracts--may they leave an abiding impression upon -our minds. 'God will have a time to meet with them that now do -not seek after him.' 'O! regard, regard, for the judgment day is -at hand, the graves are ready to fly open, the trumpet is near -the sounding, the sentence will ere long be passed, and then,' it -will be seen whether we belong to the class of Dives, who preferred -the world, or to that of Lazarus, who preferred Christ; and then, -O then! time cannot be recalled. - -GEO. OFFOR. - - - - - -PREFACE, BY THE REV. JOHN GIFFORD, - -PASTOR OF THE CHURCH OF CHRIST AT BEDFORD, OF WHICH JOHN BUNYAN -WAS A MEMBER. - -TO THE READER. - -It is sad to see how the most of men neglect their precious souls, -turning their backs upon the glorious gospel, and little minding -a crucified Jesus, when, in the meanwhile, their bodies are well -provided for, their estates much regarded, and the things of this -present life are highly prized, as if the darling was of less value -than a clod of earth; an immortal soul, than a perishing body; a -precious Saviour, than unsatisfying creatures. Yea, though they -have been often wooed with gracious entreaties, glorious promises, -and fresh bleeding wounds, to make choice of the better part, that -shall never be taken from them; yet, alas! such influence hath -this world, and the pleasures of it, and such is the blindness -of their understandings, that they continue still to hunt after -those things which cannot profit, nor be a help to them in the -worst hour. Yea, that will prove no better than poison to their -souls, and refuse that would be (if embraced) their happiness here, -and their glory hereafter. Such a strange stupidity hath seized -upon the hearts of men, that they will venture the loss of their -immortal souls for a few dying comforts, and will expose themselves -to endless misery for a moment's mirth, and short-lived pleasures. -But, certainly, a barn well fraught, a bag well filled, a back -well clothed, and a body well fed, will prove but poor comforts -when men come to die, when death shall not only separate their -souls from their bodies, but both from their comforts. What will -it then avail them that they have gained much? Or what will they -give in exchange for their souls? Be wise, then (O reader, to -whose sight this may come), before it be too late, and thou repent, -when repentance shall be hid from thine eyes; also it will be as -a dagger to thine heart one day, to remember what a Christ, what -a soul, what a heaven thou hast lost for a few pleasures, a little -mirth, a short enjoyment of this present world; yea, and that -after many warnings against many reproofs, and, notwithstanding -the many tenders of a full Christ, instead of those empty vanities -which thy soul closed with, hunted after, and would by no means -be persuaded to part withal. No, but thou wouldst take thy time, -and swim in this world's delights, though thy soul thereby was -drowned in perdition and destruction (1 Tim 6:9). True, few there -are that will be persuaded that this course they take, though their -daily conversations do bear witness to it; for how much time is -spent, and how much care is the hearts of men filled withal, after -attaining, keeping, and increasing these things? And how seldom -do they trouble their heads, to have their minds taken up with -thoughts of the better? Cumbering themselves with many things, but -wholly neglecting the one thing necessary; yea, whereby do they -measure their own or other men's happiness, but by the large -incomes of this world's good, accounting this the greatest, if not -the only blessedness, to have their corn, wine, and oil increase -in abundance, and reckoning those that are most serious about, and -earnest after the world to come, men of foolish spirits, giddy -brains, and worthy to be branded in the forehead for simple deluded -ones. But surely he is the most fool that will be one at last; and -he that God calls so (Luke 12:20) will pass for one in the end; -yea, within a short time, they themselves shall change their notes. -Ask the rich man spoken of in the ensuing treatise, who was the -fool--he or Lazarus? and he will soon resolve the question, that -he now sees, and by woeful experience finds (whatsoever his former -thoughts were), that he, not Lazarus, was the silly deluded one; -for he, fool-like, preferred the worse things before the better, -and refused that which once might have been had; but now he hath -slipped the time, it cannot be gained, when this poor man, knowing -the day of his visitation, was making sure of that glory which he -now enjoys, and shall enjoy for evermore. So that in this parable -(if I may so call it) thou shalt find that Scripture confirmed, -'That the triumphing of the wicked is short' (Job 20:5). Together -with that, 'That the temptations (or afflictions) of the righteous, -which cause heaviness, are but for a season' (1 Peter 1:6). And -in this treatise, both of these are largely opened and explained. -Behold, here a rich man clothed in silks, fed with delicates, and -faring deliciously every day; but look a little farther, and lo! -this man clothed with vengeance, roaring under torments, and earnestly -begging for a drop of water to cool his tongue; a sad change. On -the other hand, here thou shalt see a poor, but a gracious man, -with a pinched belly, naked back, and running sores, begging at -the rich man's gate for a morsel to feed his belly, a sad state, -yet but short; for look again, and behold this beggar gloriously -carried, as in a chariot of triumph, by the angels into Abraham's -bosom, shining in glory, clothed with beautiful garments, and -his soul set down with Abraham, Isaac, and Jacob, in the kingdom -of the Father; his rags are gone, his sores healed, and his soul -filled with joy unspeakable, and full of glory; the one carried -not his costly fare, and his gorgeous apparel with him into hell; -nor the other his coarse diet, mouldy bread, filthy rags, and -ulcerous body into heaven; but the happiness of the one, and the -misery of the other, took their leaves at the grave; the worldly -man's portion was but for his life, and the godly man's afflictions -lasted no longer; 'For mark the perfect, and behold the upright, -for the end of that man is peace; but the end of the wicked shall -be cut off' (Psa 37:37,38). His present comforts, his future hopes, -and his cursed soul together; yea, though he lives many days, and -rejoices in them all, yet the days of darkness will overtake him, -and his eye shall see no more good; in his life time he enjoyed -his good things, and, at the hour of death, legions of devils -will beset him, innumerable evils will befal him; and then shall -he pay full dear for all the pleasures of sin, that have carried -away his heart from closing with, and following the Lord in the -day of his prosperity. Ungodly men, because they feel no changes -now, they fear none hereafter, but flatter themselves with dying -as the godly, though their life is consumed in wickedness, and -their strength in providing for and satisfying the lusts of the -flesh. But as it fared with wicked Balaam, so shall it fare with -these, and their vain hopes will prove a feeding upon ashes through -their deceived heart, that hath turned them aside (Isa 44:20). 'For -they that sow to the flesh, shall of the flesh reap corruption' -(Gal 6:8). 'And they that plough iniquity, and sow wickedness, -shall reap the same' (Job 4:8; Hosea 8:7). But they that sow to -the Spirit, shall of the Spirit reap life everlasting. Say ye then -to the righteous, 'It shall go well with him; however it goes -with him now, a few days will produce a happy change.' 'It shall -go well with him that feareth the Lord' (Eccl 8:12). Go on then, O -soul, thou that hast set thy face towards heaven, though the east -wind beats upon thee, and thou find trouble and sorrow; these shall -endure but for a night, joy will undoubtedly come in the morning; -besides those sweet visits thou shalt have from thy precious -Saviour, in this thy day of darkness, wait but a while, and thy -darkness shall be turned into light. 'When the light of the wicked -shall be put out, and the spark of his fire, wherewith he warmed -himself, shall not shine' (Job 18:5). 'Grudge not to see the wicked -prosper, and their steps washed with butter, but rather put on -bowels of mercy and pity, as the elect of God, knowing that they -are set in slippery places' (Psa 73:18). And their day is coming, -when fearful horror shall surprise them, and hell be opened to -receive them; nor yet be disquieted in thy mind, that troubles -and afflictions do beset thee round; for, as a worser thing is -reserved for them, so a better is prepared for thee. Do they drink -wine in bowls? and dost thou mingle thy tears with thy drink? Do -they live in pleasures, and spend their days in wealth? and dost -thou sigh and mourn in secret? Well, there is a cup for them in -the hand of the Lord, the wine whereof is red, and full of mixture, -which they must drink up the dregs (Psa 75:8). And the Lord hath -a bottle for thy tears (Psa 56:8). And a book for thy secret sighs, -and ere long thy brinish tears shall be turned into the sweetest -wine, which thou shalt drink new in the kingdom of the Father, -and thy secret sighs into glorious praises; when thy mouth shall -be filled with laughter, and thy eyes see the King in his glory. - -Now, considering that these lines may be brought to the sight both -of the one sort and the other, I shall lay a few things before -the thought of each; and first to the worser sort. - -First. Consider what an ill bargain thou wilt make, to sell thy -precious soul for short continuance in thy sins and pleasures. If -that man drives but an ill trade, who, to gain the world, should -lose his soul (Matt 16:26), then, certainly, thou art far worse that -sells thy soul for a very trifle. O it is pity that so precious a -thing should be parted withal, to be made a prey for the devouring -lion, for that which is worse than nothing! If they were branded -for desperate wretches that caused their children to pass through -the fire to Moloch, surely thou much more that gives thy soul to -devouring flames, to be fuel for the everlasting fire, upon so -unfit terms; what meanest thou, O man, to truck with the devils? -Is there no better merchandise to trade in than what comes from -hell, or out of the bowels of the earth? and to be had upon no -lower rates than thy immortal soul? Yes, surely the merchandise -of wisdom, which is better than the merchandise of silver, and -the gain thereof than fine gold (Prov 3:14, 8:19), is exposed to -sale (Rev 3:18), and to be had without money or price; and if thou -shouldest part with anything for it, it is such that it is better -to part withal than to keep. The wise merchant that sought a goodly -pearl, having found one, sold all that he had, not himself, not -his soul, and all that he sold was in itself not worth a farthing, -and yet obtained the pearl (Matt 13:45,46). Paul made the like -exchange when he threw away his own righteousness, which was -but rags, yea, filthy rags (Isa 64:6), and put on the garment of -salvation, and cast away to the dunghill that which was once his -gain, and won Christ (Phil 3:8). Thou needest not cast away thy -soul for puddle pleasures; behold the fountain of living water -is set open, and thou invited to it, to take and drink thy belly, -thy soul full, without price or money (Isa 55:2). - -Secondly. Take a short (yet let it not be a slight) view of the -best of the things men prize so high, that for the love of, they -lose their souls: what are they? Even painted nothings, promising -vanities (like the apples of Sodom, fair to the eye, but -being touched, turn to dust; or like our mother Eve's, that had -a beautiful look, but, being tasted, brings forth death), which, -from the most part, have proved snares to the owners, and always -miserable comforters at the parting; they cannot satisfy in life, -for the more of these things are had, the more (with a disquieted -spirit) are they reached after, and what comes in serves but -to whet up the greedy unsatisfied appetite after more. The world -passeth away, and the lust thereof (1 John 2:17). Though most men -content themselves with these, yet it is not in these to satisfy -them, and had they but one glimpse of the world to come, one cranny -of light to discern the riches of Christ, and the least taste of -the pleasures that are at the right hand of God (Psa 16:11), they -would be as little satisfied without a share in them, as they are -now with what of worldly things they enjoy; much less can they -ease from pain at death. Clap a bag of gold (as one once did) to -thy sinking spirit, pained body, and tormented conscience, and -it can neither cheer up the one, nor appease the other, least of -all can they deliver from, or yield comfort after death; those -cannot serve as a bribe to death to pass thee by, nor yet bring -comfort to thy soul when thou art gone. The rich fool's large -crop and great increase could not procure one night's respite, nor -one moment's comfort. Besides, God regards them so little, that -frequently he gives the largest share of them to whom he hateth -most (Psa 17:14), and the least to them who are the excellent in -the earth, in whom his soul delights, although he hath made them -heirs of the kingdom (James 2:5). Yet doth he bestow such a small -portion of these worldly things upon them, hereby declaring to -all how little he sets by those things which most set so much by, -and to draw up our hearts, minds, and affections to the things -above; yea, His own Son that he appointed heir of all things (Heb -1:2) shall come forth neither of rich kindred, nor attended with -gallants, nor yet accoutered with the world's glory, but in a low, -mean, and abject condition, at whose birth a manger received him; -and through his life sorrows, wants, and sufferings did attend, -and at the end a shameful death, in the world's esteem, befals -him, and by all this he shows his contempt of the worldly man's -darling. Cast not away thy soul then, O man, in seeking after, -solacing thyself in, and contenting thyself with this present world; -for though thou mayest make gold thy hope, and put thy confidence -in thy wealth, yet when this thy hope shall fail, and thy confidence -slip from thee (as sure it will ere long), glad wouldst thou be -of the least drop of the water of life, and the least filing of -that precious gold (that thou art now called upon to drink of, -and to buy for thyself); but, alas, they shall not be had. Then, -O then, what profit will thy treasures of wickedness yield thee; -and whereto will thy thick clay that thou hast hoarded up, and thy -carnal pleasures which thou hast drunk down, as the fish drinks -down water; whereto, I say, will they serve, unless to weigh thee -the deeper into hell, and increase the fire, when it shall be -kindled upon thee? - -Thirdly. Look upon thy loss, too, which is such that ten thousand -worlds cannot repair--thy soul, thy body, thy comforts, thy hopes, -thy share in a crucified Jesus, the crown of life, and everlasting -communion with the Father, Son, and Spirit, blessed angels, and -glorified saints, and a soul-satisfying, soul-saving Christ, who -came from the bosom of love, and gave himself to open a way to -everlasting glory, by the sacrifice of himself, to whom thou art -called, invited, and persuaded to come; whose heart is open, arms -spread, and who hath room enough in his bosom to receive thee, -grace enough to pardon thee, blood enough to justify thee, treasures -enough to enrich thee, pleasures enough to delight thee (Psa 36:8), -and glory enough to crown thee; in whom it hath pleased the Father -that in him should all fulness dwell (Col 1:19); to make them -perfectly blessed that come to him, so that there is no need to -seek happiness among the creatures, which most do, and thereby -lose true happiness, and their souls too. Turn in hither, and -thou shalt eat of his bread, and drink of the wine which he hath -mingled (Prov 9:4,5). Wouldst thou fare deliciously every day, -and have thy soul delight itself in fatness? (Isa 55:2). Hearken -diligently, and come to the wedding; the oxen and fatlings -are killed, and all things are ready (Matt 22:5). I tell thee, -whatsoever food thou feedest upon else, will prove no better to -thee than the prodigal's husks (Luke 15:16). That will starve thee -whilst thou feedest on them; and if thou drinkest of other wine, -it will prove as a cup of wine mixed with poison, which though it -be pleasant to the taste, it will be the death of thy soul. Wilt -thou, then, lose this Christ, this food, this pleasure, this -heaven, this happiness, for a thing of nought? Wilt thou drink -out of a puddle, a broken cistern which leaks out the water, and -holds nothing but mud, and refuse the fountain of living water, -which, whosoever tastes of, shall live for ever? - -Fourthly. Beware of persuading thyself into a conceit of the poor -man's end, if thou livest the rich man's life, and diest his death. -It is strange to see how many run swift by the very way to hell, -yet are full of confidence of going to heaven, though Scripture -everywhere shuts them out, and Christ at last will certainly shut -them out for ever hereafter, living and dying in their present -state. Let none, therefore, deceive you, neither deceive yourselves, -for none such can enter into the kingdom of heaven. But for these -things' sake cometh the wrath of God on the children of disobedience -(1 Cor 6:9; Eph 5:5,6). And how sad will thy disappointment be, -that goest on securely fearing nothing, being fully, yet falsely, -persuaded of eternal life at last, and then drop down into the -bottomless pit! Like wicked Haman, that dreamed of greater honour, -but behold a gallows; or our mother Eve, who conceited to be as -God, but became a cursed creature. Though the devil may persuade -thee thou mayest live as in hell here, yet in heaven hereafter, -believe him not, for he endeavours to keep thee in his snares, -that he may drag thee to hell with him; and the better to effect -his devilish design upon thee, he will present (and through his -cursed subtlety knows how to do it) thy sins and this world in -as lovely and taking a guise as may be, but will hide the evil -consequences from thine eyes, that thou mightest be inveigled by -gazing on the one, and not be affrighted by beholding the other; -his bait shall be pleasant, but his hook hid, like the strumpet in -Proverbs 7, that entices the simple with fair words, but conceals -that the way to her house leads to the chambers of death; nothing -appears but a bed richly furnished, and a promise of solacing him -with loves; but he that followeth after her, goeth as an ox to -the slaughter, and as a fool to the correction of the stocks. - -Fifthly. This is thy day to prevent the loss of the one, and to -get an interest in the other; this is the day of salvation, the -accepted day of the Lord (2 Cor 6:2). Let the sun of this day be -set before this work be done, and an everlasting night of darkness -will close thee in, wherein thou, thou shalt have time enough -indeed to bemoan thy folly, but none to learn to grow wiser. It -is a sad thing, especially in soul concernments, to be wise too -late, and to cry out when time is past, O that I had improved -it when it was present. Then will the remembrance of thy former -misspent time, and thy despair of ever gaining more, be like -poisoned arrows drinking up they spirit. Amongst all the talents -God hath entrusted man withal, this is not the least, because on -it depends eternity; and according to the use we make of this, -will our eternal condition be, though the most of men live at such -a rate as if it was given them to no other end than to waste in -wickedness, and consume in pleasures. What means else their spending -days, weeks, months, years, yea, their whole life, in whoring, -swearing, playing, coveting, and fulfilling the lusts of the flesh, -so that when they come to die, the great work that they were sent -to do is then to be done; their souls, Christ, eternity, was scarce -thought on before; but now, when merciless death begins to gripe -them, then do they begin to bethink themselves of those things -which they should have got in readiness before, and that is the -reason why we so often hear many that lie upon their death-beds -to cry out for a little longer time; and no wonder, for they have -the salvation of their souls to seek. O sad case! to have their -work to do when the night is come, and a Christ to seek when death -hath found them; take therefore the counsel of the Holy Ghost -(Heb 3:7), 'To-day, if you will hear his voice, harden not your -hearts.' Mark, it is the Spirit's counsel. True, the devil and thine -own heart will tell thee another tale, and be ready to whisper -in thine ears, Thou mayest have time enough hereafter; what need -of so much haste, another day may serve as well; let thy soul be -filled with pleasure a little longer, and thy bags filled a little -more; thou mayest have time for this and that too. O, but this -is the suggestion of an enemy, that would cause thee to defer so -long, that thy heart may grow too hard, and thine ear too heavy -to hear at all; but, certainly, this being the greatest business, -challengeth the first and greatest care (Matt 6:33). And let this -be done; then, if thou shalt either have so much time to spare, -or a heart to do it, take thy time for the other. - -Sixthly. This day of thy mercy and Christ's importunity will not -last long; it is but a day, and that a day of visitation. Indeed -it is rich grace that there should be a day, but dally not because -it is but a day. Jerusalem had her day, but because therein she -did not know the things of her peace, a pitch night did overtake -(Luke 19:42,43). It is a day of patience, and if thou despisest -the riches of God's goodness, patience, and long-suffering towards -thee, and art not thereby led to repentance (Rom 2:5), a short -time will make it a day of vengeance. Though now Christ calls, -because he is willing to save sinners, yet he will not always call; -see then that thou refuse not him that speaks from heaven in this -gospel day (Heb 12:25). But seek him while he may be found, and -call upon him while he is near (Isa 55:6), lest thou criest after -him hereafter, and he refuse thee. It is not crying, Lord, Lord, -when the day of grace is past, that will procure the least crumb -of mercy (Matt 7:21). No, if thou comest not when called, but stayest -while supper is ended, thou shalt not taste thereof (Luke 14:24), -though a bit would save thy life, thy soul; if thou drinkest not -of the fountain while it is opened, thou shalt not when it is shut, -though thou beggest with tears of blood for one drop to cool thy -scorching flaming heart; thou that mightest have had thy vessel -full, and welcome, shall not now have so much as will hang on the -tip of a finger. O! remember, the axe is laid to the root of the -tree (Matt 3:10). And although three years' time may be granted, -through the vine-dresser's importunity, that will soon be expired, -and then the axe that is now laid, shall cut up the tree by its -roots, if it bring not forth good fruit. Seest thou not that many -of late have been snatched away, on each side of thee (by that -hand that hath been stretched out and is so still)? and though -thou mayest escape a while, yet hast thou no assurance that the -destroying angel will long pass by thy door. O then, neglect thy -soul no longer, but consider time is short, and uncertain, eternity -long, thy work great, thy soul immortal, this world vanishing, -Christ precious, hell hot, and heaven desirable. - -And if thou beest a Christian (to whom this may come) that hast -not only had a prize in thy hands, but wisdom given thee from above -to make use of it, and art one who (whilst others are seeking to -make this world and hell together sure to themselves) spendest -thy time, and makest it thy only business, to make sure of the -one thing necessary, and heaven to thy soul, I shall lay two or -three things before thy thoughts. - -First. Walk with a fixed eye upon the world to come. Look not at -the things that are seen, that are temporal, but at the things -which are not seen, that are eternal (2 Cor 4:18). A Christian's -eye should be upon his journey's end, as our Lord Jesus, who for -the joy that was set before him, endured the cross (Heb 12:2). -When the stones flew about Stephen's ears, his eyes were lifted -up to heaven, and saw the glory of God, and Jesus standing on -the right hand of God (Acts 7:55,56). What though thou at present -mayest lie at the rich man's gates, yet a few days will translate -thee into Abraham's bosom. Though Israel had a sharp voyage -through the wilderness, yet Caleb and Joshua, men of excellent -spirits, had their eye upon the good land they were going to. -Though graceless souls are too dull sighted to see afar off (2 -Peter 1:9), yet thou that hast received the unction from above, -dost in some measure know what is the hope of thy calling, and -what is the riches of the glory of his inheritance in the saints. - -Secondly. Be satisfied with thy present condition, though it be -afflictive, for it shall not last always. Thy sorrows shall be -short, and thy joys long; roll thyself upon the Lord, for there is -a heaven will pay for all; Christ first endured the cross before -he wore the crown. David, before he was a king, was a shepherd. -The poor man spoken of in this ensuing treatise, before he was -carried into heaven, had experiences of sorrow and sufferings -on earth. Let the flesh be silent in passing judgment on the -dispensations of God towards thee, and the men of this world, in -this present life. David, by prying too far herein with his own -wisdom, had almost caught a fall (Psa 73). Though God's judgments -may be too deep for our reason to dive into, yet are they always -righteous, and his paths mercy and truth to those that keep his -covenants (Psa 25:10). When Jeremiah would debate with the Lord -concerning his judgments in the wicked's prosperity, he would -lay this down as an indubitable truth, that his judgments were -righteous (Jer 12:1). And his end was not to charge God, but -to learn understanding of him in the way of his judgments; and -although the ways of his providence may be dark to his people, that -they cannot discern his footsteps, yet are they always consistent -with his everlasting covenant, and the results of the favour he -bears to them. If the wicked flourish like the grass, it is that -they should be destroyed for ever (Psa 92:7). And if the godly -have many a wave beating upon them, yet will the Lord command his -loving-kindness in the day time (Psa 42:7,8). And, after a little -while being tossed to and fro in these boisterous waves, they -shall arrive at the heavenly haven, this world being not their -resting-place, but there remains one for them (Heb 4:9). - -Thirdly. Let the faith and hopes of a glorious deliverance get -thy heart up above thy present sufferings, that thou mayest glory -in tribulation who hast ground of rejoicing in hope of the glory -of God (Rom 5:2,3). For whatsoever thy present grievances are, -whether outward afflictions, or inward temptations, this may be -thy consolation that a few days will rid thee of them; when thou -shalt sigh no more, complain no more, but those shall be turned -into praises. Thou hast (if I may so call it) all thy hell here; -let thy life be expired, and thy misery is ended; thy happiness -begins, where wicked men's end; and when thine is once began, it -shall have no more end. - -Reader, I have an advertisement to thee concerning the following -discourse, and the author of it. Thou hast in the discourse many -things of choice consideration presented to thee in much plainness, -evidence, and authority; the replications are full, the applications -are natural. Be not offended at his plain and downright language, -it is for the discharge of the author's conscience, and thy profit, -besides the subject necessarily leads him to it. It is a mercy to -be dealt thoroughly and plainly with in the matters of thy soul. -We have too many that sow pillows under men's elbows, and too few -who, dealing plainly, divide to every man his portion. Read it -not to pick quarrels with it, but to profit by it; and let not -prejudice either against the author, or manner of delivery, cause -thee to stumble and fall at the truth. Prejudice will both blind -the eye that it shall not see the truth, and close it in with it, -and make them too quick-sighted, either to make faults where there -is none, or to greaten them where they are; and so cause the reader -to turn the edge against the author or his work, that should be -turned upon his own heart. It is marvellous to see how the truth -is quarrelled at that comes from one, that would be easily received -it if did drop from another; and I doubt not, if this book had some -other hand at it, there is scarce any expression that may be now -carpt at by some, but would have been swallowed without straining. -We are now fallen into such an age (the good Lord help us) that -truth, upon its own account, can challenge but little acceptance, -except the author be liked, or his lines painted with his own wit. -But certainly truth is of so excellent a nature, of such singular -advantage, and of so royal a descent, that it deserves entertainment -for itself, and that not in our houses or heads only, but in our -hearts too. Whatsoever the hand is that brings it, or the form -that it appears in, men account gold worth receiving, whatsoever -the messenger is that brings it, or the vessel that holds it. - -If thou meetest (reader) with any passage that seems doubtful unto -thee, let love that thinks no evil put the best construction upon -it, and do not hastily condemn what thou canst not presently yield -to; or if any expression thou meetest with may (haply) offend -thee, do not throw aside the whole, and resolve to read of it no -more; for though some one may offend thee, yet others (I hope) may -affect thee; or if there be that which some may call tautology, -be not displeased at it; for that word that may not fasten upon -thy heart in one page, may in another; and although it may be -grievous to thy eye (if thou beest nice and curious), yet bear -with it, if it may be profitable to thy soul. - -Concerning the author (whatsoever the censures and reports of many -are) I have this to say, that I verily believe God hath counted -him faithful, and put him into the ministry; and though his outward -condition and former employment was mean, and his human learning -small, yet is he one that hath acquaintance with God, and taught -by his Spirit, and hath been used in his hand to do souls good; for -to my knowledge there are divers who have felt the power of the -word delivered by him; and I doubt not but that many more may, -if the Lord continue him in his work; he is not like unto your -drones, that will suck the sweet, but do no work. For he hath laid -forth himself to the utmost of his strength, taking all advantages -to make known to others what he himself hath received of God, and -I fear this is one reason why the archers have shot so sorely at -him; for by his and others' industry in their Master's work, their -slothfulness hath been reproved, and the eyes of many have been -opened to see a difference between those that are sent of God and -those that run before they are sent. And that he is none of those -light fanatic spirits that our age abounds withal, this following -discourse, together with his former, that have been brought to -public view, will testify; for among other things that may bear -record to him herein, you shall find him magnifying and exalting -the Holy Scriptures, and largely showing the worth, excellency, -and usefulness of them. - -And yet surely if thou shalt (notwithstanding this) stumble at -his meanness and want of human learning, thou wilt declare thine -unacquaintance with God's declared method, who to perfect his own -praise, and to still the enemy and avenger, makes choice of babes -and sucklings, and in their mouths ordaineth strength (Psa 8:2). -Though men that have a great design, do, and must make use of -those that in reason are most likely to effect it, yet must the -Lord do so too? Then instruments (not himself) would carry away -the praise; but that no flesh should glory in his presence, he -hath chosen the foolish things of the world, to confound the wise, -and base things of the world, and things that are despised, hath -God chosen (1 Cor 1:27-29). Cast thine eye back to the beginning -of the gospel dispensation (which surely, if at any time, should -have come forth in the wisdom and glory of the world), and thou -shalt see what method the Lord did take at the first to exalt -his son Jesus: he goes not amongst the Jewish rabbis, nor to the -schools of learning, to fetch out his gospel preachers, but to -the trades, and those most contemptible too; yet let not any from -hence conceive that I undervalue the gifts and graces of such who -have been, or now are endued with them, nor yet speak against -learning being kept in its place; but my meaning is, that those -that are learned should not despise those that are not; or those -that are not, should not despise those that are, who are faithful -in the Lord's work: and therefore being about to leave thee, I -shall leave with thee two Scriptures to be considered of. The one -is John 13:20, Verily, verily, I say unto you, he that receiveth -whomsoever I send (mark whomsoever) receiveth me; and he -that receiveth me, receiveth him that sent me. The other is Luke -10:16, He that heareth you, heareth me; and he that despiseth you, -despiseth me; and he that despiseth me, despiseth him that sent -me. - -J. G. - - -THE AUTHOR TO THE READER. - -Friend, because it is a dangerous thing to be walking towards -the lace of darkness and anguish; and again, because it is -(notwithstanding) the journey that most of the poor souls in the -world are taking, and that with delight and gladness, as if THERE -was the only happiness to be found, I have therefore thought it -my duty, being made sensible of the danger that will befal those -that fall therein, for the preventing of thee, O thou poor man -or woman! to tell thee, by opening this parable, what sad success -those souls have had, and are also like to have, that have been, -or shall be found persevering therein. - -We use to count him a friend that will forewarn his neighbour of -the danger, when he knoweth thereof, and doth also see that the -way his neighbour is walking in doth lead right thereto, especially -when we think that our neighbour may be either ignorant or careless -of his way. Why friend, it may be, nay twenty to one, but thou -hast been, ever since thou didst come into the world, with thy -back towards heaven, and thy face towards hell; and thou, it may -be, either through ignorance or carelessness, which is as bad, -if not worse, hast been running full hastily that way ever since. -Why friend? I beseech thee put a little stop to thy earnest race, -and take a view of what entertainment thou art like to have, if -thou do in deed and in truth persist in this thy course. Friend, -thy way leads 'down to death,' and thy 'steps take hold on hell' -(Prov 5:5). It may be the path indeed is pleasant to the flesh, -but the end thereof will be bitter to thy soul. Hark, dost thou -not hear the bitter cries of them that are but newly gone before, -saying, Let him 'dip the tip of his finger in water, and cool my -tongue; for I am tormented in this flame?' (Luke 16:24). Dost thou -not hear them say, Send out from the dead, to prevent my father, -my brother, and my father's house, from coming 'into this place of -torment?' Shall not then these mournful groans pierce thy flinty -heart? Wilt thou stop thine ears, and shut thy eyes? And wilt thou -not regard? Take warning and stop thy journey before it be too -late. Wilt thou be like the silly fly, that is not quiet unless -she be either entangled in the spider's web, or burned in the -candle? Wilt thou be like the bird that hasteth to the snare of -the fowler? Wilt thou be like that simple one named in the seventh -of Proverbs, that will be drawn to the slaughter by the cord of -a silly lust? O sinner, sinner, there are better things than hell -to be had, and at a cheaper rate by the thousandth part! O! there -is no comparison, there is heaven, there is God, there is Christ, -there is communion with an innumerable company of saints and angels. -Hear the message then that God doth send, that Christ doth send, -that saints do bring, nay, that the dead do send unto thee: 'I -pray thee, therefore, that thou wouldst send him to my father's -house'; 'if one went unto them from the dead they would repent.' -'How long, ye simple ones, will ye love simplicity? And the -scorners delight in their scorning? And fools hate knowledge?' -'Turn you at my reproof: behold,' saith God, 'I will pour out my -Spirit unto you, I will make known my words unto you.' I say, hear -this voice, O silly one, and turn and live, thou sinful soul, lest -he make thee hear that other saying, But, 'because I have called, -and ye refused, I have stretched out my hand, and no man regarded; -I also will laugh at your calamity, I will mock when your fear -cometh' (Prov 1:22-26). - -O poor soul, If God and Christ did [thus] with thee for thine -harm, it would be another matter; then if thou didst refuse, thou -mightest have some excuse to make, or fault to find, and ground -to make delays. But this is for thy profit, for thy advantage, -for the pardoning of thy sins, the salvation of thy soul, the -delivering of thee from hell fire, from the wrath to come, from -everlasting burnings, into favor with God, Christ, and communion -with all happiness, that is so indeed. - -But it may be thou wilt say, All that hath been spoken to in this -discourse is but a parable, and parables are no realities. I could -put thee off with this answer, That though it be a parable, yet -it is a truth, and not a lie; and thou shalt find it so too, to -thy cost, if thou shalt be found a slighter of God, Christ, and -the salvation of thy own soul. - -But secondly, know for certain, that the things signified by -parables are wonderful realities. O what a glorious reality was -there signified by that parable, 'The kingdom of heaven is like -unto a net that was cast into the sea,' &c. Signifying, that -sinners of all sorts, of all nations, should be brought into God's -kingdom, by the net of the gospel. And O! how real a thing shall -the other part thereof be, when it is fulfilled, which saith, -And 'when it was full they drew to shore, and gathered the good -into vessels, but cast the bad away' (Matt 13:47,48). Signifying -the mansions of glory that the saints should have, and also the -rejection that God will give to the ungodly, and to sinners. And -also that parable, what a glorious reality is there in it, which -saith, 'Except a corn of wheat fall into the ground and die, it -abideth alone; but if it die, it bringeth forth much fruit' (John -12:24). To signify that unless Jesus Christ did indeed spill his -blood, and die the cursed death, he should abide alone; that is, -have never a soul into glory with him; but if he died, he should -bring forth much fruit; that is, save many sinners. And also how -real a truth there was in that parable concerning the Jews putting -Christ to death, which the poor dispersed Jews can best experience -to their cost; for they have been almost ever since a banished -people, and such as have had God's sore displeasure wonderfully -manifested against them, according to the truth of the parable -(Matt 21:33-41). O therefore, for Jesus Christ's sake, do not -slight the truth, because it is discovered in a parable! For by -this argument thou mayest also, nay, thou wilt slight almost all -the things that our Lord Jesus Christ did speak; for he spake them -for the most part, if not all, in parables. Why should it be said -of thee as it is said of some, These things are spoken to them -that are without 'in parables, that seeing they might not see, -and hearing they might not understand?' (Luke 8:10). I say, take -heed of being a quarreller against Christ's parables, lest Christ -also object against the salvation of thy soul at the judgment day. - -Friend, I have no more to say to thee now. If thou dost love me -pray for me, that my God would not forsake me, nor take his Holy -Spirit from me; and that God would fit me to do and suffer what -shall be from the world or devil inflicted upon me. I must tell -thee, the world rages, they stamp and shake their heads, and -fain they would be doing; the Lord help me to take all they shall -do with patience; and when they smite the one cheek, to turn the -other to them, that I may do as Christ hath bidden me; for then -the Spirit of God, and of glory, shall rest upon me. Farewell. - -I am thine, if thou be not ashamed to own me, because of my low -and contemptible descent in the world.[3] - -JOHN BUNYAN - - -A Few Sighs from Hell; - -OR - -The Groans of a Damned Soul.. - -Luke 16:19-31. - -'There was a certain rich man which was clothed in purple and fine -linen, and fared sumptuously every day. And there was a certain -beggar, named Lazarus, which was laid at his gate, full of sores, -And desiring to be fed with the crumbs which fell from the rich -man's table: moreover the dogs came and licked his sores. And it -came to pass that the beggar died, and was carried by the angels -into Abraham's bosom: the rich man also died, and was buried; -And in hell he lifted up his eyes, being in torments, and seeeth -Abraham afar off, and Lazarus in his bosom. And he cried and said, -Father Abraham, have mercy on me, and send Lazarus, that he may -dip the tip of his finger in water, and cool my tongue; for I am -tormented in this flame. But Abraham said, Son, remember that thou -in thy lifetime receivedst thy good things, and likewise Lazarus -evil things: but now he is comforted, and thou art tormented. And, -beside all this, between us and you there is a great gulf fixed; -so that they which would pass from hence to you cannot; neither -can they pass to us that would come from thence. Then he said, -I pray thee therefore, father, that thou wouldst send him to -my father's house; For I have five brethren; that he may testify -unto them, lest they also come into this place of torment. Abraham -saith unto him, They have Moses and the prophets; let them hear -them. And he said, Nay, father Abraham: but if one went unto them -from the dead, they will repent. And he said unto him, If they -hear not Moses and the prophets, neither will they be persuaded -though one rose from the dead.' - -This Scripture was not spoken by our Lord Jesus Christ to show you -the state of two single persons only, as some, through ignorance -of the drift of Christ in his parables, do dream; but to show -you the state of the godly and ungodly to the world's end; as is -clear to him that is of an understanding heart. For he spake them -to the end that after generations should take notice thereof, -and fear, lest they also fell into the same condition. Now in my -discourse upon these words I shall not be tedious; but as briefly -as I may, I shall pass through the several verses, and lay you -down some of the several truths contained therein. And the Lord -grant that they may be profitable, and of great advantage to those -that read them, or hear them read. - -The 19th and 20th verses also, I shall not spend much time upon, -only give you three or four short hints, and so pass to the next -verses; for they are the words I do intend most especially to -insist upon. - -The 19th, 20th, and 21st verses run thus:--'There was a certain -rich man which was clothed in purple and fine linen, and fared' -deliciously or 'sumptuously every day. And there was a certain -beggar, named Lazarus, which was laid at his gate full of sores.' - -First. If these verses had been spoken by Jesus Christ, and no -more, all the world would have gone near to have cast a wrong -interpretation on them. I say, if Jesus had said only thus much, -'There was a certain rich man' which 'fared sumptuously daily, -and a certain beggar laid at his gate full of sores'; the world -would have made this conclusion of them--the rich man was the happy -man; for, at the first view, it doth represent such a thing; but -take all together, that is, read the whole parable, and you shall -find that there is no man in a worse condition than he; as I shall -clearly hold forth afterward. - -Second. Again, if a man would judge of men according to outward -appearance, he shall ofttimes take his mark amiss. Here is a man -to outward appearance appears the only blessed man, better by half -than the beggar, inasmuch as he is rich, the beggar poor; he is -well clothed, but peradventure the beggar is naked; he hath good -food, but the beggar would be glad of dog's meat. 'And desiring -to be fed with the crumbs which fell from the rich man's table.' -The rich man fares well every day, but the beggar must be glad of -a bit when he can get it. O! who would not be in the rich man's -state? A wealthy man, sorts of new suits and dainty dishes every -day; enough to make one who minds nothing but his belly, and his -back, and his lusts, to say, O that I were in that man's condition! -O that I had about me as that man has! Then I should live a life -indeed; then should I have heart's-ease good store; then I should -live pleasantly, and might say to my soul, 'Soul,' be of good -cheer, 'eat, drink, and be merry' (Luke 12:19). Thou hast everything -plenty, and art in a most blessed condition. - -I say, this might be, aye, and is, the conclusion with them that -judge according to outward appearance. But if the whole parable -be well considered, you will see (Luke 16:15), that which is had -in high estimation with men is an abomination in the sight of -God. And again (John 16:20-22), that condition, that is the saddest -condition, according to outward appearance, is ofttimes the most -excellent; for the beggar had ten thousand degrees the best of -it, though, to outward appearance, his state was the saddest;[4] -from whence we shall observe thus much:--1. That those who judge -according to outward appearance, do for the most part judge amiss -(John 7:24). 2. That they who look upon their outward enjoyments -to be token of God's special grace unto them, are also deceived -(Rev 3:17). For as it is here in the parable, a man of wealth and -a child of the devil may make but one person; or a man may have -abundance of outward enjoyments, and yet be carried by the devils -into eternal burnings (Luke 12:20). But this is the trap in which -the devil hath caught many thousands of poor souls, namely, by -getting them to judge according to outward appearance, or according -to God's outward blessings. - -Do but ask a poor, carnal, covetous wretch, how we should know -a man to be in a happy state, and he will answer, those that God -blesseth, and giveth abundance of this world unto; when, for the -most part, they are they that are the cursed men. Alas! poor men, -they are so ignorant as to think that because a man is increased -in outward things, and that by a small stock, therefore God doth -love that man with a special love, or else he would never do -so much for him, never bless him so, and prosper the work of his -hands. Ah! poor soul, it is the rich man that goes to hell. And -'the rich man died,' and in hell, mark, 'in hell he lift up his -eyes,' &c. - -Methinks to see how the great ones of the world will go strutting -up and down the streets sometimes, it makes me wonder. Surely they -look upon themselves to be the only happy men; but it is because -they judge according to outward appearance; they look upon themselves -to be the only blessed men, when the Lord knows the generality -are left out of that blessed condition. 'Not many wise men after -the flesh, not many mighty, not many noble are called' (1 Cor -1:26). Ah! did they that do now so brag, that nobody dare scarce -look on them, but believe this, it would make them hang down their -heads and cry, O give me a Lazarus' portion. - -I might here enlarge very much, but I shall not; only thus much -I shall say to you that have much of this world, Have a care that -you have not your portion in this world. Take heed that it be not -said to you hereafter, when you would very willingly have heaven, -Remember in your lifetime you had your portion (Psa 17:14). - -And friend, thou that seekest after this world, and desirest riches, -let me ask this question, Wouldst thou be content that God should -put thee off with a portion in this life? Wouldst thou be glad to -be kept out of heaven with a back well clothed, and a belly well -filled with the dainties of this world? Wouldst thou be glad to -have all thy good things in thy lifetime, to have thy heaven to -last no longer than while thou dost live in this world? Wouldst -thou be willing to be deprived of eternal happiness and felicity? -If you say no, then have a care of the world and thy sins; have a -care of desiring to be a rich man, lest thy table be made a snare -unto thee (Psa 19:22). Lest the wealth of this world do bar thee -out of glory. For, as the apostle saith, 'They that will be rich, -fall into temptation and a snare, and into many foolish and hurtful -lusts, which drown men in destruction and perdition' (1 Tim 6:9). -Thus much in general; but now more particularly. - -These two men here spoken of, as I said, do hold forth to us that -state of the godly and ungodly; the beggar holdest forth the godly, -and the rich man the ungodly. 'There was a certain rich man.' - -But why are the ungodly held forth under the notion of a rich man? -1. Because Christ would not have them look too high, as I said -before, but that those who have riches should have a care that they -be not all their portion (James 1:10-12; 1 Tim 6:17). 2. Because -rich men are most liable to the devil's temptations; are most -ready to be puffed up with pride, stoutness, cares of this world, -in which things they spend most of their time in lusts, drunkenness, -wantonness, idleness, together with the other works of the flesh; -for which things sake, the wrath of God cometh on the children -of disobedience (Col 3:6). 3. Because he would comfort the hearts -of his own, which are most commonly of the poorer sort; but God -hath chosen the poor, despised, and base things of this world (1 -Cor 1:26). Should God have set the rich man in the blessed state, -his children would have concluded, being poor, that they had no -share in the life to come. - -And again, had not God given such a discovery of the sad condition -of those that are for the most part rich men, we should have had -men concluded absolutely that the rich are the blessed men. Nay, -albeit the Lord himself doth so evidently declare that the rich -ones of the world are, for the most part, in the saddest condition, -yet they, through unbelief, or else presumption, do harden -themselves, and seek for the glory of this world as though the -Lord Jesus Christ did not mean as he said, or else that he will -say more than shall assuredly come to pass; but let them know that -the Lord hath a time to fulfil that he had a time to declare, for -the scripture cannot be broken (John 10:35). - -But again, the Lord by this word doth not mean those are ungodly -who are rich in the world, and no other, for then must all those -that are poor, yet graceless and vain men, be saved and delivered -from eternal vengeance, which would be contrary to the Word of -God, which saith that together with the kings of the earth, and -the great men, and the chief captains, and the mighty men, there -are bondmen or servants, and slaves, that cry out at the appearance -of the Almighty God, and his Son Jesus Christ, to judgment (Rev -6:15). - -So that though Christ doth say, 'There was a certain rich man,' -yet you must understand he meaneth all the ungodly, rich or poor. -Nay, if you will not understand it so now, you shall be made to -understand it to be so meant at the day of Christ's second coming, -when all that are ungodly shall stand at the left hand of Christ, -with pale faces and guilty consciences, with the vials of the -Almighty's wrath ready to be poured out upon them. Thus much in -brief touching the 19th verse. I might have observed other things -from it, but now I forbear, having other things to speak of at -this time. - -Verse 20.--'And there was a certain beggar, named Lazarus, which -was laid at his gate, full of sores.' - -This verse doth chiefly hold forth these things; 1. That the -saints of God are a poor contemptible people; 'There was a certain -beggar.' If you understand the word beggar to hold forth outward -poverty, or scarcity in outward things, such are saints[5] of the -Lord, for they are for the most part a poor, despised, contemptible -people. But if you allegorize it and interpret it thus, They are -such as beg earnestly for heavenly food; this is also the spirit -of the children of God, and it may be, and is a truth in this -sense, though not so naturally gathered from this scripture. 2. -That 'he was laid at his gate, full of sores.' These words hold -forth the distempers of believers, saying he was 'full of sores,' -which may signify the many troubles, temptations, persecutions, -and afflictions in body and spirit which they meet withal while -they are in the world, but also the entertainment they find at -the hands of those ungodly ones who live upon the earth. Whereas -it is said, he was 'laid at his gate, full of sores.' Mark, he -was laid at his gate, not in his house--that was thought too good -for him--but he was laid at his gate, full of sores. From whence -observe, (1.) That the ungodly world do not desire to entertain -and receive the poor saints of God into their houses. If they -must needs be somewhere near unto them, yet they shall not come -into their houses; shut them out of doors; if they will needs be -near us, let them be at the gate. And he 'was laid at his gate, -full of sores.' (2.) Observe that the world are not at all touched -with the afflictions of God's children for all they are full of -sores; a despised, afflicted, tempted, persecuted people the world -doth not pity, no, but rather labour to aggravate their trouble -by shutting them out of doors; sink or swim, what cares the -world? They are resolved to disown them; they will give them no -entertainment: if the lying in the streets will do them any good, -if hard usage will do them any good, if to be disowned, rejected, -and shut out of doors by the world will do them any good, they -shall have enough of that; but otherwise no refreshment, no comfort -from the world. And he 'was laid at his gate, full of sores.' - -Verse 21.--'And he desired to be fed with the crumbs which fell from -the rich man's table: the dogs came also and licked his sores.' - -By these words our Lord Jesus doth show us the frame of a Christian's -heart, and also the heart and carriage of worldly men towards the -saints of the Lord. The Christian's heart is held forth by this, -that anything will content him while he is on this side glory. And -'he desired to be fed with the crumbs'; the dogs' meat, anything. -I say a Christian will be content with anything, if he have but -to keep life and soul together; as we used to say, he is content, -he is satisfied; he hath learned--if he hath learned to be -a Christian--to be content with anything; as Paul saith, 'I have -learned in whatsoever state I am, therewith to be content' (Phil -4:11). He learns in all conditions to study to love God, to walk -with God, to give up himself to God; and if the crumbs that fall -from the rich man's table will but satisfy nature and give him -bodily strength, that thereby he may be the more able to walk in -the way of God, he is contented. And he 'desired to be fed with -the crumbs that fell from the rich man's table.'[6] But mark, he -had them not; you do not find that he had so much as a crumb, or a -scrap allowed unto him. No, then the dogs will be beguiled, THAT -must be preserved for the dogs. From whence observe that the ungodly -world do love their dogs better than the children of God.[7] You -will say that is strange. It is so indeed, yet it is true, as will -be clearly manifested; as, for instance, how many pounds do some -men spend in a year on their dogs, when in the meanwhile the poor -saints of God may starve for hunger? They will build houses for -their dogs, when the saints must be glad to wander, and lodge in -dens and caves of the earth (Heb 11:38). And if they be in any -of their houses for the hire thereof, they will warn them out or -eject them, or pull down the house over their heads, rather than -not rid themselves of such tenants.[8] Again, some men cannot go -half a mile from home but they must have dogs at their heels, but -they can very willingly go half a score miles without the society -of a Christian. Nay, if when they are busy with their dogs they -should chance to meet a Christian, they would willingly shift him -if they could. They will go on the other side the hedge or the -way rather than they will have any society with him; and if at -any time a child of God should come into a house where there are -but two or three ungodly wretches, they do commonly wish either -themselves or the saint out of doors; and why so? because they -cannot down[9] with the society of a Christian; though if there -come in at the same time a dog, or a drunken swearing wretch, -which is worse than a dog, they will make him welcome; he shall -sit down with them and partake of their dainties. And now tell -me, you that love your sins and your pleasures, had you not rather -keep company with a drunkard, a swearer, a strumpet, a thief, -nay, a dog, than with an honest-hearted Christian? If you say no, -what means your sour carriage to the people of God? Why do you -look on them as if you would eat them up? Yet at the very same -time if you can but meet your dog, or a drunken companion, you -can fawn upon them, take acquaintance with them, to the tavern or -ale house with them, if it be two or three times in a week. But -if the saints of God meet together, pray together, and labour to -edify one another, you will stay till doomsday before you will -look into the house where they are. Ah! friends, when all comes -to all, you will be found to love drunkards, strumpets, dogs, -anything, nay, to serve the devil, rather than to have loving and -friendly society with the saints of God. - -Moreover, 'the dogs came and licked his sores.' Here again you may -see, not only the afflicted state of the saints of God in this -world, but also that even dogs themselves, according to their kind, -are more favourable to the saints than the sinful world; though -the ungodly will have no mercy on the saints, yet it is ordered -so that these creatures, dogs, lions, &c. will. Though the rich -man would not entertain him into his house, yet his dogs will -come and do him the best good they can, even to lick his running -sores. It was thus with Daniel when the world was mad against him, -and would have him thrown to the lions to be devoured, the lions -shut their mouths at him, or rather the Lord did shut them up, so -that there was not that hurt befel to him as was desired by the -adversaries (Dan 6). And this I am persuaded of, that would the -creatures do as some men would have them, the saints of God should -not walk so quietly up and down the streets and other places -as they do. And as I said before, so I say again, I am persuaded -that, at the day of judgment, many men's conditions and carriages -will be so laid open, that it will evidently appear they have been -very merciless and mad against the children of God, insomuch, -that when the providence of God did fall out so as to cross their -expectation, they have been very much offended thereat, as is very -evidently seen in them who set themselves to study how to bring -the saints into bondage, and to thrust them into corners, as in -these late years (Psa 31:13). And because God hath in his goodness -ordered things otherwise, they have gnashed their teeth thereat.[10] -Hence then let the saints learn not to commit themselves to their -enemies; 'beware of men' (Matt 10:17). They are very merciless -men, and will not so much favour you, if they can help it, as you -may suppose they may. Nay, unless the overruling hand of God in -goodness do order things contrary to their natural inclination, -they will not favour you so much as a dog. - -Verse 22.--'And it came to pass that the beggar died, and was -carried by the angels into Abraham's bosom: the rich man also -died, and was buried.' - -The former verses do briefly hold forth the carriage of the ungodly -in this life toward the saints. Now this verse doth hold forth -the departure, both of the godly and ungodly, out of this life. - -Where he said, 'And it came to pass, that the beggar died, and was -carried--into Abraham's bosom,' and 'the rich man also died';--the -beggar died, that represents the godly; and the rich man died, -that represents the ungodly. From whence observe, neither godly -nor ungodly must live always without a change, either by death or -judgment; the good man died and the bad man died. That scripture -doth also back this truth, that good and bad must die, marvellous -well, where it is said, 'And it is appointed unto men once to die, -but after this the judgment' (Heb 9:27). - -Mark, he doth not say it is so that men by chance may die; which -might beget, in the hearts of the ungodly especially, some hope -to escape the bitterness of it. But he saith it is a thing most -certain, it is appointed; mark, 'it is appointed unto men once -to die, but after this the judgment.' God hath decreed it, that -since men have fallen from that happy estate that God at the first -did set them in, they shall die (Rom 6:23). Now when it is said -the beggar died and the rich man died, part of the meaning is they -ceased to be any more in this world; I say partly the meaning, -but not altogether. Though it be altogether the meaning when some -of the creatures die, yet it is but in part the meaning when it -is said that men, women, or children die; for there is to them -something else to be said, more than barely agoing out of the -world. For if when unregenerate men and women die there were an -end of them, not only in this world but also in the world to come, -they would be happy over they will be now, for when ungodly men -and women die there is that to come after death that will be very -terrible to them, namely, to be carried by the angels of darkness -from their death-beds to hell, there to be reserved to the judgment of -the great day, when both body and soul shall meet and be united -together again, and made capable to undergo the uttermost vengeance -of the Almighty to all eternity. This is that, I say, which doth -follow a man that is not born again, after death, as is clear from -that in 1 Peter 3:18, 19, where, before speaking of Christ being -raised again, by the power of his eternal Spirit, he saith, By -which, that is, by that Spirit, 'he went and preached unto the -spirits in prison.' But what is the meaning of this? Why, thus much, -that those souls who were once alive in the world in the time or -days in which Noah lived, being disobedient in their times to the -calls of God by his Spirit in Noah, for so I understand it, was, -according to that which was foretold by that preacher, deprived -of life and overcome by the flood, and are now in prison. Mark, -he preached to the spirits in prison; he doth not say, who were -in prison, but to them in, that is, now in prison, under chains -of darkness, reserved, or kept there in that prison, in which now -they are, ready, like villains in the jail, to be brought before -the judgment-seat of Christ at the great day. But of this I shall -speak further by and by. - -Now if this one truth, that men must die and depart this world, -and either enter into joy or else into prison, to be reserved to -the day of judgment, were believed, we should not have so many -wantons walk up and down the streets as there do, at least it -would put a mighty check to their filthy carriages, so that they -would not, could not walk so basely and sinfully as they do. -Belshazzar, notwithstanding he was so far from the fear of God as -he was, yet when he did but see that God was offended and threatened -him for his wickedness, it made him hang down his head and knock -his knees together (Dan 5:5,6). If you read the verses before you -will find he was careless, and satisfying his lusts in drinking -and playing the wanton with his concubines. But so soon as he did -perceive the finger of a hand-writing, 'then,' saith the scripture, -'the king's countenance was changed, and his thoughts troubled him, -so that the joints of his loins were loosed, and his knees smote -one against another.' And when Paul told Felix of righteousness, -temperance, and judgment to come, it make him tremble. And let me -tell thee, soul, whosoever thou art, that if thou didst but verily -believe that thou must die and come into the judgment, it would -make thee turn over a new leaf. But this is the misery, the devil -doth labour by all means as to keep out other things that are good, -so to keep out of the heart, as much as in him lies, the thoughts -of passing from this life into another world; for he knows, if -he can but keep them from the serious thoughts of death, he shall -the more easily keep them in their sins, and so from closing with -Jesus Christ; as Job saith, 'Their houses are safe from fear, -neither is the rod of God upon them.' Which makes them say to God, -'Depart from us, for we desire not the knowledge of thy ways' (Job -21:14). Because there is no fear of death and judgment to come, -therefore they do put off God and his ways, and spend their days -in their sins, and in a moment, that is, before they are aware, -go down to the grave (Job 21:17). And thus it fared also with -the man spoken of in Luke 12:20. The man, instead of thinking of -death, he thought how he might make his barns bigger. But, in the -midst of his business in the world, he lost his soul before he -was aware, supposing that death had been many years off. But God -said unto him, 'Thou fool,' thou troublest thyself about things of -this life, thou puttest off the thoughts of departing this world, -when this night thy soul shall be taken from thee; or, this night, -they, that is, the devil, will fetch away thy soul from thee. And -here it comes to pass, men's not being exercised with the thoughts -of departing this life, that they are, so unexpectedly to themselves -and their neighbours, taken away from the pleasures and profits, -yea, and all the enjoyments they busy themselves withal while they -live in this world. And hence it is again, that you have some in -your towns and cities that are so suddenly taken away, some from -haunting the ale-houses, others from haunting the whore-houses, -others from playing and gaming, others from the cares and covetous -desires after this world, unlooked for as by themselves or their -companions. Hence it is also that men do so wonder at such tidings -as this. There is such a one dead, such a one is departed; it -is because they do so little consider both the transitoriness of -themselves and their neighbours. For had they but their thoughts -well exercised about the shortness of this life, and the danger -that will befall such as do miss of the Lord Jesus Christ, it -would make them more wary and sober, and spend more time in the -service of God, and be more delighted and diligent in inquiring -after the Lord Jesus, who is the deliverer 'from the wrath to -come' (1 Thess 1:10). For, as I said before, it is evident, that -they who live after the flesh in the lusts thereof, do not really -and seriously think on death, and the judgment that doth follow -after: neither do they indeed endeavour so to do; for did they, it -would make them say with holy Job, 'All the days of my appointed -time will I wait till my change come' (Job 14:14). And as I said -before, that not only the wicked, but also the godly have their -time to depart this life. And the beggar died. The saints of the -Lord, they must be deprived of this life also, they must yield up -the ghost into the hands of the Lord their God; they must also be -separated from their wives, children, husbands, friends, goods, -and all that they have in the world. For God hath decreed it; it -is appointed, namely, by the Lord, for men once to die, and 'we -must all appear before the judgment-seat of Christ,' as it is, 2 -Corinthian 5:10, 11. - -But it may be objected, if the godly do die as well as the wicked, -and if the saints must appear before the judgment-seat as well -as the sinners, then what advantage have the godly more than the -ungodly, and how can the saints be in a better condition than the -wicked? - -Answ. Read the 22d verse over again, and you will find a marvellous -difference between them, as much as is between heaven and hell, -everlasting joy and everlasting torments; for you find, that when -the beggar died, which represents the godly, he was carried by -the angels into Abraham's bosom, or into everlasting joy (Psa 1). -But the ungodly are not so, but are hurried by the devils into -the bottomless pit, drawn away in their wickedness (Prov 14:32), -for he saith, 'And in hell he lifted up his eyes.' When the ungodly -do die, their misery beginneth, for then appear the devils, like -so many lions, waiting every moment till the soul depart from the -body. Sometimes they are very visible to the dying party,[11] but -sometimes more invisible; but always this is certain, they never -miss of the soul if it do die out of the Lord Jesus Christ; -but do hale it away to the prison, as I said before, there to be -tormented and reserved until that great and general day of judgment, -at which day they must, body and soul, receive a final sentence -from the righteous Judge, and from that time be shut out from the -presence of God into everlasting woe and distress. But the godly, -when the time of their departure is at hand, then also are the -angels of the Lord at hand; yea, they are ready waiting upon the -soul to conduct it safe into Abraham's bosom. I do not say but the -devils are ofttimes very busy doubtless, and attending the saints -in their sickness: ay, and no question but they would willingly -deprive the soul of glory. But here is the comfort, as the devils -come from hell to devour the soul, if it be possible, at its -departure, so the angels of the Lord come from heaven, to watch over -and conduct the soul, in spite of the devil, safe into Abraham's -bosom. - -David had the comfort of this, and speaks it forth for the comfort -of his brethren (Psa 34:7), saying, 'The angel of the Lord encampeth -round about them that fear him, and delivereth them.' Mark, the -angel of the Lord encampeth round about his children, to deliver -them. From what? From their enemies, of which the devil is not -the least. This is an excellent comfort at any time, to have the -holy angels of God to attend a poor man or woman; but especially -it is comfortable in the time of distress, at the time of death, -when the devils beset the soul with all the power that hell can -afford them. But now it may be, that the glorious angels of God -do not appear at the first, to the view of the soul; nay, rather -hell stands before it, and the devils ready, as if they would carry -it thither. But this is the comfort, the angels do always appear -at the last, and will not fail the soul, but will carry it safe -into Abraham's bosom. Ah friends, consider, here is an ungodly -man upon his death-bed, and he hath none to speak for him, none -to speak comfort unto him; but it is not so with the children of -God, for they have the Spirit to comfort them. Here is the ungodly, -and they have no Christ to pray for their safe conduct to glory; -but the saints have an intercessor (John 17:9). Here is the world, -when they die, they have none of the angels of God to attend upon -them; but the saints have their company. In a word, the unconverted -person, when he dieth, he sinks into the bottomless pit; but the -saints, when they die, do ascend with, and by the angels, into -Abraham's bosom, or into unspeakable glory (Luke 23:43). - -Again, it is said, that the rich man when he died was buried or -put into the earth; but when the beggar died, he was carried by -the angels into Abraham's bosom. The one is a very excellent style, -where he saith he was carried by angels into Abraham's bosom: -it denotes the excellent condition of the saints of God, as -I said before; and not only so, but also the preciousness of the -death of the saints in the eyes of the Lord (Psa 116:15). That -after-generations may see how precious in the sight of the Lord -the death of his saints is, when he saith they are carried by the -angels into Abraham's bosom. - -Thus many times the Lord adorneth the death and departure of his -saints, to hold forth unto after-generations, how excellent they are -in his eyes. It is said of Enoch, that God took him; of Abraham, -that he died in a good old age; of Moses, that the Lord buried -him; of Elijah, that he was taken up into heaven; that the saints -sleep in Jesus; that they die in the Lord; that they rest from -their labour, that their works follow them; that they are under -the altar; that they are with Christ; that they are in light; that -they are to come with the Lord Jesus to judge the world. All which -sayings signify thus much, that to die a saint is very great honour -and dignity. But the ungodly are not so. The rich or ungodly die -and are buried; he is carried from his dwelling to the grave, and -there he is buried, hid in the dust; and his body doth not so fast -moulder and come to nought there, but his name doth stink as fast -in the world, as saith the holy scripture: 'The name of the wicked -shall rot' (Prov 10:7). And indeed, the names of the godly are -not in so much honour after their departure, but the wicked and -their names do as much rot. What a dishonour to posterity was the -death of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the -rest of their companions? - -Thus the wicked have their names written in the earth, and they do -perish and rot, and the name of the saints do cast forth a dainty -savour to following generations; and that the Lord Jesus doth -signify where he saith the godly are 'carried by the angels into -Abraham's bosom'; and that the wicked are nothing worth, where he -saith the ungodly die and are buried. - -Verse 23.--'And in hell he lifted up his eyes, being in torments, -and seeth Abraham afar off, and Lazarus in his bosom.' - -The former verse speaks only of the departure of the ungodly out -of this life, together with the glorious conduct[12] that the godly -have into the kingdom of their Father. Now our Lord doth show, -in this verse, partly what doth and shall befal to the reprobate -after this life is ended, where he saith, 'And in hell he lifted -up his eyes.' That is, the ungodly, after they depart this life, -do lift up their eyes in hell. - -From these words may be observed these things, First. That there -is a hell for souls to be tormented in, when this life is ended. -Mark, after he was dead and buried, 'In hell he lifted up his -eyes.' Second. That all that are ungodly, and do live and die in -their sins, so soon as ever they die, they go into hell: he died -and was buried; 'And in hell he lifted up his eyes.' Third. That -some are so fast asleep, and secure in their sins, that they scarce -know well where they are till they come into hell; and that I -gather from these words, 'In hell he lifted up his eyes.' He was -asleep before, but hell makes him lift up his eyes. - -[First.] As I said before, it is evident that there is a hell for -souls, yea, and bodies too, to be tormented in after they depart -this life, as is clear, first, because the Lord Jesus Christ, that -cannot lie, did say that after the sinner was dead and buried, -'In hell he lifted up his eyes.' - -Now if it be objected that by hell is here meant the grave, that -I plainly deny: 1. Because there the body is not sensible of torment -or ease; but in that hell into which the spirits of the damned -depart, they are sensible of torment, and would very willingly be -freed from it, to enjoy ease, which they are sensible of the want -of; as is clearly discovered in this parable, 'Send Lazarus, that -he may dip the tip of his finger in water, and cool my tongue.' -2. It is not meant the grave, but some other place, because the -bodies, so long as they lie there, are not capable of lifting up -their eyes, to see the glorious condition of the children of God, -as the souls of the damned do. 'In hell he lifted up his eyes.' -3. It cannot be the grave, for then it must follow that the soul -was buried there with the body, which cannot stand with such a -dead state as is here mentioned; for he saith, 'The rich man died'; -that is, his soul was separated from his body. 'And in hell he -lifted up his eyes.' - -If it be again objected that there is no hell but in this life; that -I do also deny, as I said before: after he was dead and buried, -'In hell he lifted up his eyes.' And let me tell thee, O soul, -whoever thou art, that if thou close not in savingly with the Lord -Jesus Christ, and lay hold on what he hath done and is doing in -his own person for sinners, thou wilt find such a hell after this -life is ended, that thou wilt not get out of again for ever and -ever. And thou that art wanton, and dost make but a mock at the -servants of the Lord, when they tell thee of the torments of hell, -thou wilt find that when thou departest out of this life, that -hell, even the hell which is after this life, will meet thee in -thy journey thither; and will, with its hellish crew, give thee -such a sad salutation that thou wilt not forget it to all eternity. -When that scripture comes to be fulfilled on thy soul, in Isaiah -14:9, 10, '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; it hath raised up from their thrones all the -kings of the nations. All they,' that is, that are in hell, shall -say, 'Art thou also become weak as we? art thou become like unto -us?' O sometimes when I have had but thoughts of going to hell, -and consider the everlastingness of their ruin that fall in thither, -it hath stirred me up rather to seek to the Lord Jesus Christ to -deliver me from thence, than to slight it, and make a mock at it. -'And in hell he lifted up his eyes.' - -[Second.] The second thing I told you was this, that all the ungodly -that live and die in their sins, so soon as ever they depart this -life, do descend into hell. This is also verified by the words in -this parable, where Christ said, He 'died and was buried, and in -hell he lifted up his eyes.' As the tree falls, so it shall be, -whether it be to heaven or hell (Eccl 11:3). And as Christ said to -the thief on the cross, 'Today thou shalt be with me in paradise.' -Even so the devil in the like manner may say unto thy soul, To-morrow -shalt thou be with me in hell. See then what a miserable case he -that dies in an unregenerate state is in; he departs from a long -sickness to a longer hell; from the gripings of death, to the -everlasting torments of hell. 'And in hell he lifted up his eyes.' -Ah friends! If you were but yourselves, you would have a care of -your souls; if you did but regard, you would see how mad they are -that slight the salvation of their souls. O what will it profit -thy soul to have pleasure in this life, and torments in hell? (Mark -8:36). Thou hadst better part with all thy sins, and pleasures, -and companions, or whatsoever thou delightest in, than to have -soul and body to be cast into hell. O then do not now neglect our -Lord Jesus Christ, lest thou drop down to hell (Heb 2:3). Consider, -would it not wound thee to thine heart to come upon thy death-bed, -and instead of having the comfort of a well spent life, and the -merits of the Lord Jesus Christ, together with the comforts of his -glorious Spirit: to have, first, the sight of an ill-spent life, -thy sins flying in thy face, thy conscience uttering itself with -thunder-claps against thee, the thoughts of God terrifying of -thee, death with his merciless paw seizing upon thee, the devils -standing ready to scramble for thy soul, and hell enlarging -herself, and ready to swallow thee up; and an eternity of misery -and torment attending upon thee, from which there will be no -release. For mark, death doth not come alone to an unconverted -soul, but with such company, as wast thou but sensible of it would -make thee tremble. I pray consider that scripture (Rev 6:8), 'And -I looked and behold a pale horse, and his name that sat on him -was Death, and hell followed with him.' Mark, death doth not come -alone to the ungodly, no, but hell goeth with him. O miserable -comforters! O miserable society! Here comes death and hell unto -thee. Death goeth into thy body, and separates body and soul -asunder; hell stands without, as I may say, to embrace, or rather, -to crush thy soul between its everlasting grinders. Then thy mirth, -thy joy, thy sinful delights will be ended when this comes to -pass. Lo it will come. Blessed are all those that through Christ -Jesus his merits, by faith, do escape these soul-murdering -companions. 'And in hell he lifted up his eyes.' - -[Third.] The third thing you know that we did observe from these -words was this, That some are so fast asleep, and secure in -their sins, that they scarce know where they are, until they come -into hell. And that I told you I gather by these words, 'In hell -he lifted up his eyes.' Mark, it was in hell that he lift up his -eyes. Now some do understand by these words that he came to himself, -or began to consider with himself, or to think with himself in what -an estate he was, and what he was deprived of; which is still a -confirmation of the thing laid down by me. There it is that they -come to themselves, that is, there they are sensible where they -are indeed. Thus it fares with some men that they scarce know -where they are, till they lift up their eyes in hell. It is with -those people as with those that fall down in a swoon; you know -if a man do fall down in a swoon in one room, though you take him -up and carry him into another, yet he is not sensible where he is -till he cometh unto himself, and lifteth up his eyes. - -Truly thus, it is to be feared, it is with many poor souls, they -are so senseless, so hard, so seared in their conscience (1 Tim -4:2), that they are very ignorant of their state; and when death -comes it strikes them as it were into a swoon, especially if they -die suddenly, and so they are hurried away, and scarce know where -they are till in hell they lift up their eyes: this is he who -'dieth in his full strength, being wholly at ease and quiet' (Job -21:23). - -Of this sort are they spoken of in Psalm 73, where he saith, 'There -are no bands in their death: but their strength is firm.' 'They -are not in trouble as other men, neither are they plagued like -other men.' And again, 'they spend their days in wealth, and in -a moment,' mark, 'in a moment,' before they are aware, they 'go -down to the grave' (Job 21:13). - -Indeed this is too much known by woeful and daily experience; -sometimes when we go to visit them that are sick in the towns -and places where we live, O how senseless, how seared in their -consciences are they! They are neither sensible of heaven nor of -hell, of sin nor of a Saviour; speak to them of their condition, -and the state of their souls, and you shall find them as ignorant -as if they had no souls to regard. Others, though they lie ready to -die, yet they are busying themselves about their outward affairs, -as though they should certainly live here, even to live and enjoy -the same for ever. Again, come to others, speak to them about the -state of their souls, though they have no more experience of the -new birth than a beast, yet will they speak as confidently of -their eternal state, and the welfare of their souls, as if they -had the most excellent experience of any man or woman in the world, -saying, 'I shall have peace' (Deut 29:19). When, as I said even -now, the Lord knows they are as ignorant of the new birth, of the -nature and operation of faith, of the witness of the Spirit, as -if there were no new birth, no faith, no witness of the Spirit of -Christ in any of the saints in the world. Nay, thus many of them -are, even an hour or less before their departure. Ah, poor souls! -though they may go away here like a lamb, as the world says, yet, -if you could but follow them a little, to stand and listen soon -after their departure, it is to be feared, you should hear them -roar like a lion at their first entrance into hell, far worse than -even did Korah, &c., when they went down quick into the ground -(Num 16:31-35). - -Now, by this one thing doth the devil take great advantage on -the hearts of the ignorant, suggesting unto them that because the -party deceased departed so quietly, without all doubt they are -gone to rest and joy; when, alas! it is to be feared the reason why -they went away so quietly, was rather because they were senseless -and hardened in their consciences; yea, dead before in sins -and trespasses. For, had they had but some awakenings on their -death-beds, as some have had, they would have made all the town -to ring of their doleful condition; but because they are seared -and ignorant, and so depart quietly, therefore the world takes -heart at grass,[13] as we use to say, and make no great matter of -living and dying they cannot tell how; 'therefore pride compasseth -them as a chain' (Psa 75:6). But let them look to themselves, for -if they have not an interest in the Lord Jesus now, while they -live in the world, they will, whether they die raging or still, -go unto the same place; 'and lifted up their eyes in hell.' - -O, my friends, did you but know what a miserable condition they -are in that go out of this world without an interest in the Son of -God, it would make you smite upon your thigh, and in the bitterness -of your souls cry out, 'Men and brethren, what shall we do to be -saved?' (Acts 16:29-31). And not only so, but thou wouldst not be -comforted until thou didst find a rest for thy soul in the Lord -Jesus Christ. - -Verse 23. 'And in hell he lifted up his eyes, being in torments, -and seeth Abraham afar off, and Lazarus in his bosom.' - -Something, in brief, I have observed from the first part of this -verse, namely, from these words, 'And in hell he lifted up his -eyes.' And, indeed, I have observed but something, for they are -very full of matter, and many things might be taken notice of in -them. There is one thing more that I might touch upon, as touched -in this saying, and that is this:--Methinks the Lord Jesus Christ -doth hereby signify that men are naturally unwilling to see or take -notice of their sad state, I say by nature; but though now they -are willingly ignorant, yet in hell they shall lift up their eyes. -That is, in hell they shall see and understand their miserable -condition; and, therefore, to these words: 'In hell he lifted up -his eyes,' he adds, 'being in torments.' As if he had said, though -once they shut their eyes, though once they were willingly ignorant -(2 Peter 3:5), yet, when they depart into hell, they shall be so -miserably handled and tormented, that they shall be forced to lift -up their eyes. While men live in this world, and are in a natural -state, they will have a good conceit of themselves, and of their -condition--they will conclude that they are Christians, that Abraham -is their father, and their state to be as good as the best (Matt -3:7-9). They will conclude they have faith, the Spirit, a good -hope, and an interest in the Lord Jesus Christ; but then, when -they drop into hell, and lift up their eyes there, and behold -first their soul to be in extreme torments; their dwelling to be -the bottomless pit; their company thousands of damned souls; also -the innumerable company of devils; and the hot scalding vengeance -of God, not only to drop, but to fall very violently upon them; -then they will begin to be awakened, who all their lifetime where -in a dead sleep. I say, when this comes to pass, lo it will; then -in hell they shall lift up their eyes, in the midst of torments -they shall lift up their eyes. - -Again, you may observe in these words, 'And in hell he lifted up -his eyes, being in torments,' that the time of the ungodly men's -smarting for their sins will be in the torments of hell. Now here -I am put to a stand, when I consider the torments of hell into which -the damned do fall. O unspeakable torments! O endless torments! -Now that thy soul might be made to flee from those intolerable -torments into which the damned do go, I shall show you briefly -what are the torments of hell. First. By the names of it. Second. -by the sad state thou wilt be in, if thou comest there. - -First. The names. It is called a never-dying worm (Mark 9). It -is called an oven fire, hot (Mal 4:1). It is called a furnace, a -fiery-furnace (Matt 13). It is called the bottomless pit, the -unquenchable fire, fire and brimstone, hell fire, the lake of fire, -devouring fire, everlasting fire, eternal fire, a stream of fire -(Rev 21). - -[Second. By the sad state thou wilt be in, if thou comest there.] - -1. One part of thy torments will be this, thou shalt have a full -sight of all thy ill spent life, from first to last; though here -thou canst sin today and forget it by to-morrow, yet there thou -shalt be made to remember how thou didst sin against God at such -a time, and in such a place, for such a thing, and with such a -one, which will be a hell unto thee. God will 'set them in order -before thine eyes' (Psa 51:21). - -2. Thou shalt have the guilt of them all lie heavy on thy soul, not -only the guilt of one or two, but the guilt of them all together, -and there they shall lie in thy soul, as if thy belly were full -of pitch, and set on a light fire. Here men can sometimes think -on their sins with delight, but there with unspeakable torment; -for that I understand to be the fire that Christ speaketh of, -which shall never be quenched (Mar 9:43-49). While men live here, -O how doth the guilt of one sin sometimes crush the soul! It makes -a man in such plight that he is weary of his life, so that he can -neither rest at home nor abroad, neither up nor in bed.[14] Nay, -I do know that they have been so tormented with the guilt of one -sinful thought, that they have been even at their wits' end, and -have hanged themselves. But now when thou comest into hell, and -hast not only one or two, or an hundred sins, with the guilt of -them all on thy soul and body, but all the sins that ever thou -didst commit since thou camest into the world, altogether clapped -on thy conscience at one time, as one should clap a red hot iron -to thy breasts, and there to continue to all eternity: this is -miserable. - -3. Again, then thou shalt have brought into thy remembrance the -slighting of the gospel of Christ; here thou shalt consider how -willing Christ was to come into the world to save sinners, and for -what a trifle thou didst reject him. This is plainly held forth in -Isaiah 28, where, speaking of the Lord Jesus Christ, the foundation -of salvation, verse 16, he saith of them that reject the gospel, -that, when the overflowing scourge doth pass through the earth, -which I understand to be at the end of the world, then, saith he, -it shall take you morning by morning, by day and by night shall -it pass over you; that is, continually, without any intermission. -'And it shall be a vexation only to understand the report.' 'A -vexation,' that is, a torment, or a great part of hell only to -understand the report, to understand the good tidings that came -into the world by Christ's death for poor sinners. And you will -find this verily to be the mind of the Spirit, if you compare it -with Isaiah 53:1, where he speaks of men's turning their backs -upon the tenders of God's grace in the gospel, he saith, 'Who hath -believed our report?' or the gospel declared by us? Now this will -be a mighty torment to the ungodly, when they shall understand -the goodness of God was so great that he even sent his Son out of -his bosom to die for sinners, and yet that they should be so foolish -as to put him off from one time to another; that they should be so -foolish as to lose heaven and Christ, and eternal life in glory, -for the society of a company of drunkards; that they should lose -their souls for a little sport, for this world, for a strumpet, -for that which is lighter than vanity and nothing; I say this will -be a very great torment unto thee. - -4. Another part of thy torment will be this: Thou shalt see thy -friends, thy acquaintance, they neighbours; nay, it may be thy -father, thy mother, thy wife, thy husband, thy children, thy brother, -thy sister, with others, in the kingdom of heaven, and thyself -thrust out (Luke 13:28). 'There shall be weeping and gnashing of -teeth, when ye shall see Abraham (your father), and Isaac, and -Jacob, (together with your brethren), and all the prophets in -the kingdom of heaven, and you yourselves thrust out.' Nay, saith -he, 'they shall come from the east, and from the west'--that is, -those that thou didst never see in all thy life before, and they -shall sit down with thy friends, and thy neighbours, thy wife and -thy children, in the kingdom of heaven, and thou, for thy sins and -disobedience, shall be shut, nay, thrust out. O wonderful torment! - -5. Again, thou shalt have none but a company of damned souls, -with an innumerable company of devils, to keep company with thee. -While thou art in this world, the very thoughts of the devils -appearing to thee makes thy flesh to tremble, and thine hair ready -to stand upright on thy head. But O! what wilt thou do, when not -only the supposition of the devils appearing, but the real society -of all the devils in hell will be with thee howling and roaring, -screeching and roaring in such a hideous manner, that thou wilt -be even at thy wits' end, and be ready to run stark mad again for -anguish and torment? - -6. Again, that thou mightest be tormented to purpose, the mighty -God of heaven will lay as great wrath and vengeance upon thee as -ever he can, by the might of his glorious power. As I said before, -thou shalt have his wrath, not by drops, but by whole showers -shall it come, thunder, thunder, upon thy body and soul so fast, -and so thick, that thou shalt be tormented out of measure. And so -saith the Scripture (2 Thess 1:9), speaking of the wicked, 'Who -shall be punished with everlasting destruction from the presence -of the Lord, and from the glory of his power,' when the saints -shall be admiring his goodness and glory. Again, this thou shalt -have, as I said before, without any intermission; thou shalt not -have any ease so long as while a man may turn himself round; thou -shalt have it always every hour, day and night; for their worm -never dies, but always gnaws, and their fire is never quenched; -as it is written in Mark 9. - -7. Again, in this condition thou must be for ever, and that is as -sad as all the rest. For if a man were to have all his sins laid -to his charge, and communion with the devils, and as much wrath -as the great God of heaven can inflict unto him; I say, if it were -but for a time, even ten thousand years, and so end, there would -be ground of comfort, and hopes of deliverance; but here is thy -misery, this is thy state for ever, here thou must be for ever: -when thou lookest about thee, and seest what an innumerable company -of howling devils thou art amongst, thou shalt think this again, -this is my portion for ever. When thou hast been in hell so many -thousand years as there are stars in the firmament, or drops in -the sea, or sands on the sea-shore, yet thou hast to lie there -for ever. O this one word EVER, how will it torment thy soul! - -Friends, I have only given a very short touch of the torments of -hell. O! I am set, I am set, and am not able to utter what my mind -conceives of the torments of hell. Yet this let me say to thee, -accept of God's mercy through our Lord Jesus Christ, lest thou feel -THAT with thy conscience which I cannot express with my tongue, -and say, I am sorely tormented in this flame. - -'And seeth Abraham afar off, and Lazarus in his bosom.' - -When the damned are in this pitiful state, surrounded with fears, -with terrors, with torment and vengeance, one thing they shall -have, which is this, they shall see the happy and blessed state -of God's children. He seeth Abraham afar off, and Lazarus in his -bosom; which, as I said before, is the happy state of the saints -when this life is ended. This now shall be so far from being an -ease unto them, that it shall most wonderfully aggravate or heighten -their torment, as I said before. There shall be weeping, or cause -of lamentation, when they shall see Abraham, and Isaac, and Jacob, -in the kingdom of heaven, and themselves thrust out. - -1. Observe, Those that die in their sins are far from going to -heaven; he seeth Abraham afar off, and Lazarus in his bosom. And, -indeed, it is just with God to deal with them that die in their -sins according to what they have done; and to make them who are far -from righteousness now, to stand far from heaven to all eternity. -Hearken to this, ye stout-hearted, that are far from righteousness, -and that are resolved to go on in your sins, when you die you will -be far from heaven; you will see Lazarus, but it will be afar off. - -Again, he 'seeth Abraham afar off, and Lazarus in his bosom.' - -These are some of the things the damned do behold, so soon as -they come into torment. Mark, and he 'seeth Lazarus in Abraham's -bosom.' Lazarus, who was he? Why even he that was so slighted, so -disregarded, so undervalued by this ungodly one while he was in -the world, he seeth Lazarus in Abraham's bosom. - -From whence observe, That those who live and die the enemies of -the saints of God, let them be never so great, or stout, let them -bear never so much sway while they are in the world, let them -brag and boast never so much while they are here, they shall, in -spite of their teeth, see the saints, yea, the poor saints, even -the Lazaruses or the ragged ones that belong to Jesus, to be in -a better condition than themselves. O! who do you think was in -the best condition? who do you think saw themselves in the best -condition? He that was in hell, or he that was in heaven? He that -was in darkness, or he that was in light? He that was in everlasting -joy, or he that was in everlasting torments? The one with God, -Christ, saints, angels, the other in tormenting flames, under the -curse of God's eternal hatred, with the devils and their angels, -together with an innumerable company of howling, roaring, cursing, -ever-burning reprobates? Certainly, this observation will be -easily proved to be true here in this world, by him that looks -upon it with an understanding heart, and will clear itself to be -true in the world to come, by such as shall go either to heaven -or to hell. - -2. The second observation from these words, 'And seeth Abraham -afar off, and Lazarus in his bosom,' is this; they that are the -persecutors of the saints of the Lord now in this world, shall see -the Lord's persecuted ones to be they that are so highly esteemed -by the Lord, as to sit or to be in Abraham's bosom, in everlasting -glory, though they, the enemies to the children of God,[15] did -so lightly esteem them, that they scorned to let them gather up -the dog's meat that falls under their table. This is also verified, -and held forth plainly by this parable. And therefore be not -grieved, O you that are the tempted, persecuted, afflicted, sighing, -praying saints of the Lord, though your adversaries look upon you -now with a disdainful, surly, rugged, proud, and haughty countenance, -yet the time shall come when they shall spy you in Abraham's bosom! - -I might enlarge upon these things, but shall leave them to the -Spirit of the Lord, which can better by ten thousand degrees -enlarge them on thy heart and conscience, than I can upon a piece -of paper. Therefore, leaving these to the blessing of the Lord, -I shall come to the next verse, and shall be brief in speaking to -that also, and so pass to the rest. - -Verse 24.--'And he cried, and said, Father Abraham, have mercy -on me, and send Lazarus, that he may dip the tip of his finger in -water, and cool my tongue; for I am tormented in this flame.' - -You know I told you that verse 22 is a discovery of the departure -of the godly and the ungodly out of this life; where he saith -the beggar died, and the rich man also died. The 23d verse is a -discovery of the proper places, both of the godly and the ungodly -after death; one being in Abraham's bosom, or in glory, the other -in hell. Now this 24th verse is a discovery of part of the too -late repentance of the ungodly, when they are dropped down into -hell; 'And he cried, and said, Father Abraham, have mercy on me.' -From these words, 'And he cried,' we may observe, - -First. What a change the ungodly will have when they come into -hell. 'He cried.' It is like he was laughing, jesting, jeering, -drinking, mocking, swearing, cursing, prating, persecuting of -the godly in his prosperity, among his filthy companions. But now -the case is otherwise, now he is in another frame, now his proud, -stout, currish carriage, is come down; 'And he cried.' The laughter -of the ungodly will not last always, but will be sure to end in a -cry; 'The triumphing of the wicked is short' (Job 20:5). Consider, -you must have a change either here or in hell. If you be not new -creatures, regenerate persons, new-born babes, in this world, -before you go hence, your note will be changed, your conditions -will be changed; for if you come into hell, you must cry. O did -but the singing drunkards, when they are making merry on the ale -bench,[16] think on this, it would make them change their note, -and cry, What shall I do? Whither shall I go when I die? But, as -I said before, the devil, as he labours to get poor souls to follow -their sins, so he labours also to keep the thoughts of eternal -damnation out of their minds; and, indeed, these two things are -so nearly linked together, that the devil cannot well get the soul -to go on in sin with delight unless he can keep the thoughts of -that terrible after clap out of their minds. - -But let them know that it shall not always be thus with them; for -if, when they depart, they drop down into eternal destruction, they -shall have such a sense of their sins, and the punishment due to -the same, that it shall make them to cry; 'And he cried.' O what -an alteration will there be among the ungodly when they go out -of this world? It may be a fortnight, or a month before their -departure, they were light, stout, surly, drinking themselves -drunk, slighting God's people, mocking at goodness, and delighting -in sin, following the world, seeking after riches, faring -deliciously, keeping company with the bravest;[17] but now, they -are dropped down into hell, they cry. A little while ago they -were painting their faces, feeding their lusts, following their -whores, robbing their neighbours, telling of lies, following of -plays and sports, to pass away the time; but now they are in hell, -they do cry. It may be last year they heard some good sermons, -were invited to receive heaven, were told their sins should be -pardoned if they closed in with Jesus; but, refusing his proffers, -and slighting the grace that was once tendered, they are now in -hell, and do cry. - -Before, they had so much time, they thought that they could not -tell how to spend it, unless it were in hunting, and whoring, in -dancing, and playing, and spending whole hours, yea, days, nay, -weeks, in the lusts of the flesh; but when they depart into another -place, and begin to lift up their eyes in hell, and consider their -miserable and irrecoverable condition, they will cry. - -O what a condition wilt thou fall into, when thou dost depart -this world; if thou depart unconverted, and not born again, thou -hadst better have been smothered the first hour thou wast born; -thou hadst better have been plucked one limb from another; thou -hadst better have been made a dog, a toad, a serpent, nay, any -other creature in the visible world, than to die unconverted;[18] -and this thou wilt find to be true, when in hell thou dost lift -up thine eyes, and dost cry. - -Here then, before we go any further, you may see that it is not -without good ground that these words are here spoken by our Lord, -that when any of the ungodly do depart into hell, they will cry. -Cry, why so? 1. They will cry to think that they should be cut -off from the land of the living, never more to have any footing -therein. 2. They will cry to think that the gospel of Christ should -be so often proffered them, and yet they are not profited by it. -3. They will cry to think that now, though they would never so -willingly repent and be saved, yet they are past all recovery. 4. -They will cry to think that they should be so foolish as to follow -their pleasures, when others were following of Christ (Luke 13:28). -5. They will cry to think that they must be separated from God, -Christ, and the kingdom of heaven, and that for ever. 6. To think -that their crying will now do them no good. 7. To think that, at -the day of judgment, they must stand at the left hand of Christ, -among an innumerable company of the damned ones. 8. They will cry -to think that Lazarus, whom once they slighted, must be of them -that must sit down with Christ to judge; or together with Christ, -to pass a sentence of condemnation on their souls for ever and -ever (1 Cor 6:2,3). 9. Cry to think that when the judgment is over, -and others are taken into the everlasting kingdom of glory, then -they must depart back again into that dungeon of darkness from -whence they came out, to appear before the terrible tribunal. -There they shall be tormented so long as eternity lasts, without -the least intermission or ease. - -How sayest thou, O thou wanton, proud, swearing, lying, ungodly -wretch, whether this be to be slighted and made a mock at. And -again tell me now, if it be not better to leave sin, and to close -in with Christ Jesus, notwithstanding that reproach thou shalt -meet with for so doing, than to live a little while in this world -in pleasures and feeding thy lusts, in neglecting the welfare of -thy soul, and refusing to be justified by Jesus; and in a moment -to drop down to hell and to cry? O! consider, I say, consider -betimes, and put not off the tenders of the grace of our Lord Jesus -Christ, lest you lift up your eyes in hell, and cry for anguish -of spirit. - -'And he cried and said, Father Abraham, have mercy on me, and send -Lazarus,' &c. - -[Second.] These words do not only hold forth the lamentable -condition of the damned, and their lamentable howling and crying -out under their anguish of spirit, but also they do signify to us, -as I said before, their too late repentance; and also that they -would very willingly, if they might, be set at liberty from that -everlasting misery that by their sins they have plunged themselves -into. I say, these words do hold forth a desire that the damned -have, to be delivered from those torments that they now are in: O -'Father Abraham,' saith he, 'have mercy on me, and send Lazarus, -that he may dip the tip of his finger in water, and cool my tongue, -for I am tormented in this flame.' These words, 'Father Abraham,' -may have some difficulty in them. It is possible that some may -think them to be meant of Abraham; and those, or him that crieth -out here, to be the Jews. Or it may be some may understand it to -be God, or Jesus Christ his Son, which I rather suppose it may be, -that is here cried out unto; because you find the same cry to him -as it were uttered by the ungodly in other places of the Scripture; -as in Luke 13:25, 26. Then shall they say, 'Lord, Lord, we have -eaten and drunk in thy presence, and thou hast taught in our -streets.' Nay more, 'In thy name have cast out devils, and in -thy name done many wonderful works' (Matt 7:22). This was just at -their rejection. And again, in Matthew 25:11, they cry again to -him, even to Jesus, 'Lord, Lord, open to us.' And he there again -gives them a repulse, as also in this parable. - -But however or whosoever Abraham is, yet these truths may be -observed from the words. 1. That the damned, when in an irrecoverable -estate, will seek for, or desire deliverance from the wrath that -they are and shall be in for eternity. 'Surely in the floods of -great waters they shall not come nigh unto him' (Psa 32:6). 2. -That they will pray, if I may so call it, earnestly for deliverance -from their miserable estate. These two things are clear from the -words. For mark, he not only said, 'Father Abraham, have mercy -on me'; but 'he CRIED,' and said, 'Father Abraham, have mercy on -me.' 3. From whence take a third observation; and that is, there -is a time coming wherein, though men shall both cry and pray, yet -they are like to have no mercy at the hands of God; for so was -this man served, as I shall further show by and by when I come to -it. - -Some people are so deluded by the devil as to think that God is -so merciful as to own or regard anything for prayer; they think -anything will go for current and good satisfaction, while they -are here in this world, through ignorance of the true nature of -the mercy of God, and the knowledge in what way God is satisfied -for sinners. Now I say, through ignorance they think, that if they -do but mutter over some form of prayers,[19] though they know not -what they say, nor what they request, yet God is satisfied, yea, -very well satisfied with their doings; when, alas! there is nothing -less. O friends, I beseech you to look about you, and seek in good -earnest for the Spirit of Christ so to help you now, to strive -and pray, and to enable you to lay hold of Christ, that your souls -may be saved, lest the time come that though you cry and pray, and -wish also that you had laid hold on the Lord Jesus, yet you must -and shall be damned. - -Then again, you may see that though God be willing to save sinners -at some time, yet this time doth not always last. No, he that can -find in his heart to turn his back upon Jesus Christ now, shall -have the back turned upon him hereafter, when he may cry and pray -for mercy, and yet go without it. God will have a time to meet -with them that now do not seek after him. They shall have a time, -yea time enough hereafter to repent their folly, and to befool -themselves, for turning their backs upon the Lord Jesus Christ. 'I -will laugh at your calamity,' saith he, and 'mock when your fear -cometh' (Prov 1:26). - -Again, this should admonish us to take time while it is proffered, -lest we repent us of our unbelief and rebellion when we are deprived of -it. Ah friends! Time is precious, an hour's time to hear a sermon -is precious. I have sometimes thought thus with myself, Set the case, -the Lord should send two or three of his servants, the ministers -of the gospel, to hell among the damned, with this commission; Go -ye to hell, and preach my grace to those that are there. Let your -sermon be an hour long, and hold forth the merits of my Son's birth, -righteousness, death, resurrection, ascension, and intercession, -with all my love in him, and proffer it to them, telling them that -now once more, and but once, do I proffer the means of reconciliation -to them. They who are now roaring, being past hope, would then -leap at the least proffer of mercy. O they that could spend whole -days, weeks, nay, years, in rejecting the Son of God, would now -be glad of one tender of that mercy. 'Father,' saith he, 'have -mercy on me.' - -Again, from these words you may observe, that mercy would -be welcome when souls are under judgment. Now his soul is in the -fire, now he is under the wrath of God, now he is in hell, there -to be tormented; now he is with the devils and damned spirits; -now he feels the vengeance of God. Now, O now, have mercy on me! -Here you may see, that mercy is prized by them that are in hell, -they would be glad if they could have it. Father, have mercy on -me; for my poor soul's sake, send me a little mercy. - -'And send Lazarus, that he may dip the tip of his finger in water, -and cool my tongue.' - -[Third.] These words do not only hold forth that the ungodly -have a desire of mercy, but what those mercies are, what these -poor creatures would be glad of. As, 1. to have the company of -a Lazarus granted to them. Father Abraham, have mercy on me, and -send Lazarus. Now Lazarus was he that was beloved of God, and -also he that was hated of them. Therefore, 2. Observe, that those -saints, that the world in their lifetime could not endure, now -they are departed, they would be glad to have society with them. -O now send Lazarus! Though the time was when I cared not for him, -yet now let me have some society with him. - -Though the world disregard the society of God's children now, yet -there is a time coming in which they would be glad to have the -least company with them. Nay, do but observe, those of the saints -that are now most rejected by them, even from them shall they be -glad of comfort, if it might be. Send Lazarus; he that I slighted -more than my dogs, he that I could not endure should come into -my house, but must lie at my gate, send him. Now Lazarus shall -be welcome to me, now do I desire some comfort from him; but he -shall go without it. - -From whence again observe, that there is a time coming, O ye surly -dogged persecutors of the saints, that they shall slight you as -much as ever you slighted them. You have given them many an hard -word, told many a lie of them, given them many a blow. And now -in your greatest need and extremity they shall not pity you, the -righteous shall rather 'rejoice when he seeth the vengeance' of -God upon thee (Psa 58:10). - -Again, Send Lazarus. From whence observe, that any of the saints -shall then be owned by you to be saints. Now you look upon them -to be the sect with Hymeneus and Philetus, but then you shall see -them to be the Lazaruses of God, even God's dear children. Though -now the saints of the Lord will not be owned by you, because they -are beggarly, low, poor, contemptible among you; yet the day is -coming that you shall own them, desire their company, and wish -for the least courtesy from them. - -'Send Lazarus, that he may dip the tip of his finger in water, -and cool my tongue; for I am tormented in this flame.' - -Thus shall the souls that abide in their sins cry out in the -bitterness of their spirits, with wonderful anguish and torment -of conscience, without intermission; 'That he may dip the tip of -his finger in water, and cool my tongue.' That he, namely, the man -who before I scorned should eat with the dogs of my flock, that -before I slighted and had no regard of, that I shut out of door; -send him, 'that he may dip the tip of his finger in water, and -cool my tongue.' - -Now these words, 'that he may dip the tip of his finger in water,' -&c., do hold forth the least friendship or favour; as if he should -have said, Now I would be glad of the least mercy, now I would -be glad of the least comfort, though it be but one drop of cold -water on the tip of his finger. One would have thought that this -had been a small request, a small courtesy--ONE DROP OF WATER--what -is that? Take a pail full of it if that will do thee any good. -But mark, he is not permitted to have so much as one drop, not so -much as a man may hold upon the tip of his finger; this signifies -that they that fall short of Christ shall be tormented even as -long as eternity lasteth, and shall not have so much as the least -ease, no not so long as while a man may turn himself round, not -so much leave as to swallow his spittle, not a drop of cold water. - -O that these things did take place in your hearts, how would it -make you to seek after rest for your souls before it be too late, -before the sun of the gospel be set upon you! Consider, I say, -the misery of the ungodly that they shall be in, and avoid their -vices, by closing in with the tenders of mercy; lest you partake -of the same portion with them, and cry out in the bitterness of -your souls, One drop of cold water to cool my tongue. - -'For I am tormented in this flame.' - -Indeed, the reason why the poor world does not so earnestly desire -for mercy, is partly because they do not so seriously consider -the torment that they must certainly fall into if they die out of -Christ. For let me tell you, did but poor souls indeed consider -that wrath, that doth by right fall to their shares because of -their sins against God, they would make more haste to God through -Christ for mercy than they do; then we should have them say, It is -good closing with Christ to-day, before we fall into such distress. - -But why is it said, Let him 'dip the tip of his finger in water, -and cool my tongue?' Because that, as the several members in -the body have their share in sin, and committing of that, so the -several members of the body shall at that time be punished for the -same. Therefore, when Christ is admonishing his disciples, that -they should not turn aside from him, and that they should rather -fear and dread the power of their God than any other power, he -saith, 'Fear him,' therefore, that can cast both body and soul into -hell (Luke 12:4). And again, 'Fear him which is able to destroy -both soul and body in hell' (Matt 10:28). Here is not one member -only, but all the body, the whole body of which the hands, feet, -eyes, ears, and tongue are members. And I am persuaded, that -though this may be judged carnal by some now, yet it will appear -to be a truth then, to the greater misery of those who shall -be forced to undergo that which God, in his just judgment, shall -inflict upon them. O then they will cry, One dram of ease for my -cursing, swearing, lying, jeering tongue. Some ease for my bragging, -braving, flattering, threatening, dissembling tongue. Now men can -let their tongues run at random, as we used to say; now they will -be apt to say, Our tongues are our own, who shall control them? -(Psa 12:4). But then they will be in another mind. Then, O that -I might have a little ease for my deceitful tongue? Methinks -sometimes to consider how some men do let their tongues run at -random, it makes me marvel. Surely they do not think they shall -be made to give an account for their offending with their tongue. -Did they but think they shall be made to give an account to him -who is ready to judge the quick and the dead, surely they would -be more wary of, and have more regard unto their tongue. - -'The tongue,' saith James, 'is an unruly evil, full of deadly -poison'; 'it setteth on fire the course of nature, and it is set -on fire of hell' (James 2). The tongue, how much mischief will it -stir up in a very little time! How many blows and wounds doth it -cause! How many times doth it, as James saith, curse man! How oft -is the tongue made the conveyer of that hellish poison that is in -the heart, both to the dishonour of God, the hurt of its neighbours, -and the utter ruin of its own soul! And do you think the Lord will -sit still, as I may say, and let thy tongue run as it lists, and -yet never bring you to an account for the same? No, stay. The Lord -will not always keep silence, but will reprove thee, and set thy -sins in order before thine eyes, O sinner. Yea, and thy tongue, -together with the rest of thy members, shall be tormented for -sinning. And I say, I am very confident, that though this be made -light of now, yet the time is coming when many poor souls will rue -the day that ever they did speak with a tongue. O, will one say, -that I should so disregard my tongue! O that I, when I said so and -so, had before bitten off my tongue! That I had been born without -a tongue! my tongue, my tongue, a little water to cool my tongue, -for I am tormented in this flame; even in that flame that my tongue, -together with the rest of my members, by sinning, have brought me -to. Poor souls now will let their tongues say anything for a little -profit, for two-pence or three-pence gain. But, O what a grief will -this be at that day when they, together with their tongue, must -smart for that which they by their tongues have done while they -were in this world. Then, you that love your souls, look to your -tongues, lest you bind yourselves down so fast to hell with the -sins of your tongues, that you will never be able to get loose -again to all eternity. 'For by thy words thou shalt be condemned,' -if thou have not a care of thy tongue. For 'I say unto you, That -every idle word that men shall speak, they shall give account -thereof in the day of judgment' (Matt 12:36). - -Verse 25.--'But Abraham said, Son, remember that thou in thy -lifetime receivedst thy good things, and likewise Lazarus evil -things; but now he is comforted, and thou art tormented.' - -These words are the answer to the request of the damned. The verse -before, as I told you, is a discovery of the desires they have -after they depart this world. Here is the answer, 'Son, remember,' -&c. - -The answer signifies this much, that, instead of having any relief -or ease they are hereby the more tormented, and that by fresh -recollections, or by bringing afresh their former ill-spent life, -while in the world, into their remembrance. Son, remember thou hadst -good things in thy lifetime; as much as if he had said, Thou art -now sensible what it is to lose thy soul; thou art now sensible -what it is to put off repentance; thou art now sensible that thou -hast befooled thyself, in that thou didst spend that time in seeking -after outward, momentary, earthly things, which thou shouldest -have spent in seeking to make Jesus Christ sure to thy soul; and -now, through thy anguish of spirit, in the pains of hell thou -wouldst enjoy that which in former time thou didst make light -of; but alas! thou art here beguiled and altogether disappointed, -thy crying will now avail thee nothing at all; this is not the -acceptable time (2 Cor 6:2). This is not a time to answer the -desires of damned reprobates; if thou hadst cried out in good -earnest whilst grace was offered, much might have been; but then -thou wast careless, and didst turn the forbearance and goodness -of God into wantonness. Wast thou not told, that those who would -not hear the Lord when he did call, should not be heard, if they -turned away from him, when they did call. But contrariwise he -would laugh at their calamity, and mock when their fear did come -(Prov 1:24-28). - -Now, therefore, instead of expecting the least drop of mercy and -favour, call into thy mind how thou didst spend those days which -God did permit thee to live; I say, remember that in thy lifetime -thou didst behave thyself rebelliously against the Lord, in that -thou wert careless of his word and ordinances, yea, and of the -welfare of thine own soul also. Therefore, now I say, instead of -expecting or hoping for any relief, thou must be forced to call -to remembrance thy filthy ways, and feed upon them, to thine -everlasting astonishment and confusion. - -From these words, therefore, which say, 'Remember that thou in thy -life-time receivedst THY GOOD THINGS,' there are these things to -be taken notice of, - -First. They that, by putting off repentance and living in their -sins, lose their souls, shall, instead of having the least measure -of comfort when they come into hell, have their ill-spent life -always very fresh in their remembrance. While they live here -they can sin and forget it, but when they depart they shall have -it before them; they shall have a remembrance, or their memory -notably enlightened, and a clearer, and a continual sight of all -their wicked practices that they wrought and did while they were -in the world. 'Son, remember,' saith he; then you will be made -to remember: 1. How you were born in sin, and brought up in the -same. 2. Remember how thou hadst many a time the gospel preached -to thee for taking away of the same, by him whom the gospel doth -hold forth. 3. Remember that out of love to thy sins and lusts, -thou didst turn thy back on the tenders of the same gospel of good -tidings and peace. 4. Remember that the reason why thou didst lose -thy soul, was because thou didst not close in with free grace, -and the tenders of a loving and free-hearted Jesus Christ. 5. -Remember how near thou wast to turning at such and such a time, -only thou wast willing to give way to thy lusts when they wrought; -to drunkards when they called; to pleasures when they proffered -themselves; to the cares and incumbrances of the world, which, -like so many thorns, did choke that or those convictions that were -set on thy heart. 6. Remember how willing thou wast to satisfy -thyself with a hypocrite's hope, and with a notion of the things -of God, without the real power and life of the same. 7. Remember -how thou, when thou wast admonished to turn, didst put off turning -and repenting till another time. 8. Remember how thou didst -dissemble at such a time, lie at such a time, cheat thy neighbour -at such a time, mock, flout, scoff, taunt, hate, persecute,[20] -the people of God at such a time, in such a place, among such -company. 9. Remember that while others were met together in the -fear of the Lord to seek him, thou wast met with a company of vain -companions to sin against him; whilst the saints were a praying, -thou wert a cursing; while they were speaking good of the name of -God, thou wast speaking evil of the saints of God. O then thou -shalt have a scalding hot remembrance of all thy sinful thoughts, -words, and actions, from the very first to the last of them that -ever thou didst commit in all thy life-time. Then thou wilt find -that scripture to be a truth, 'The Lord shall give thee there a -trembling heart, and failing of eyes, and sorrow of mind. And thy -life shall hang in doubt before thee, and thou shalt fear day and -night, and shalt have none assurance of thy life. In the morning -thou shalt say, Would God it were even! for the fear of thine -heart wherewith thou shalt fear, and for the sight of thine eyes -which thou shalt see' (Deut 28:65-67). Nay, thou wilt find worse -things to thy woe than this scripture doth manifest. For, indeed, -there is no tongue able to express the horror, terror, torment, -and eternal misery that those poor souls shall undergo, without -the least mitigation of ease, and a very great part of it shall -come from that quick, full, and continual remembrance of their -sins that they shall have. And, therefore, there is much weight in -these words, 'Son, remember that thou in thy lifetime receivedst -thy good things.' - -From these words you see this is to be observed, That the ungodly -shall remember, or have in remembrance, the misspending their lives; -'Remember that in thy lifetime thou receivedst thy good things.' -You may take these words, good things, either simply for the things -of this world, which in themselves are called, and may be called -good things; or else with these words, namely, the things of this -life, all the pleasures, delights, profits, and vanities, which -the ignorant people of the world do count their good things, and -do very much cheer themselves therewith. Soul, soul, eat, drink, -and be merry; for thou hast much goods laid up for many years -(Luke 12:19,20). Now I say, God, according to his glorious power -and wisdom, will make poor creatures have always in their minds a -fresh and clear remembrance of their ill-spent life; he will say -unto them, Remember, remember, that in thy lifetime it was thus -and thus with thee, and in thy lifetime thy carriage was so and -so. - -If sinners might have their choice, they would not have their sins -and transgressions so much in the remembrance, as it is evident -by their carriages here in this world; for they will not endure -to entertain a serious thought of their filthy life, they 'put -far away the evil day' (Amos 6:3; Eze 12:27); but will labour by -all means to put the thoughts of it out of their mind; but there -they shall be made to remember to purpose, and to think continually of -their ungodly deeds. And therefore it is said, that when our Lord -Jesus Christ comes to judgment, it will be to convince the ungodly -world of their wicked and ungodly deeds; mark, 'to convince' them -(Jude 14,15). They will not willingly take notice of them now. -But then they shall hereafter, in spite of their teeth. And also, -between this and then, these that die out of Christ shall be made -to see, acknowledge, and confess, do what they can, when they lift -up their eyes in hell, and remember their transgressions. God will -be a swift witness against them (Mal 3:5), and will say, Remember -that thou didst in thy lifetime, how thou didst live in thy lifetime. -Ha, friend! if thou dost not in these days of light 'remember -the days of darkness' (Eccl 11:8), the days of death, hell, and -judgment, thou shalt be made in the days of darkness, death, hell, -and at the judgment too, to remember the days of the gospel, and -how thou didst disregard them too, to thy own destruction, and -everlasting misery. This is intimated in that 25th of St. Matthew. - -'Remember that thou in thy lifetime receivedst thy good things.' - -The great God, instead of giving the ungodly any ease, will even -aggravate their torments; first, by slighting their perplexities, -and by telling of them what they must be thinking of. Remember, -saith he, O ye lost souls, that you had your joy in your lifetime, -your peace in your lifetime, your comforts, delights, ease, -wealth, health, your heaven, your happiness, and your portion in -your lifetime. - -O miserable state! Thou wilt then be in a sad condition indeed, -when thou shalt see that thou hast had thy good things, thy best -things, thy pleasant things; for that is clearly signified by -these words, 'Remember that thou in thy lifetime receivedst thy -good things,' or all the good things thou art like to have. - -Second. From whence take notice of another truth, though it be a -dreadful one, which is this; there are many poor creatures, who -have all their good, sweet, and comfortable things in this life, -or while they are alive in this world; 'Remember,' saith he, 'that -in thy lifetime thou receivedst thy good things' (Psa 17:14). - -The wicked's good things will shortly have an end; they will -last no longer with them than this life, or their lifetime. That -scripture was not written in vain; it is like the crackling of -thorns under a pot, make a little blaze for a sudden, a little heat -for a while; but come and consider them by and by, and instead of -a comfortable heat, you will find nothing but a few dead ashes; -and instead of a flaming fire, nothing but a smell of smoke. - -There is a time coming, that the ungodly would be glad of a better -portion, when they shall see the vanity of this, that is, when they -shall see what a poor thing it is for a man to have his portion -in this world. It is true, while they are here on this side hell, -they think there is nothing to be compared with riches, honours, -and pleasures in this world; which makes them cry out, 'Who will -shew us any good?' (Psa 4:6). That is comparable to the pleasures, -profits, and glory of this world? But then they will see there is -another thing that is better, and of more value than ten thousand -worlds. And seriously, friends, will it not grieve you, trouble, -perplex, and torment you, when you shall see that you lost heaven -for a little pleasure and profit in your lifetime? Certainly, it -will grieve you and perplex you exceedingly, to see what a blessed -heaven you left for a dunghill-world. O! that you did but believe -this! that you did but consider this, and say within yourselves, -What! shall I be contented with my portion in this world! what! -shall I lose heaven for this world! I say, consider it while you -have day-light, and gospel-light, while the Son of God doth hold -out terms of reconciliation to you, lest you be made to hear -such a voice as this is, 'Son, remember that in thy lifetime thou -receivedst thy good things'; thy comforts, thy joys, thy ease, thy -peace, and all the heaven thou art like to have. O poor heaven! -O short pleasures! What a pitiful thing it is to be left in such -a case? Soul, consider, is it not miserable to lose heaven for -twenty, thirty, or forty years' sinning against God? When thy life -is done, thy heaven is also done? when death comes to separate -thy soul and body, in that day also thou must have thy heaven and -happiness separated from thee, and thou from that. Consider these -things betimes, lest thou have thy portion in thy lifetime. 'For -if in this life only we have hope,' our portion, 'we are of all -men most miserable' (1 Cor 15:19). Again consider, that when other -men, the saints, are to receive their good things, then thou hast -had thine. When others are to enter into joy, then thou art to -leave and depart from thy joy. When others are to go to God, thou -must go to the devil. O miserable! Thou hadst better thou hadst -never been born, than to be an heir of such a portion; therefore, -I say, have a care it be not thy condition. - -'Remember that thou receivedst thy good things, and LAZARUS EVIL -THINGS.' - -These words do not only hold forth the misery of the wicked in this -life, but also great consolation to the saints; where he saith, -'And Lazarus evil things'; that is, Lazarus had his evil things -in his lifetime, or when he was in the world. From whence observe, - -1. That the life of the saints, so long as they are in this world, -is attended with many evils or afflictions; which may be discovered -to be of divers natures; as saith the Scripture, 'Many are the -troubles[21] of the righteous, but the Lord delivereth him out of -them all' (Psa 34:19). - -2. Take notice, that the afflictions or evils that accompany the -saints, may continue with them their lifetime, so long as they -live in this vale of tears; yea, and they may be divers, that is, -of several sorts; some outward, some inward, and that as long as -they shall continue here below, as hath been the experience of all -saints in all ages; and this might be proved at large, but I only -hint in these things, although I might enlarge much upon them. - -3. The evils that do accompany the saints will continue with them -no longer than their lifetime; and here indeed lies the comfort -of believers, the Lazaruses, the saints, they must have all their -bitter cup wrung out to them in their lifetime. Here must be all -their trouble, here must be all their grief; Behold, saith Christ, -'the world shall rejoice, but ye shall lament; but your mourning' -shall, mark, it 'shall be turned into joy' (John 16:20). You shall -lament, you shall be sorrowful, you shall weep in your lifetime; -but your sorrow shall be turned into joy, and your joy no man, let -him be what he will, no man shall take away from you. Now if you -think, when I say the saints have all their evil things in their -lifetime, that I mean, they have nothing else but trouble in this -their lifetime, this is your mistake. For let me tell you, that -though the saints have all their evil things in their lifetime, -yet even in their lifetime they have also joy unspeakable, and -full of glory, while they look not at the things that are seen, -but at the things which are not seen. The joy that the saints have -sometimes in their heart, by a believing consideration of the good -things to come, when this life is ended, doth fill them fuller of -joy, than all the crosses, troubles, temptations, and evils, that -accompany them in this life can fill them with grief (2 Cor 4). - -But some saints may say, My troubles are such as are ready to -overcome me. Answ. Yet be of good comfort, they shall last no -longer than thy lifetime. But my trouble is, I am perplexed with -a heart full of corruption and sin, so that I am much hindered in -walking with God. Answ. It is like so, but thou shalt have these -troubles no longer than thy lifetime. But I have a cross husband, -and that is a great grief to me. Well, but thou shalt be troubled -with him no longer than thy lifetime, and therefore be not dismayed, -be not discomforted, thou shalt have no trouble longer than this -lifetime. Art thou troubled with cross children, cross relations, -cross neighbours? They shall trouble thee no longer than this -lifetime. - -Art thou troubled with a cunning devil, with unbelief; yea, let -it be what it will, thou shalt take thy farewell of them all, -if thou be a believer, after thy lifetime is ended. O! excellent! -'Then God shall wipe away all tears from your eyes; and there -shall be no more death nor sorrow, neither crying, nor any more -pain; for the former things are passed away' (Rev 21:4). But now -on the contrary, if thou be not a right and sound believer; then, -though thou shouldest live a thousand years in this world, and -meet with sore afflictions every day, yet these afflictions, be -they never so great and grievous, they are nothing to that torment -that will come upon thee, both in soul and in body, after this -life is ended. - -I say, be what thou wilt, if thou be found in unbelief, or under -the first covenant, thou are sure to smart for it at the time when -thou dost depart this world. But the thing to be lamented is, for -all this is so sad a condition to be fallen into, yet poor souls -are, for the most part, senseless of it, yea, so senseless, at -some times, as though there was no such misery to come hereafter. -Because the Lord doth not immediately strike with his sword, but -doth bear long with his creature, waiting that he might be gracious. -Therefore, I say, the hearts of some of the sons of men are wholly -set upon it to do mischief (Eccl 8:11). And that forbearance and -goodness of God, that one would think should lead them to repentance; -the devil hardening of them, by their continuing in sin, and by -blinding their eyes, as to the end of God's forbearance towards -then, they are led away with a very hardened and senseless heart, -even until they drop into eternal destruction. - -But poor hearts, they must have a time in which they must be made -sensible of their former behaviors, when the just judgments of -the Lord shall flame about their ears, insomuch, that they shall -be made to cry out again with anguish, I am sorely 'tormented in -this flame.' - -'But now he is comforted, and thou art tormented.' As if he should -say, Now hath God recompensed both Lazarus and you, according to -what you sought after while you were in this world. As for your -part, you did neglect the precious mercy and goodness of God, you -did turn your back on the Son of God, that came into the world -to save sinners; you made a mock of preaching the gospel; you was -admonished over and over, to close in with the loving kindness of -the Lord, in his Son Jesus Christ. The Lord let you live twenty, -thirty, forty, fifty, sixty years; all which time you, instead -of spending it 'to make your calling and election sure' (2 Peter -1:10), did spend it in making of eternal damnation sure to thy soul -(Job 21:29,30). And also Lazarus, he in his lifetime did make it -his business to accept of my grace and salvation in the Lord Jesus -Christ. When thou wast in the ale-house, he frequented the word -preached; when thou wert jeering at goodness, he was sighing to -the sins of the times (Eccl 9:4-6). While thou wert swearing, he -was praying; in a word, while thou wert making sure of eternal -ruin, he, by faith in the blood of the Lord Jesus Christ, was making -sure of eternal salvation. Therefore, 'Now he is comforted, and -thou art tormented.' - -Here, then, you may see, that as the righteous shall not be always -void of comfort and blessedness; so neither shall the ungodly go -always without their punishment. As sure as God is in heaven, it -will be thus. They must have their several portions. And, therefore, -you that are the saints of the Lord, follow on, be not dismayed, -forasmuch as ye know that your labour is not in vain in the Lord -(1 Cor 15:58). Your portion is eternal glory. And you that are so -loth now to close in with Jesus Christ, and to leave your sins to -follow him, your 'day is coming' (Psa 37:13), in which you shall -know, that your sweet morsels of sin, that you do so easily take -down (Job 20:12-14), and it scarce troubles you, will have a time -so to work within you to your eternal ruin, that you will be in -a worse condition than if you had ten thousand devils tormenting -of you. Nay, you had better have been plucked limb from limb -a thousand times, if it could be, than to be partakers of this -torment that will, assuredly without mercy, lie upon you. - -Verse 26.--'And beside all this, between us and you there is a -great gulf fixed; so that they which would pass from hence to you -cannot; neither can they pass to us, that would come from thence.' - -These words are still part of that answer, that the souls in hell -shall have for all their sobbings, sighings, grievous cries, -tears, and desires, that they have, to be released out of those -intolerable pains they feel, and are perplexed with. And O! -methinks the words at the first view, if rightly considered, are -enough to make any hard-hearted sinner in the world to fall down -dead. The verse I last spake to was and is a very terrible one, -and aggravates the torments of poor sinners wonderfully. Where -he saith, 'Remember that thou in thy lifetime receivedst thy good -things, and Lazarus evil things,' &c. I say, these words are very -terrible to those poor souls that die out of Christ. But these -latter words do much more hold out their sorrow. They were spoken -as to the present condition then upon the sinner. These do not -only back the former, but do yet further aggravate their misery, -holding forth that which will be more intolerable. The former -verse is enough to smite any sinner into a swoon, but this is to -make him fall down dead. Where he saith, 'And beside all this.' -There is still something to aggravate thy misery yet far more -abundantly. I shall briefly speak to the words as they have relation -to the terror spoken of in the verses before. As if he had said, -Thou thinkest thy present state unsupportable, it makes thee sob -and sigh, it makes thee to rue the time that ever thou wert born. -Now thou findest the want of mercy; now thou wouldst leap at -the least dram of it: now thou feelest what it is to slight the -tenders of the grace of God; now it makes thee to sob, sigh, and -roar exceedingly for the anguish that thou art in. 'But beside -all this,' I have other things to tell thee of, that will break -thine heart indeed. Thou art now deprived of a being in the world; -thou art deprived of hearing the gospel; the devil hath been too -hard for thee, and hath made thee miss of heaven; thou art now -in hell among an innumerable company of devils, and all thy sins -beset thee round; thou art all over wrapped in flames, and canst -not have one drop of water to give thee any ease; thou criest -in vain, for nothing will be granted. Thou seest the saints in -heaven, which is no small trouble to thy damned soul; thou seest -that neither God nor Christ takes any care to ease thee, or speak -any comfort unto thee. 'But beside all this,' there thou art, and -there thou art like to lie, never think of any ease, never look -for any comfort; repentance now will do thee no good, the time -is past, and can never be called again, look what thou hast now, -thou must have for ever. - -It is true, I spoke enough before to break thine heart asunder; -'But beside all this,' there lie and swim in flames for ever. These -words, 'Beside all this,' are terrible words indeed. I will give -you the scope of them in a similitude. Set the case you should take -a man, and tie him to a stake, and with red-hot pinchers, pinch -off his flesh by little pieces for two or three years together, -and at last, when the poor man cries out for ease and help, the -tormentors answer, Nay, 'but beside all this,' you must be handled -worse. We will serve you thus these twenty years together, and -after that we will fill your mangled body full of scalding lead, -or run you through with a red-hot spit; would not this be lamentable? -Yet this is but a flea-biting to the sorrow of those that go to -hell; for if a man were served so there would, ere it were long, be -an end of him. But he that goes to hell shall suffer ten thousand -times worse torments than these, and yet shall never be quite dead -under them. There they shall be ever whining, pining, weeping, -mourning, ever tormented without ease; and yet never dissolved -into nothing. If the biggest devil in hell might pull thee all -to pieces, and rend thee small as dust, and dissolve thee into -nothing, thou wouldst count this a mercy. But here thou mayst -lie and fry, scorch, and broil, and burn for ever. For ever, that -is a long while, and yet it must be so long. 'Depart from me, ye -cursed,' saith Christ, 'into everlasting fire,' into the fire that -burns for ever, 'prepared for the devil and his angels' (Matt -25:41). O! thou that wast loth to foul thy foot if it were but -dirty, or did but rain; thou that was loth to come out of the -chimney-corner, if the wind did but blow a little cold; and was -loth to go half-a-mile, yea, half-a-furlong to hear the word of -God, if it were but a little dark; thou that wast loth to leave -a few vain companions, to edify thy soul; thou shalt have fire -enough, thou shalt have night enough, and evil company enough, thy -bellyfull, if thou miss of Jesus Christ; and 'beside all this,' -thou shalt have them for ever, and for ever. - -O thou that dost spend whole nights in carding and dicing, in -rioting and wantonness; thou that countest it a brave thing to -swear as fast as the bravest, to spend with the greatest spendthrift -in the country; thou that lovest to sin in a corner when nobody -sees thee! O thou that for bye-ends dost carry on the hypocrite's -profession, because thou wouldst be counted somebody among the -children of God,[22] but art an enemy to the things of Christ in -thine heart. Thou that dost satisfy thyself, either with sins, or -a bare profession of godliness, thy soul will fall into extreme -torment and anguish, so soon as ever thou dost depart this world, -and there thou shalt be weeping and gnashing thy teeth (Matt -8:12). 'And beside all this,' thou art like never to have any ease -or remedy, never look for any deliverance, thou shalt die in thy -sins, and be tormented as many years as there are stars in the -firmament, or sands on the seashore; 'and beside all this,' thou -must abide it for ever. - -'And beside all this, between us and you there is a great gulf -fixed, so that they which would pass from hence to you, cannot; -neither can they pass to us that would come from thence.' 'There -is a great gulf fixed.' You will say, what is that? Answ. It is -a nice question; therefore, - -1. See thou rather to enter in at the strait gate, than curiously -to inquire what this gulf is. But, - -2. If thou wouldst needs know if thou do fall short of heaven, -thou wilt find it this, namely, the everlasting decree of God; -that is, there is decree gone forth from God, that those who fall -short of heaven in this world, God is resolved they shall never -enjoy it in the world to come. And thou wilt find this gulf so -deep, that thou shalt never be able to wade through it as long -as eternity lasts. As Christ saith, 'Agree with thine adversary -quickly, whiles thou art in the way with him' (Matt 5:25); 'lest -he hale thee to the judge, and the judge deliver thee to the -officer, and thou be cast into prison. I tell thee thou shalt by -no means come out thence,' there is the gulf, the decree, 'thou -shalt not depart thence till thou hast paid the' utmost farthing, -or 'very last mite' (Luke 12:58,59). These words therefore, 'there -is a great gulf fixed,' I do understand to be the everlasting -decree of God. God hath decreed that those who go to heaven shall -never go from thence again into a worse place; and also those that -go to hell, and would come out, they shall not come out thence -again. And friend, this is such a gulf, so fixed by him that -cannot lie, that thou wilt find it so, which way soever thou goest, -whether it be to heaven or hell. - -Here therefore thou seest how secure God will make those who die -in the faith; God will keep them in heaven; but those that die in -their sins, God will throw them to hell and keep them there; so -that they that would go from heaven to hell, cannot; neither can -they come from hell that would go to heaven. Mark, he doth not -say, they would not--for, O how fain would these who have lost -their souls for a lust, for two-pence, for a jug of ale, for -a strumpet, for this world, come out of that hot scalding fiery -furnace of God's eternal vengeance, if they might--but here is -their misery, they that would come from you to us, that is, from -hell to heaven, cannot, they must not, they shall not; they cannot, -God hath decreed it, and is resolved the contrary; here therefore -lies the misery, not so much that they are in hell, but there they -must lie for ever and ever. Therefore, if thy heart would at any -time tempt thee to sin against God, cry out, No, for then I must -go to hell, and lie there for ever. If the drunkards, swearers, -liars, and hypocrites did but take this doctrine soundly down, -it would make them tremble when they think of sinning. But poor -souls, now they will 'make a mock of sin' (Prov 14:9), and play -with it as a child doth play with a rattle; but the time is coming, -that these rattles that now they play with will make such a noise -in their ears and consciences, that they shall find, that if all -the devils in hell were yelling at their heels, the noise would -not be comparable to it. Friend, thy sins, as so many bloodhounds, -will first hunt thee out (Num 32:23), and then take thee and bind -thee, and hold thee down for ever (Prov 5:22). They will gripe -thee and gnaw thee as if thou hadst a nest of poisonous serpents -in thy bowels (Job 20:14). And this will not be for a time, but, -as I have said, for ever, for ever, for ever. - -Verse 27.--'Then he said, I pray thee therefore, father, that thou -wouldst send him to my father's house.' - -The verses before, I told you, were spoken partly to hold forth the -desire that the damned have to be freed of their endless misery. -Now this verse still holds forth the cries of those poor souls -very vehement, they would very fain have something granted to -them, but it will not be; as will more clearly appear afterward. - -'Then he said, I PRAY THEE THEREFORE, FATHER,' &c. As if he should -say, seeing I have brought myself into such a miserable condition, -that God will not regard me, that my exceeding loud and bitter -cries will not be heard for myself; seeing I must not be admitted -to have so much as one drop of cold water, nor the least help from -the poorest saints. And seeing, 'beside all this,' here my soul -must lie to all eternity, broiling and frying; seeing I must, -whether I will or no, undergo the hand of eternal vengeance, and -the rebukes of devouring fire; seeing my state is such, that I -would not wish a dog in my condition, 'send him to my father's -house.' It is worthy to be taken notice of, again, who it is he -desired to be sent, namely, Lazarus. O friend, see here how the -stout hearts and stomachs of poor creatures will be humbled, as I -said before, they will be so brought down, that those things that -they disdained and made light of in this world, they would be -glad of in the life to come. He who by this man was so slighted, -as that he thought it a dishonour that he should eat with the dogs -of his flock. What, shall I regard Lazarus, scrubbed, beggarly -Lazarus! what, shall I so far dishonour my fair, sumptuous, and -gay house, with such a scabbed creep-hedge as he! No, I scorn he -should be entertained under my roof. Thus in his lifetime, while -he was in his bravery; but now he is come into another world, now -he is parted from his pleasures, now he sees his fine house, his -dainty dishes, his rich neighbours and companions, and he, are parted -asunder; now he finds instead of pleasures, torments; instead of -joys, heaviness; instead of heaven, hell; instead of the pleasures -of sin, the horror and guilt of sin; O now send Lazarus! - -Lazarus, it may be, might have done him some good, if he might -have been entertained in time past, and might have persuaded him, -at least not to have gone on so grievously wicked, but he slights -him, he will not regard him, he is resolved to disown him, though -he lose his own soul for so doing. Ay, but now send Lazarus, if -not to me, yet to my father's house, and let him tell them, from -me, that if they run on in sin, as I have done, they must and -shall receive the same wages that I have received. - -Take notice of this, you that are despisers of the least of the -Lazaruses of our Lord Jesus Christ; it may be now you are loth to -receive these little ones of his, because they are not gentlemen, -because they cannot, with Pontius Pilate, speak Hebrew, Greek, -and Latin.[23] Nay, they must not, shall not speak to them, to -admonish them, and all because of this. - -Though now the gospel of the Lord Jesus Christ may be preached to -them freely, and for nothing; nay, they are now desired to hear -and receive it: though now they will not own, regard, or embrace -these Christian proffers of the glorious truth of Jesus, because -they come out of some of the basest earthen vessels; yet the -time is coming, when they will both sigh and cry, Send him to my -father's house (1 Cor 1:26). I say, remember this, ye that despise -the day of small things; the time is coming, when you would be -glad, if you might enjoy from God, from Christ, or his saints, one -small drop of cold water, though now you are unwilling to receive -the glorious distilling drops of the gospel of our Lord Jesus. - -Again, see here the lamentable state they are in, that go to hell -from their fathers, mothers, sisters, brothers, &c. While they -are in this world, men delight to set their children ill examples; -and also children love to follow the wicked steps of their ungodly -parents; but when they depart this life, and drop down into hell, -and find themselves in irrecoverable misery, then they cry, send -some body to my father's house, to my brother's house. Tell them -my state is miserable, tell them I am undone for ever; and tell -them also, that if they will be walking in these ungodly steps -wherein I left them, they will assuredly fall into this place of -torments. - -'I pray thee--SEND HIM TO MY FATHER'S HOUSE.' Ah, friends and -neighbours, it is like you little think of this, that some of your -friends and relations are crying out in hell, Lord, send some body -to my father's house, to preach the gospel to them, lest they also -come into these torments. - -Here, men while they live, can willingly walk together in the way -of sin, and when they are parted by death, they that are living, -seldom or never consider of the sad condition that they that are -dead are descended into. But ye ungodly fathers, how are your -ungodly children roaring now in hell? And you ungodly children, -how are your ungodly parents that lived and died ungodly, now in -the pains of hell also? And one drunkard is singing on the ale bench, -and another roaring under the wrath of God, saying, O that I was -with him, how would I rebuke him, and persuade him by all means -to leave off these evil courses. O! that they did but consider -what I now suffer for pride, covetousness, drunkenness, lying, -swearing, stealing, whoring, and the like. O! did they but feel -the thousandth part thereof, it would make them look about them, -and not buy sin at so dear a rate as I have done; even with the -loss of my precious soul. - -'Send him to my father's house.' Not to my father, but to my -'father's house.' It may be there is ungodly children, there is -ungodly servants, wallowing in their ungodliness; send him therefore -to my father's house. It is like they are still the same that I -left them; I left them wicked, and they are wicked still; I left -them slighters of the gospel, saints, and ways of God, and they -do it still; 'send him to my father's house,' it is like there -is but a little between them and the place where I am; send him -to-day, before to-morrow, 'lest they also come into the same place -of torment. I pray thee that thou wouldst send him.' I beg it on -my bended knee, with crying and with tears, in the agony of my -soul. It may be they will not consider, if thou do not send him. -I left them sottish enough, hardened as well as I; they have the -same devil to tempt them, the same lusts and world to overcome -them; 'I pray thee therefore, that thou wouldst send him to my -father's house'; make no delay, lest they lose their souls, lest -they come hither: if they do, they are like never to return again. -O! little do they think how easily they may lose their souls; they -are apt to think their condition to be as good as the best, as I -once through ignorance did; but send him, send him without delay, -'lest they also come into this place of torment.' O that thou -wouldst give him commission, do thou send him thyself; the time -was when I, together with them, slighted those that were sent of -God; though we could not deny but that he spake the word of God, -and was sent of him, as our consciences told us; yet we preferred -the calls of men before the calls of God. For though they had the -one, yet because they had not the other in that antichristian way -which we thought meet, we could not, would not, either hear him -ourselves, nor yet give consent that others should. But now a call -from God is worth all. Do THOU 'therefore send him to my father's -house.' - -The time was, when we did not like it, except it might be preached -in the synagogue; we thought it a low thing to preach and pray -together in houses. We were too high-spirited, too superstitious; -the gospel would not down with us, unless we had it in such a -place, by such a man; no, nor then neither effectually. But now, -O that I was to live in the world again; and might have that -privilege to have some acquaintance with blessed Lazarus, some -familiarity with that holy man; what attendance would I give unto -his wholesome words! How would I affect his doctrine, and close -in with it! How would I square my life thereby! Now therefore, as -it is better to hear the gospel under a hedge than to sit roaring -in a tavern, it is better to welcome God's begging Lazaruses than -the wicked companions of this world. It is better to receive a -saint in the name of a saint, a disciple in the name of a disciple, -than to do as I have done (Luke 10:16). O! it is better to receive -a child of God, that can by experience deliver the things of God, -his free love, his tender grace, his rich forbearance, and also the -misery of man, if without it, than to be 'daubed with untempered -mortar' (Eze 13:10). O! I may curse the day that ever I gave way -to the flatteries and fawning of a company of carnal clergymen,[24] -but this my repentance is too late; I should have looked about -me sooner, if I would have been saved from this woeful place. -Therefore send him, not only to the town I lived in, and unto some -of my acquaintance, but to my father's house. - -In my lifetime I did not care to hear that word that cut me most, -and showed me mine estate aright. I was vexed to hear my sins -mentioned, and laid to my charge; I loved him best that deceived -me most--that said, Peace, peace, when there was no such thing -(Jer 5:30,31). But now, O that I had been soundly told of it! -O that it had pierced both mine ears and heart, and had stuck so -fast that nothing could have cured me, saving the blood of Christ! -It is better to be dealt plainly with, than that we should be -deceived; they had better see their lost condition in the world, -than stay while they be damned, as I have done. Therefore send -Lazarus, send him to my father's house. Let him go and say I saw -your son, your brother, in hell, weeping and wailing, and gnashing -his teeth. Let him bear them down in it, and tell them plainly it -is so, and that they shall see their everlasting misery, if they -have not a special care. 'Send him to my father's house.' - -Verse 28.--'For I have five brethren; that he may testify unto -them, lest they also come into this place of torment.' - -These words are, if I may so say, a reason given by those in hell -why they are so restless and do cry so loud; it is that their -companions might be delivered from those intolerable torments which -they must and shall undergo if they fall short of everlasting life -by Jesus Christ. 'Send him to my father's house; for I have five -brethren.' Though, while they lived among them in the world, they -were not so sensible of their ruin, yet now they are passed out of -the world, and do partake of that which before they were warned -of; they can, I say, then cry out, Now I find that to be true -indeed, which was once and again told and declared to me that it -would certainly come to pass. - -'FOR I HAVE FIVE BRETHREN.' Here you may see that there may be, and -are, whole households in a damnable state and condition, as our -Lord Jesus doth by this signify. 'Send him to my father's house,' -for they are all in one state, I left all my brethren in a pitiful -case. People, while they live here, cannot endure to hear that they -should be all in a miserable condition; but when they are under -the wrath of God they see it, they know it, and are very sure of -it; for they themselves, when they were in the world, lived as -they do, but they fell short of heaven, and therefore, if they go -on, so shall they. O, therefore, send him quickly to my father's -house, for all the house is in an undone condition, and must be -damned if they continue so. - -The thing observable is this, namely, that those that are in hell -do not desire that their companions should come thither; nay rather, -saith he, send him to my father's house, and let him testify to -them that are therein, lest they also come, &c. - -Quest. But some may say, What should be the reason that the damned -should desire not to have their companions come into the same -condition that they are fallen into, but rather that they might -be kept from it, and escape that dreadful state? - -Answ. I do believe there is scarce so much love in any of the -damned in hell as really to desire the salvation of any. But -in that there is any desire in them that are damned, that their -friends and relations should not come into that place of torment, -it appears to me to be rather for their own ease than for their -neighbour's good; for, let me tell you, this I do believe, that it -will aggravate the grief and horror of them to see their ungodly -neighbours in the like destruction with them. For where the ungodly -do live and die, and descend into the pit together, the one is -rather a vexation to the other than any thing else. And it must -needs be so, because there are no ungodly people that do live -ungodly together but they do learn ill examples one of another, -as thus: If there live one in the town that is very expert and -cunning for the world, why now the rest that are of the same mind -with him, they will labour to imitate and follow his steps: this -is commonly seen. - -Again, if there be one given to drunkenness, others of the town, -through his means, run the more into that sin with him, and do -accustom themselves the more unto it because of his enticing them, -and also by setting such an ill example before them. And so if -there be any addicted to pride, and must needs be in all the newest -fashions, how do their example provoke others to love and follow -the same vanity; spending that upon their lusts which should -relieve their own and others' wants. Also if there be any given -to jesting, scoffing, lying, whoring, backbiting, junketing,[25] -wantonness, or any other sin, they that are most expert in these -things do ofttimes entangle others, that peradventure would not -have been so vile as now they are, had they not had such an example, -and hence they are called corrupters (Isa 1:4). - -Now these will, by their doings, exceedingly aggravate the -condemnation of one another. He that did set his neighbor an ill -example, and thereby caused him to walk in sin, he will be found -one cause of his friend's destruction, insomuch that he will have -to answer for his own sins and for a great part of his neighbour's -too, which will add to his destruction; as that scripture in -Ezekiel showeth, where, speaking of the watchman that should give -the people warning, if he did not, though the man did die in his -sins, yet his blood shall be required at the watchman's hand (Eze -33). - -So here let me tell thee that if thou shouldst be such a one, as -by thy conversation and practices shall be a trap and a stumbling-block -to cause thy neighbour to fall into eternal ruin--though he be -damned for his own sins--yet God may, nay he will charge thee as -being guilty of his blood, in that thou didst not content thyself -to keep from heaven thyself, but didst also, by thy filthy -conversation, keep away others, and cause them to fall with thee. -O, therefore, will not this aggravate thy torment? Yea, if thou -shouldst die and go to hell before thy neighbour or companions, -besides the guilt of thine own sins, thou wouldst be so loaden -with the fear of the damnation of others to be laid to thy charge, -that thou wouldst cry out, O send one from the dead to this companion -and that companion with whom I had society in my lifetime, for I -see my cursed carriage will be one cause of his condemnation, if -he fall short of glory. - -I left him living in foul and heinous offences; but I was one of -the first instruments to bring him to them. O! I shall be guilty -both of my own and his damnation too! O that he might be kept out -hence, lest my torment be aggravated by his coming hither! - -For where ungodly people do dwell together, they being a snare -and stumbling-block one to another by their practices, they must -needs be a torment one to another, and an aggravation of each -other's damnation. O cursed be thy face, saith one, that ever I -set mine eyes on thee. It was long of thee. I may thank thee. It -was thee that did entice me and ensnare me. It was your filthy -conversation that was a stumbling-block to me. It was your -covetousness, it was your pride, your haunting the ale-house, your -gaming and whoring. It was long of you that I fell short of life; -if you had set me a good example, as you did set me an ill one, -it may be I might have done better than now I do; but I learned -of you, I followed your steps, I took counsel of you. O that I -had never seen thy face! O that thou hadst never been born to do -my soul this wrong, as you have done! O, saith the other, and I -may as much blame you, for do not you remember how at such a time, -and at such a time, you drew me out, and drew me away, and asked -me if I would go with you, when I was going about other business, -about my calling; but you called me away, you sent for me, you -are as much in the fault as I; though I were covetous, you were -proud; and if you learned covetousness of me, I learned pride and -drunkenness of you. Though I learned you to cheat, you learned -me to whore, to lie, to scoff at goodness. Though I, base wretch, -did stumble you in some things, yet you did as much stumble me in -others. I can blame you as you blame me; and if I have to answer -for some of your most filthy actions, you have to answer for -some of mine. I would you had not come hither, the very looks of -you do wound my soul, by bringing my sins afresh into my mind, -the time when, the manner how, the place where, the persons with -whom. It was with you, you! Grief to my soul! Since I could not -shun thy company there, O that I had been without thy company -here! - -I say, therefore, for those that have sinned together to go to -hell together, it will very much perplex and torment them both; -therefore I judge this is one reason why they that are in hell do -desire that their friends or companions do not come thither into -the same place of torment that they are in. And therefore where -Christ saith that these damned souls cry out, Send to our companions, -that they may be warned and commanded to look to themselves, O -send to my five brethren! it is because they would not have their -own torments heightened by their company; and a sense, yea, a -continual sense of their sins, which they did cause them to commit -when they were in the world with them. For I do believe that the -very looks of those that have been beguiled of their fellows, I -say their very looks will be a torment to them: for thereby will -the remembrance of their own sins be kept, if possible, the fresher -on their consciences, which they committed with them; and also -they will wonderfully have the guilt of the others sins upon them, -in that they were partly the cause of his committing them, being -instruments in the hands of the devil to draw them in too. And, -therefore, lest this come to pass, 'I pray thee send him to my -father's house.' For if they might not come hither, peradventure -my torment might have some mitigation; that is, if they might be -saved, then their sins will be pardoned, and not so heavily charged -on my soul. But if they do fall into the same place where I am, -the sins that I have caused them to commit will lie so heavy, -not only on their souls, but also on mine, that they sin me into -eternal misery, deeper and deeper. O therefore send him to my -father's house, to my five brethren, and let him testify to them, -lest they come into this place of torment. - -These words being thus understood, what a condition doth it -show them to be in then, that now much delight in being the very -ringleaders of their companions into sins of all sorts whatsoever? - -While men live here, if they can be counted the cunningest in -cheating, the boldest for lying, the archest for whoring, the -subtilest for coveting and getting the world; if they can but -cunningly defraud, undermine, cross, and anger their neighbours, -yea, and hinder them from the means of grace, the gospel of Christ, -they glory in it, take a pride in it, and think themselves pretty -well at ease, and their minds are somewhat quiet, being beguiled -with sin. - -But, friend, when thou hast lost this life, and dost begin to lift -up thine eyes in hell, and seest what thy sins have brought thee -to; and not only so, but that thou, by thy filthy sins, didst -cause others, devil-like, to fall into the same condemnation with -thee; and that one of the reasons of their damnation was this, that -thou didst lead them to the commission of those wicked practices -of this world, and the lusts thereof; then, O that somebody -would stop them from coming, lest they also come into this place -of torment, and be damned as I am! How ill it torment me! Balaam -could not be contented to be damned himself, but also he must, -by his wickedness, cause others to stumble and fall. The Scribes -and Pharisees could not be contented to keep out of heaven themselves, -but they must labour to keep out others too. Therefore theirs is -the greater damnation. - -The deceived cannot be content to be deceived himself; but he must -labour to deceive others also. The drunkard cannot be content to -go to hell for his own sins, but he must labour to cause others -to fall into the same furnace with him. But look to yourselves, -for here will be damnation upon damnation, damned for thy own -sins, and damned for thy being a partaker with others in their -sins; and damned for being guilty of the damnation of others. -O how will the drunkards cry for leading their neighbours into -drunkenness! How will the covetous person howl for setting his -neighbour, his friend, his brother, his children and relations, -so wicked an example! by which he hath not only wronged his own -soul, but also the souls of others. The liar, by lying, learned -others to lie; the swearer learned others to swear; the whoremonger -learned others to whore. - -Now all these, with others of the like sort, will be guilty, not -only of their own damnation, but also of the damnation of others. -I tell you, that some men have so much been the authors of the -damnation of others, that I am ready to think that the damnation -of them will trouble them as much as their own damnation. Some -men, it is to be feared, at the day of judgment, will be found -to be the authors of destroying whole nations. How many souls do -you think Balaam, with his deceit, will have to answer for? How -many Mahomet? How many the Pharisees, that hired the soldiers to -say the disciples stole away Jesus? (Matt 18:11-15); and by that -means stumbled their brethren to this day; and was one means of -hindering them from believing the things of God and Jesus Christ, -and so the cause of the damnation of their brethren to this very -day. - -How many poor souls hath Bonner to answer for, think you, and several -filthy blind priests? How many souls have they been the means of -destroying by their ignorance and corrupt doctrine? Preaching, -that was no better for their souls than ratsbane to the body, for -filthy lucre's sake (O ye priests, this word is for you). They -shall see, that they, many of them it is to be feared, will have -whole towns to answer for; whole cities to answer for. Ah, friend, -I tell thee, thou that hast taken in hand to preach to the people, -it may be thou hast taken in hand thou canst not tell what. Will -it not grieve thee to see thy whole parish come bellowing after -thee to hell, crying out, This we may thank thee for, this is -long of thee, thou didst not teach us the truth; thou didst lead -us away with fables, thou wast afraid to tell us of our sins, lest -we should not put meat fast enough in thy mouth. O cursed wretch, -that ever thou shouldst beguile us thus, deceive us thus, flatter -us thus! We would have gone out to hear the word abroad, but that -thou didst reprove us, and also tell us that that which we see -now is the way of God was heresy, and a deceivable doctrine; and -wast not contented, blind guide as thou wert, to fall into the -ditch thyself, but hast also led us thither with thee.[26] - -I say, look to thyself, lest thou cry out when it is too late, Send -Lazarus to my people, my friends, my children, my congregation to -whom I preached, and beguiled through my folly. Send him to the -town in which I did preach last, lest I be the cause of their -damnation. Send him to my friends from whence I came, lest I be -made to answer for their souls and mine own too (Eze 33:1-6). - -O send him therefore, and let him tell them, and testify unto them, -lest they also come into this place of torment. Consider this, ye -that live thus in the world, while ye are in the land of the living, -lest you fall into this condition. Set the case thou shouldest -by thy carriage destroy but a soul, but one poor soul, by one of -thy carriages or actions, by thy sinful works; consider it now, I -say, lest thou be forced to cry, 'I pray thee therefore, that thou -wouldst send him to my father's house, for I have five brethren, -that he may testify unto them, lest they also come into this place -of torment.' - -If so, then I shall not only say to the blind guides, Look you to -yourselves, and shut not[27] out others; no, but this doth reach -unto all those that do not only keep souls from heaven by preaching -and the like, but speaks forth the doom of those that shall any -ways be instrumental to hinder others from closing in with Jesus -Christ. O what red lines will those be against all those rich -ungodly landlords, that so keep under their poor tenants that -they dare not go out to hear the word, for fear their rent should -be raised, or they turned out of their houses! What sayest thou, -landlord, will it not cut thy soul, when thou shalt see that thou -couldest not be content to miss of heaven thyself, but thou must -labour to hinder others also? Will it not give thee an eternal -wound in thy heart, both at death and judgment, to be accused of -the ruin of thy neighbour's soul, thy servant's soul, thy wife's -soul, together with the ruin of thy own? Think on this, you -drunken, proud, rich, and scornful landlords; think on this, you -mad-brained blasphemous husbands, that are against the godly and -chaste conversation of your wives; also you that hold your servants -so hard to it that you will not spare them time to hear the word, -unless it be where and when your lusts will let you. If you love -your own souls, your tenants' souls, your wives' souls, your -servants' souls, your children's souls; if you would not cry, if -you would not howl, if you would not bear the burden of the ruin -of others for ever, then I beseech you to consider this doleful -story, and labour to avoid the soul-killing torment that this poor -wretch groaneth under, when he saith, 'I pray thee therefore, that -thou wouldst send him to my father's house,[28] - -For I have five brethren, THAT HE MAY TESTIFY,' mark, 'that he may -testify UNTO THEM, lest they also come into this place of torment.' - -These words have still something more in them than I have yet -observed from them; there are one or two things more that I shall -briefly touch upon, and therefore, mark, he saith, 'That he may -testify unto them,' &c. Mark, I pray you, and take notice of the -word TESTIFY. He doth not say, And let him go unto them, or speak -with, or tell them such and such things. No, but let him testify, -or affirm it constantly, in case any should oppose it. 'Let him -testify unto them.' It is the same word the Scripture uses to -set forth the vehemency of Christ, his telling of his disciples -of him that should betray him. And he testified, saying, One of -you shall betray me. And he testified, that is, he spake it so -as to dash or overcome any that should have said it shall not be. -It is a word that signifies, that in case any should oppose the -thing spoken of, yet that the party speaking should still continue -constant in his saying. And he commanded them to preach, 'and to -testify, that it is he which was ordained of God to be the judge -of quick and dead.' To testify, mark, that is, to be constant, -irresistible, undaunted, in case it should be opposed and objected -against. So here, let him testify to them, lest they come into -this place of torment. - -From whence observe, that it is not an easy matter to persuade -them who are in their sins alive in this world, that they must and -shall be damned if they turn not, and be converted to God. 'Let -him testify to them,' let him speak confidently, though they frown -upon him, or dislike his way of speaking. And how is this truth -verified and cleared by the carriages of almost all men now in -the world toward them that do preach the gospel; and show their -own miserable state plainly to them, if they close not with it? -If a man do but indeed labour to convince sinners of their sins -and lost condition by nature, though they must be damned if they -live and die in that condition, O how angry are they at it! Look -how he judges, say they, hark how he condemns us; he tells us we -must be damned if we live and die in this state. We are offended -at him, we cannot abide to hear him, or any such as he; we will -believe none of them all, but go on in the way we are agoing. -'Forbear, why shouldest thou be smitten,' said the ungodly king -to the prophet, when he told him of his sins (2 Chron 25:16). - -I say, tell the drunkard he must be damned if he leaves not his -drunkenness, the swearer, liar, cheater, thief, covetous, railers, -or any ungodly persons, they must and shall lie in hell for it, if -they die in this condition; they will not believe you, not credit -you. - -Again, tell others that there are many in hell that have lived -and died in their conditions, and so are they like to be, if they -convert not to Jesus Christ, and be found in him, or that there -are others that are more civil and sober men, who, although we -know that their civility will not save them, if we do but tell them -plainly of the emptiness and unprofitableness of that, as to the -saving of their souls, and that God will not accept them, nor love -them, notwithstanding these things, and that if they intend to be -saved, they must be better provided than with such a righteousness -as this; they will either fling away, and come to hear no more, -or else if they do come, they will bring such prejudice with them -in their hearts, that the word preached shall not profit them, it -being mixed not with faith, but with prejudice in them that hear -it (Heb 4:1,2). Nay, they will some of them be so full of anger -that they will break out and call, even those that speak the truth, -heretics; yea, and kill them (Luke 4:25-29). And why so? Because -they tell them, that if they live in their sins that will damn -them; yet if they turn and live a righteous life, according to -the holy, and just, and good law of God, that will not save them. -Yea, because we tell them plainly that unless they leave their -sins and [self] righteousness too, and close in with a naked Jesus -Christ, his blood and merits, and what he hath done, and is now -doing for sinners, they cannot be saved; and unless they do eat -the flesh of the Son of man, and drink his blood, they have no -life abiding in them, they gravel[29] presently, and are offended -at it, as the Jews were with Christ for speaking the same thing -to them (John 6:53,60). And fling away themselves, their souls -and all, by quarrelling against the doctrine of the Son of God, -as indeed they do, though they will not believe they do; and -therefore, he that is a preacher of the Word, had need not only -tell them, but testify to them, again and again, that their sins, -if they continue in them, will damn them, and damn them again. -And tell them again, their living honestly according to the law, -their paying every one their own, their living quietly with their -neighbours, their giving to the poor, their notion of the gospel, -and saying they do believe in Christ, will do them no good at the -general day of judgment. Ha, friends! How many of you are there -at this very day, that have been told once and again of your lost -undone condition, because you want the right, real, and saving -work of God upon your souls! I say, hath not this been told you, -yea, testified unto you from time to time, that your state is -miserable, that yet you are never the better, but do still stand -where you did; some in an open ungodly life, and some drowned in -a self-conceited holiness of Christianity? Therefore, for God's -sake, if you love your souls, consider, and beg of God for Jesus -Christ's sake, that he would work such a work of grace in your -hearts, and give you such a faith in his Son Jesus Christ, that -you may not only have rest here, as you think, not only think your -state safe while you live here, but that you may be safe indeed, -not only here, but also when you are gone, lest you do cry in the -anguish and perplexity of your souls, Send one to my companions -that have been beguiled by Satan as I have been, and so, by going -on, come into this place of torment as I have done. - -Again, one thing more is to be observed from these words, Let him -'testify to them, LEST THEY ALSO COME INTO THIS PLACE OF TORMENT.' - -Mark, lest they come in. As if he had said, Or else they will come -into this place of torment, as sure as I am here. From whence -observe, that though some souls do for sin fall into the bottomless -pit of hell before their fellows, because they depart this world -before them, yet the other, abiding in the same course, are as -sure to go to the same place as if they were there already. How -so? Because that all are condemned together, they have all fallen -under the same law, and have all offended the same justice, and -must for certain, if they die in that condition, drink as deep, -if not deeper, of the same destruction. Mark, I pray you, what -the Scriptures say, 'He that believeth not, is condemned already' -(John 3:18). - -He is condemned as well as they, having broken the same law -with them; if so, then what hinders but they will partake of the -same destruction with them? Only the one hath not the law yet so -executed upon them, because they are here; the other have had the -law executed upon them, they are gone to drink that which they -have been brewing, and thou art brewing that in this life which -thou must certainly drink.[30] The same law, I say, is in force -against you both, only he is executed and thou art not. Just as if -there were a company of prisoners at the bar, and all condemned to -die; what, because they are not all executed in one day, therefore -shall they not be executed at all? Yes, the same law that executed -its severity upon the parties now deceased, will for certain be -executed on them that are alive in its appointed time. Even so it -is here, we are all condemned by nature; if we close not in with -the grace of God by Jesus Christ, we must and shall be destroyed -with the same destruction; and 'therefore send him,' saith he, -'LEST,' mark, 'lest they also come into this place of torment. - -Again, 'Send him to my father's house,' and let him 'testify unto -them, lest they also come into this place of torment.' As if he -had said, It may be he may prevail with them, it may be he may win -upon them, and so they may be kept from hence, from coming into -this grievous place of torment. Observe again, that there is -a possibility of obtaining mercy, if now, I say, now in this day -of grace, we turn from our sins to Jesus Christ; yea, it is more -than possible. And therefore, for thy encouragement, do thou know -for certain, that if thou shalt in this thy day accept of mercy -upon God's own terms, and close with him effectually, God hath -promised, yea, made many promises, that thy soul shall be conducted -safe to glory, and shall for certain escape all the evils that I -have told thee of; aye, and many more than I can imagine. Do but -search the Scriptures, and see how full of consolation they are -to a poor soul that is minded to close in with Jesus Christ. 'Him -that cometh to me,' saith Christ, 'I will in no wise cast out.' -Though he be an old sinner, 'I will in no wise cast him out'; -mark, in no wise, though he be a great sinner, I will in no wise -cast him out, if he come to me. Though he have slighted me neve -so many times, and not regarded the welfare of his own soul, yet -let him now come to me, and notwithstanding this, 'I will in no -wise cast him out,' nor throw away his soul (John 6:37). Again, -saith the apostle, 'Now,' mark now, 'is the accepted time, now -is the day of their salvation.' Now here is mercy in good store, -now God's heart is open to sinners; now he will make you welcome; -now he will receive anybody if they do but come to Christ. 'He -that cometh to me,' saith Christ, 'I will in no wise cast out.' -And why? Because 'NOW is the accepted time, now is the day of -salvation' (2 Cor 6:2). As if the apostle had said, If you will -have mercy, have it now, receive it now, close in with it now. - -God hath a certain day to hold out his grace to sinners. Now is -the time, now is the day. It is true, there is a day of damnation, -but this is a day of salvation. There is a day coming, wherein -sinners must cry to the mountains to fall on them, to the hills -to cover them from the wrath of God; but now, now is the day in -which he doth hold out his grace. There is a day coming, in which -you will not be admitted to have the privilege of one drop of -water to cool your tongue, if now, I say, if now you slight his -grace and goodness which he holds out to you. Ah, friends, consider -there is now hopes of mercy, but then there will not; now Christ -holds forth mercy unto you, but then he will not (Matt 7:23). Now -there are his servants that do beseech you to accept of his grace, -but if thou lose the opportunity that is put into thine hand, -thou thyself mayest beseech hereafter, and no mercy be given thee. -'And he cried and said, Father Abraham, have mercy on me, and send -Lazarus, that he may dip the tip of his finger in water, and cool -my tongue.' And thee was none given. Therefore let it never be -said of thee, as it will be said of some, 'Wherefore is there a -price in the hand of a fool, seeing he hath no heart to it?' Seeing -he hath no heart to make a good use of it (Prov 17:16). Consider -therefore with thyself, and say, It is better going to heaven -than hell; it is better to be saved than damned; it is better to -be with saints than with damned souls; and to go to God is better -than to go to the devil. Therefore 'seek ye the Lord while he may -be found, and call ye upon him while he is near' (Isa 55:6). Lest -in thy trouble he leave thee to thyself, and say unto thee plainly, -Where I am, thither 'ye cannot come' (John 8:21). - -O if they that are in hell might but now again have one such -invitation as this, how would they leap for joy! I have thought -sometimes should God send but one of his ministers to the damned -in hell, and give him commission to preach the free love of God -in Christ extended to them, and held out to them, if now while -it is proffered to them they will accept of his kindness; O how -welcome would they make this news, and close in with it on any -terms! Certainly they would say, we will accept of grace on any -terms in the world, and thank you too, though it cost life and -limbs to boot; we will spare no cost nor charge, if mercy may be -had. But poor souls, while they live here they will not part from -sin, with hell-bred devilish sin. No, they will rather lose their -souls than lose their filthy sins. - -But, friend, thou wilt change thy note before it be long, and cry, -O simple wretch that I am that I should damn my soul by sin! It is -true, I have had the gospel preached to me, and have been invited -in. I have been preached to, and have been warned of this; but -'how have I hated instruction, and my heart despised reproof; and -have not obeyed the voice of my teachers, nor inclined mine ear -to them that instructed me' (Prov 5:12,13). O therefore, I say, -poor soul! Is there hope? Then lay thine hand upon thy mouth, and -kiss the dust, and close in with the Lord Jesus Christ, and make -much of his glorious mercy; and invite also thy companions to -close in with the same Lord Jesus Christ, lest one of you do go -to hell beforehand, and expect with grief of heart your companions -to come after; and in the mean time, with anguish of heart, do -sigh and say, O send him to my companions, and let him testify to -them, lest they also come into this place of torment. - -[USE AND APPLICATION - -Of the Preceding portion of the Parable.] - -[31]Now then, from what hath been said, there might many things be -spoken by way of use and application; but I shall be very brief, -and but touch some things, and so wind up. And, First, I shall -begin with the sad condition of those that die out of Christ, -and speak something to that. Secondly, To the latter end of the -parable, which more evidently concerns the Scripture, and speak -somewhat to that. - -[First. I shall begin with the sad condition of those that die out -of Christ.] - -1. Therefore you see that the former part of the parable contains -a sad declaration of the state of one living and dying out of -Christ; how that they lose heaven for hell, God for the devil, -light for darkness, joy for sorrow. 2. How that they have not so -much as the least comfort from God, who in the time they live here -below neglect coming to him for mercy; not so much as one drop -of cold water. 3. That such souls will repent of their folly, -when repentance will do them no good, or when they shall be past -recovery. 4. That all the comfort such souls are like to have, they -have it in this world. 5. That all their groanings and sighs will -not move God to mitigate in the least his heavy hand of vengeance -that is upon them, for the transgression they have committed against -him. 6. That their sad state is irrecoverable, or they must never, -mark, never come out of that condition. 7. Their desires will not -be hard for their ungodly neighbours. From these things then, I -pray you consider the state of those that die out of Christ Jesus; -yea, I say, consider their miserable state; and think thus with -thyself, Well, if I neglect coming to Christ, I must go to the devil, -and he will not neglect to fetch me away into those intolerable -torments. - -Think thus with thyself, What, shall I lose a long heaven for short -pleasure? Shall I buy the pleasures of this world at so dear a -rate as to lose my soul for the obtaining of that? Shall I content -myself with a heaven that will last no longer than my lifetime? -What advantage will these be to me when the Lord shall separate -soul and body asunder, and send one to the grave, the other to -hell, and at the judgment-day, the final sentence of eternal ruin -must be passed upon me? - -1. Consider, that the profits, pleasures, and vanities of this world -will not last for ever, but the time is coming, yea, just at the -doors, when they will give thee the slip, and leave thee in the -suds,[32] and in the brambles of all that thou hast done. And -therefore to prevent this, - -2. Consider thy dismal state, think thus with thyself, It is true, I -do love my sins, my lusts and pleasures; but what good will they -do me at the day of death and of judgment? Will my sins do me good -then? Will they be able to help me when I come to fetch my last -breath? What good will my profits do me? And what good will my -vanities do, when death says he will have no nay? What good will -all my companions, fellow-jesters, jeerers, liars, drunkards, and -all my wantons do me? Will they help to ease the pains of hell? -Will these help to turn the hand of God from inflicting his fierce -anger upon me? Nay, will not they rather cause God to show me no -mercy, to give me no comfort; but rather to thrust me down in the -hottest place of hell, where I may swim in fire and brimstone. - -3. Consider thus with thyself, Would I be glad to have all, every -one of my sins to come in against me, to inflame the justice -of God against me? Would I be glad to be bound up in them as the -three children were bound in their clothes, and to be as really -thrown into the fiery furnace of the wrath of Almighty God as they -were into Nebuchadnezzar's fiery furnace? - -4. Consider thus, Would I be glad to have all, and every one of -the ten commandments, to discharge themselves against my soul? The -first saying, Damn him, for he hath broken me; the second saying, -Damn him, for he hath broken me, &c. Consider how terrible this -will be, yea, more terrible than if thou shouldest have ten of -the biggest pieces of ordnance in England to be discharged against -thy body, thunder, thunder, one after another! Nay, this would not -be comparable to the reports that the law, for the breach thereof, -will give against thy soul; for those can but kill the body, but -these will kill both body and soul; and that not for an hour, a -day, a month, or a year, but they will condemn thee for ever. - -Mark, it is for ever, for ever. It is into everlasting damnation, -eternal destruction, eternal wrath and displeasure from God, -eternal gnawings of conscience, eternal continuance with devils. -O consider, it may be the thought of seeing the devil doth now -make thine hair to stand right up on thine head. O but this, to be -damned, to be among all the devils, and that not only for a time, -as I said before, but for ever, to all eternity! This is wonderfully -miserable, ever miserable; that no tongue of man, no, nor of angels, -is able to express it. - -5. Consider much with thyself, Not only my sins against the law -will be laid to my charge, but also the sins I have committed in -slighting the gospel, the glorious gospel. These also must come -with a voice against me. As thus, Nay, he is worthy to be damned, -for he rejected the gospel, he slighted the free grace of God -tendered in the gospel; how many times was thou, damned wretch, -invited, intreated, beseeched to come to Christ, to accept of -mercy, that thou mightest have heaven, thy sins pardoned, thy soul -saved, and body and soul glorified, and all this for nothing but -the acceptance, and through faith forsaking those imps of Satan, -which by their embracements have drawn thee downward toward the -gulf of God's eternal displeasure? How often didst thou read the -promises, yea, the free promises of the common salvation! How oft -didst thou read the sweet counsels and admonitions of the gospel, -to accept of the grace of God! But thou wouldst not, thou regardest -it not, thou didst slight all. - -Second. As I would have thee to consider the sad and woeful state -of those that die out of Christ, and are past all recovery, so -would I have thee consider the many mercies and privileges thou -enjoyest above some, peradventure, of thy companions that are -departed to their proper place. As, - -1. Consider, thou hast still the thread of thy life lengthened, -which for thy sins might seven years ago, or more, have been cut -asunder, and thou have dropped down amongst the flames. - -2. Consider the terms of reconciliation by faith in Christ are still -proffered unto thee, and thou invited, yea, entreated to accept -of them. - -3. Consider the terms of reconciliation are but--bear with me though -I say but--only to believe in Jesus Christ, with that faith that -purifies the heart, and enables thy soul to feed on him effectually, -and be saved from this sad state. - -4. Consider the time of thy departure is at hand, and the time is -uncertain, and also that for ought thou knowest the day of grace -may be past to thee before thou diest, not lasting so long as thy -uncertain life in this world. And if so, then know for certain that -thou art as sure to be damned as if thou wast in hell already; if -thou convert not in the meanwhile. - -5. Consider it may be some of thy friends are giving all diligence -to make their calling and election sure, being resolved for heaven, -and thou thyself endeavourest as fast to make sure of hell, as if -resolved to have it; and together with this, consider how it will -grieve thee that while thou wast making sure of hell thy friends -were making sure of heaven; but more of this by and by. - -6. Consider what a sad reflection this will have on thy soul, to -see thy friends in heaven, and thyself in hell; thy father in -heaven, and thou in hell; thy mother in heaven, and thou in hell; -thy brother, thy sister, thy children in heaven, and thou in -hell. As Christ said to the Jews of their relations according to -the flesh, so may I say to thee concerning thy friends, 'There -shall be weeping and gnashing of teeth,' when you shall see your -fathers and mothers, brethren and sisters, husbands and wives, -children and kinsfolk, with your friends and neighbours in the -kingdom of heaven, and thou thyself thrust out (Luke 13:27-29). - -But again, because I would not only tell thee of the damnable -state of those that die out of Christ, but also persuade thee to -take hold of life, and go to heaven, take notice of these following -things. - -(1.) Consider that whatever thou canst do, as to thy acceptance -with God, is not worth the dirt of thy shoes, but is all 'as filthy -rags' (Isa 54:6). - -(2.) Consider that all the conditions of the new covenant, as to -salvation, are and have been completely fulfilled by the Lord -Jesus Christ, and that for sinners. - -(3.) Consider that the Lord calls to thee, for to receive whatsoever -Christ hath done, and that on free cost (Rev 22:17). - -(4.) Consider that thou canst not honour God more than to close -in with his proffers of grace, mercy, and pardon of sin (Rom 4). - -Again, that which will add to all the rest, thou shalt have the -very mercy of God, the blood of Christ, the preachers of the -word, together with every sermon, all the promises, invitations, -exhortations, and all the counsels and threatenings of the blessed -word of God. Thou shalt have all thy thoughts, words, and actions, -together with all thy food, thy raiment, thy sleep, thy goods, -and also all hours, days, weeks, months and years, together with -whatsoever else God hath given thee. I say, thy abuse of all these -shall come up in judgment against thy soul; for God will reckon -with thee for everything, whether it be good or bad (Eccl 12:14). - -(5.) Nay further, it is so unreasonable a thing for a sinner to -refuse the gospel, that the very devils themselves will come in -against thee, as well as Sodom, that damned crew. May not they, I -say, come in against thee, and say, O thou simple[33] man! O vile -wretch! That had not so much care of thy soul, thy precious soul, -as the beast hath of its young, or the dog of the very bone that -lieth before him. Was thy soul worth so much, and didst thou so -little regard it? Were the thunder-claps of the law so terrible, -and didst thou so slight them? Besides, was the gospel so freely, so -frequently, so fully tendered to thee, and yet hast thou rejected -all these things? Hast thou valued sin at a higher rate than thy -soul, than God, Christ, angels, saints, and communion with them -in eternal blessedness and glory? Wast thou not told of hell-fire, -those intolerable flames? Didst thou never hear of the intolerable -roarings of the damned ones that are therein? Didst thou never -hear or read that doleful saying in Luke 16, how the sinful man -cries out among the flames, 'One drop of water to cool my tongue?' -Thus, I say, may the very devils, being ready to go with thee into -the burning furnace of fire and brimstone, though not for sins of -so high a nature as thine, trembling say, O that Christ had died -for devils, as he died for man! And, O that the gospel had been -preached to us as it hath been to thee! How would we have laboured -to have closed in with it! But woe be to us, for we might never -have it proffered; no, not in the least, though we would have -been glad of it. But you, you have it proffered, preached, and -proclaimed unto you (Prov 8:4). Besides, you have been intreated, -and beseeched to accept of it, but you would not. O simple fools! -that might have escaped wrath, vengeance, hell-fire, and that to -all eternity, and had no heart at all to do it. - -(6.) May not the messengers of Jesus Christ also come in with a -shrill and terrible note against thy soul, when thou standest at -the bar of God's justice, saying, Nay, thou ungodly one, how often -hast thou been forewarned of this day? Did we not sound an alarm -in thine ears, by the trumpet of God's word day after day? How -often didst thou hear us tell thee of these things? Did we not tell -thee sin would damn thy soul? Did we not tell thee that without -conversion there was no salvation? Did we not tell thee that they -who loved their sins should be damned at this dark and gloomy -day, as thou art like to be? Yea, did we not tell thee that God, -out of his love to sinners, sent Christ to die for them, that they -might, by coming to him, be saved? Did not we tell thee of these -things? Did we not run, ride, labour, and strive abundantly, if -it might have been, for the good of thy soul, though now a damned -soul? Did we not venture our goods, our names, our lives? Yea, did -we not even kill ourselves with our earnest intreaties of thee to -consider of thine estate, and by Christ to escape this dreadful -day? O sad doom! When thou shalt be forced full sore against thy -will to fall under the truth of this judgment, saying, O 'How have -I hated instruction, and how hath my heart despised reproof!' for, -indeed, 'I have not obeyed the voice of my teachers, nor inclined -mine ear to them that instructed me' (Prov 5:12,13). - -(7.) May not thy father, thy mother, thy brother, thy sister, thy -friend, &c., appear with gladness against thee at the terrible -day, saying, O thou silly wretch! how rightly hath God met with -thee! O how righteously doth his sentence pass upon thee! Remember -thou wouldst not be ruled nor persuaded in thy lifetime. As thou -didst not care for us and our admonitions then, so neither do -we care for thy ruin, terror, and damnation now. No, but we will -stand on God's side in sentencing of thee to that portion which -the devils must be partakers of. 'The righteous shall rejoice -when he seeth the vengeance, he shall wash his feet in the blood -of the wicked' (Psa 58:10). O sad! It is enough to make mountains -tremble, and the rocks rend in pieces, to hear this doleful sound. -Consider these things, and if thou wouldst be loth to be in this -condition, then have a care of living in sin now. How loth wilt -thou be to be thrust away from the gates of heaven! And how loth -wilt thou be to be deprived of the mercy of God! How unwillingly -wilt thou set foot forward towards the lake of fire! Never did -malefactor so unwillingly turn off the ladder when the halter -was about his neck, as thou will turn from God to the devil, from -heaven to hell, when the sentence is passed upon thy soul. - -O how wilt thou sigh and groan! How willingly wouldst thou hide -thyself, and run away from justice! But alas! as it is with them -that are on the ladder ready to be executed, so it will be with -thee. They would fain run away, but there are many halbert-men[34] -to stay them. And so the angels of God will beset thee round, -I say round on every side; so that thou mayest indeed look, but -run thou canst not. Thou mayest wish thyself under some rock, or -mountain (Rev 6:15,16), but how to get under, thou knowest not. - -O how unwilling wilt thou be to let thy father go to heaven without -thee! thy mother or friends, &c., go to heaven without thee! How -willingly wouldst thou hang on them, and not let them go! O father! -cannot you help me? Mother, cannot you do me some good? O how loth -am I to burn and fry in hell, while you are singing in heaven! -But alas! the father, mother, or friends reject them, slight them, -and turn their backs upon them, saying, You would have none of -heaven in your lifetime, therefore you shall have none of it now. -You slighted our counsels then, and we slight your tears, cries, and -condition now. What sayest thou, sinner? Will not this persuade -thine heart, nor make thee bethink thyself? This is now before thou -fall into that dreadful place, that fiery furnace. But O consider -how dreadful the place itself, the devils themselves, the fire -itself will be! And this at the end of all, Here thou must lie -for ever! Here thou must fry for ever, and for ever! This will -be more to thee than any man with tongue can express, or with pen -can write. There is none that can, I say, by the ten thousandth -part, discover the state and condition of such a soul. - -I shall conclude this, then, with A FEW CONSIDERATIONS OF -ENCOURAGEMENT. - -[First Encouragement.] Consider, for I would fain have thee come -in, sinner, that there is way made by Jesus Christ for them that -are under the curse of God, to come to this comfortable and blessed -state of Lazarus I was speaking of. See Ephesians 2. - -[Second Encouragement.] Consider what pains Christ Jesus took for -the ransoming of thy soul from all the curses, thunder-claps, and -tempests of the law; from all the intolerable flames of hell; from -that soul-sinking appearance of thy person, on the left hand, before -the judgment-seat of Christ Jesus, from everlasting fellowship, -with innumerable companies of yelling and soul-amazing devils, I -say, consider what pains the Lord Jesus Christ took in bringing -in redemption for sinners from these things. - -'In that though he was rich, yet he became poor, that ye, through -his poverty, might be' made 'rich' (2 Cor 8:9). He laid aside -his glory (John 17), and became a servant (Phil 2:7). He left the -company of angels, and encountered with the devil (Luke 4; Matt -4). He left heaven's ease for a time, to lie upon hard mountains -(Luke 6:12; John 8:1). In a word, he became poorer than they that -go with flail and rake; yea, than the very birds or foxes, and all -to do thee good. Besides, consider a little of these unspeakable -and intolerable slightings and rejections, and the manifold abuses -that came from men upon him. How he was falsely accused, being a -sweet, harmless, and undefiled lamb. How he was undervalued, so -that a murderer was counted less worthy of condemnation than he. -Besides, how they mocked him, spit on him, beat him over the head -with staves, had the hair plucked from his cheeks. 'I gave my back -to the smiters,' saith he, 'and my cheeks to them that plucked off -the hair; I hid not my face from shame and spitting' (Isa 50:6). -His head crowned with thorns, his hands pierced with nails, and -his side with a spear; together with how they used him, scourged -him, and so miserably misusing him, that they had even spent him -in a great measure before they did crucify him; insomuch that -there was another fain to carry his cross. Again, - -[Third Encouragement.] Not only this, but lay to heart a little -what he received from God, his dear Father, though he were his -dear and tender Son. - -1. In that he did reckon[35] him the greatest sinner and rebel in -the world. For he laid the sins of thousands, and ten thousands, -and thousands of thousands of sinners to his charge (Isa 53). And -caused him to drink the terrible cup that was due to them all; -and not only so, but did delight in so doing. 'For it pleased the -LORD to bruise him.' God dealt indeed with his son, as Abraham -would have deal with Isaac; ay, and more terribly by ten thousand -parts. For he did not only tear his body like a lion, but made -his soul an offering for sin. And this was not done feignedly, -but really--for justice called for it, he standing in the room of -sinners. Witness that horrible and unspeakable agony that fell on -him suddenly in the garden, as if all the vials of God's unspeakable -scalding vengeance had been cast upon him all at once, and all -the devils in hell had broken loose from thence at once to destroy -him, and that for ever; insomuch that the very pangs of death seized -upon him in the same hour. For, saith he, 'My soul is exceeding -sorrowful' and 'sore amazed,' even 'unto death' (Mark 14:34). - -2. Witness also that strange kind of sweat that trickled down his -most blessed face, where it is said: 'And he sweat, as it were, -great drops' or clodders 'of blood,' trickling 'down to the ground.' -O Lord Jesus! what a load didst thou carry! What a burden didst -thou bear of the sins of the world, and the wrath of God! O thou -didst not only bleed at nose and mouth with the pressure that -lay upon thee, but thou wast so pressed, so loaden, that the pure -blood gushed through the flesh and skin, and so ran trickling -down to the ground. 'And his sweat was as it were great drops of -blood,' trickling or 'falling down to the ground' (Luke 22:44). -Canst thou read this, O thou wicked sinner, and yet go on in sin? -Canst thou think of this, and defer repentance one hour longer? -O heart of flint! yea, harder. O miserable wretch! What place in -hell will be hot enough for thee to have thy soul put into, if -thou shalt persist or go on still to add iniquity to iniquity. - -3. Besides, his soul went down to hell, and his body to the bars -of the grave (Psa 16:10; Acts 2:31). And had hell, death, or the -grave, been strong enough to hold him, then he had suffered the -vengeance of eternal fire to all eternity. But, O blessed Jesus! -how didst thou discover thy love to man in thy thus suffering! -And, O God the Father! how didst thou also declare thy purity -and exactness of thy justice, in that, though it was thine only, -holy, innocent, harmless, and undefiled Son Jesus, that did take -on him our nature, and represent our persons, answering for our -sins, instead of ourselves! Thou didst so wonderfully pour out -thy wrath upon him, to the making of him cry out, 'My God, my God, -why hast thou forsaken me?' And, O Lord Jesus! what a glorious -conquest hast thou made over the enemies of our souls, even wrath, -sin, death, hell, and devils, in that thou didst wring thyself from -under the power of them all! And not only so, but hast led them -captive which would have led us captive; and also hast received -for us that glorious and unspeakable inheritance that 'eye hath -not seen, nor ear heard, neither have entered into the heart of -man' to conceive; and also hast given thine some discovery thereof -through thy Spirit. - -And now, sinner, together with this consider, - -4. That though Jesus Christ hath done all these things for sinners, -yet the devils make it their whole work, and continually study -how they may keep thee and others from enjoying of these blessed -privileges that have been thus obtained for sinners by this sweet -Jesus. He labours, I say, (1.) To keep thee ignorant of thy state -by nature. (2.) To harden thy heart against the ways of God. (3.) -To inflame they heart with love to sin and the ways of darkness. -And, (4.) To get thee to continue herein. For that is the way, he -knows, to get thee to be a partaker with him of flaming hell-fire, -even the same that he himself is fallen into, together with the -rest of the wicked world, by reason of sin. Look to it therefore. - -[Fourth Encouragement.] But now, in the next place, a word of -encouragement to you that are the saints of the Lord. - -1. Consider what a happy state thou art in that hast gotten the -faith of the Lord Jesus into thy soul; but be sure thou have it, -I say, how safe, how sure, how happy art thou! For when others -go to hell, thou must go to heaven; when others go to the devil, -thou must go to God; when as others go to prison, thou must be -set at liberty, at ease, and at freedom; when others must roar for -sorrow of heart, then thou shalt also sing for the joy of heart. - -2. Consider thou must have all thy well-spent life to follow thee -instead of all thy sins and the glorious blessings of the gospel -instead of the dreadful curses and condemnations of the law; the -blessing of the father, instead of a fiery sentence from the judge. - -3. Let dissolution come when it will, it can do thee no harm; -for it will be but only a passage out of a prison into a palace; -out of a sea of troubles into a haven of rest; out of a crowd of -enemies, to an innumerable company of true, loving, and faithful -friends; out of shame, reproach, and contempt, into exceeding great -and eternal glory. For death shall not hurt thee with his sting, -nor bite thee with his soul-murdering teeth; but shall be a welcome -guest to thee, even to thy soul, in that it is sent to free thee -from thy troubles which thou art in whilst here in this world -dwelling in the tabernacle of clay. - -4. Consider however it goes with friends and relations, yet it will -go well with thee (Eccl 8:12). However it goes with the wicked, -yet 'surely I know'; mark, 'yet surely I know,' saith he, 'that -it shall be well with them that fear God, which fear before him.' -And therefore let this, - -(1.) In the first place, cause thee cheerfully to exercise thy patience -under all the calamities, crosses, troubles, and afflictions that -may come upon thee; and, by patient continuance in well-doing, to -commit both thyself and thine affairs and actions into the hands -of God, through Jesus Christ, as to a faithful Creator, who is -true in his word, and loveth to give unto thee whatsoever he hath -promised to thee. - -(2.) And, therefore, to encourage thee while thou art here with -comfort to hold on for all thy crosses in this thy journey, be -much in considering the place that thou must go into so soon as -dissolution comes. It must be into heaven, to God the judge of -all, to an innumerable company of angels, to the spirits of just -men made perfect, to the general assembly and church of the first-born, -whose names are written in heaven, and to Jesus, to the redeemer, -who is the mediator of the new covenant, and to the blood of -sprinkling, that speaks better things for thee than Abel's did -for Cain (Heb 11:22-24). - -(3.) Consider that when the time of the dead that they shall be -raised is come, then shall thy body be raised out of the grave -and be glorified, and be made like to Jesus Christ (Phil 3:21). -O excellent condition! - -(4.) When Jesus Christ shall sit on the throne of his glory you -also shall sit with him, even when he shall sit on the throne of -his glory. O will not this be glorious, that when thousands, and -thousands of thousands shall be arraigned before the judgment-seat -of Christ, then for them to sit with him upon the throne, together -with him to pass the sentence upon the ungodly (1 Cor 6:2,3). Will -it not be glorious to enjoy those things that eye hath not seen, -nor ear heard, neither hath entered into the heart of man to -conceive? - -Will it not be glorious to have this sentence, 'Come, ye blessed -of my Father, inherit the kingdom prepared for you from the -foundation of the world?' Will it not be glorious to enter then -with the angels and saints into that glorious kingdom? Will it -not be glorious for thee to be in glory with them, while others -are in unutterable torments? O then, how will it comfort thee to -see thou hast not lost that glory; to think that the devil hath -not got thy soul, that thy soul should be saved, and that not from -a little, but from an exceeding danger;[36] not with a little, -but a great salvation. O, therefore, let the saints be joyful in -glory, let them triumph over all their enemies. Let them begin -to sing heaven upon earth, triumph before they come to glory, -salvation, even when they are in the midst of their enemies, for -'this honour have all his saints' (Psa 149:9). - -Verse 29.--'Abraham said unto him, They have Moses and the prophets, -let them hear them.' - -In the verses foregoing you see there is a discovery of the lamentable -state of the poor soul that dies out of Christ, and the special -favour of God. And also how little the glorious God of heaven doth -regard and take notice of their most miserable condition. - -Now in this verse he doth magnify the word which was spoken to -the people by the prophets and apostles, 'They have Moses and the -prophets, let them hear them.' As if he should say, thou askest -me that I should send Lazarus back again into the world to preach -to them that live there, that they might escape that doleful -place that thou art in. What needs that? Have they not Moses and -the prophets? Have they not had my ministers and servants sent -unto them and coming as from me? I sent Enoch and Noah, Moses and -Samuel. I sent David, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, -and the rest of the prophets, together with Peter, Paul, John, -Matthew, James, Jude, with the rest; 'Let them hear them.' What -they have spoken by divine inspiration I will own, whether it be -for the damnation of those that reject, or the saving of them that -receive their doctrine. And, therefore, what need have they that -one should be sent unto them in another way? 'They have Moses and -the prophets, let them hear them.' Let them receive their word, -close in with the doctrine declared by them. I shall not at this -time speak anything to that word 'Abraham,' having touched upon -it already; but shall tell you what is to be understood by these -words, 'They have Moses and the prophets, let them hear them.' -The things that I shall observe from hence are these:-- - -[First.] That the scriptures spoken by the holy men of God are a -sufficient rule to instruct to salvation them that do assuredly -believe and close in with what they hold forth. 'They have Moses -and the prophets, let them hear them.' That is, if they would -escape that doleful place, and be saved indeed from the intolerable -pains of hell-fire, as they desire, they have that which is sufficient -to counsel them. 'They have Moses and the prophets'; let them be -instructed by them, 'Let them hear them.' For 'all scripture is -given by inspiration of God, and is profitable for doctrine, for -reproof, for correction, for instruction in righteousness'; why? -'That the man of God may be perfect, thoroughly furnished unto -all good works' (2 Tim 3:16,17). Do but mark these words, 'All -scripture is profitable.' ALL; take it where you will, and in what -place you will, 'All is profitable': For what? 'That the man of -God,' or he that is bound for heaven, and would instruct others -in their progress thither. - -It is profitable to instruct him, in case he be ignorant; to reprove -him, in case he transgress; to correct him, if he hath need of it; -to confirm him, if he be wavering. It is profitable for doctrine, -and all this in a very righteous way--that the poor soul may not -only be helped, but thoroughly furnished, not only to some, but -to all good works. And when Paul would counsel Timothy to stick -close to the things that are sound and sure, presently he puts -him upon the scripture, saying, 'From a child thou hast known the -holy scriptures, which are able to make thee wise unto salvation, -through faith which is in Christ Jesus.' The scripture holds forth -God's mind and will, of his love and mercy towards man, and also -the creature's carriage towards him from first to last; so if thou -wouldst know the love of God in Christ to sinners, then 'search -the scriptures, for they are they which testify of him.' - -Wouldst thou know what thou art, and what is in thine heart? Then -search the Scriptures and see what is written in them (Rom 1:29-31, -3:9-18; Jer 17:9; Gen 6:5, 8:21; Eph 4:18, with many others). The -Scriptures, I say, they are able to give a man perfect instruction -into any of the things of God necessary to faith and godliness, -if he hath but an honest heart seriously to weigh and ponder the -several things contained in them. As to instance in things more -particular for the further clearing up of this. And first, if we -come to the creation of the world. - -Wouldst thou know somewhat concerning that? Then read Genesis 1 -and 2, and compare them with Psalm 33:6; also Isaiah 66:2; Proverbs -8 towards the end. - -Wouldst thou know whether he made them of something or nothing? -Read Hebrews 11:3. - -Wouldst thou know whether he put forth any labour in making them, -as we do in making things? Read Psalm 33:9. - -If thou wouldst know whether man was made by God corrupt or upright, -read Ecclesiastes 7:29; Genesis 1:10, 18, 25, 31. - -Wouldst thou know where God did place man after he had made him? -Read Genesis 2:15. - -Wouldst thou know whether that man did live there all his time or -not? Then read Genesis 3:23, 24. - -If thou wouldst know whether man be still in that state by nature -that God did place him in? Then read Ecclesiastes 7:29, and compare -it with Romans 5:16; Ephesians 2:1-3. 'God made men upright, but -they have sought out many inventions.' - -If thou wouldst know whether the man were first beguiled, or the -woman that God made an help-mate for him? Read Genesis 3:6, and -compare with 1 Timothy 2:14. - -Wouldst thou know whether God looked upon Adam's eating [the fruit -of] the forbidden tree to be sin or no? Read Romans 5:12-15, and -compare it with Genesis 3:17. - -Wouldst thou know whether it were the devil who beguiled them, or -whether it was a natural serpent, such as do haunt the desolate -places? Read Genesis 3:13, with Revelation 20:1-3. - -Wouldst thou know whether that sin be imputed to us? Read Romans -5:12-15, and compare it with Ephesians 2:2. - -Wouldst thou know whether man was cursed for his sin? Read Galatians -3:10; Romans 5:15. - -Wouldst thou know whether the curse did fall on man, or on the -whole creation with him? Compare Genesis 3:17, with Romans 8:20-22. - -Wouldst thou know whether man be defiled in every part of him by -the sin he hath committed? Then read Isaiah 1:6. - -Wouldst thou know man's inclination so soon as he is born? Read -Psalm 58:3. 'The wicked are estranged from the womb; they go astray -as soon as they be born.' - -Wouldst thou know whether man once fallen from God by transgression, -can recover himself by all he can do? Then read Romans 3:20,23. - -Wouldst thou know whether it be the desire of the heart of man by -nature, to follow God in his own way or no? Compare Genesis 6:5, -and Genesis 8:21, with Hosea 11:7. - -Wouldst thou know how God's heart stood affected toward man before -the world began? Compare Ephesians 1:4, with 2 Timothy 1:9. - -Wouldst thou know whether sin were sufficient to draw God's love -from his creatures? Compare Jeremiah 3:7, and Micah 7:18, with -Romans 5:6-8. - -Wouldst thou know whether God's love did still abide towards his -creatures for anything they could do to make him amends? Then read -Deuteronomy 11:5-8. - -Wouldst thou know how God could still love his creatures, and do -his justice no wrong? Read Romans 3:24-26. 'Being justified freely -by his grace, through the redemption that is in Christ Jesus; whom -God hath set forth to be a propitiation' for sin, 'through faith -in his blood, to declare his righteousness for the remission of -sins that are past, through the forbearance of God. To declare, -I say, at this time his righteousness, that he might be just, and -the justifier of him which believeth in Jesus.' - -That is, God having his justice satisfied in the blood, and -righteousness, and death of his own Son Jesus Christ for the sins -of poor sinners, he can now save them that come to him, though -never so great sinners, and do his justice no wrong, because it -hath had a full and complete satisfaction given it by that blood -(1 John 1:7,8). - -Wouldst thou know who he was, and what he was, that did out of -his love die for sinners, then compare John 3:16, 17,; Romans 5:8, -with Isaiah 9:6. - -Wouldst thou know whether this Saviour had a body of flesh and -bones before the world was, or took it from the Virgin Mary? Then -read Galatians 4:4. - -Wouldst thou know whether he did in that body bear all our sins, -and where? Then read 1 Peter 2:24. 'Who bare our sins in his own -body on the tree.' - -Wouldst thou know whether he did rise again after he was crucified, -with the very same body? Then read Luke 24:38-41. - -Wouldst thou know whether he did eat or drink with his disciples -after he rose out of the grave? Then read Luke 24:42, and Acts -10:41. - -If thou wouldst be persuaded of the truth of this, that that very -body is now above the clouds and stars, read Acts 1:9-11, and Luke -24 toward the end. - -If thou wouldst know that the Quakers hold an error that say the -body of Christ is within them;[37] consider the same scripture. - -Wouldst thou know what that Christ that died for sinners is doing -in that place whither he is gone? Then read Hebrews 7:24. - -Wouldst thou know who shall have life by him, read 1 Timothy 1:14, -15, and Romans 5:6-8, which say, 'Christ died' for sinners, 'for -the ungodly.' - -Wouldst thou know whether they that live and die in their sins -shall go to heaven or not? Then read 1 Corinthians 6:10; Revelation -21:8, 27, which saith, 'They shall have their part in the lake -which burneth with fire and brimstone.' - -Wouldst thou know whether man's obedience will obtain that Christ -should die for them, or save them? Then read Mark 2:17; Romans -5:6, 7. - -Wouldst thou know whether righteousness, justification, and -sanctification do come through the virtue of Christ's blood? -Compare Romans 5:9 with Hebrews 12:12. - -Wouldst thou know whether natural man can abstain from the outward -act of sin against the law, merely by a principle of nature? Then -compare well Romans 2:14, with Philippians 3:6. - -Wouldst thou know whether a man by nature may know something of -the invisible things of God? Compare seriously Romans 1:20, 21 -with 2:14, 15. - -Wouldst thou know how far a man may go on in a profession of the -gospel, and yet fall away? Then read Hebrews 6:4-6. 'They may taste -the good Word of God, and the powers of the world to come.' They -may taste 'the heavenly gift, and be partakers of the Holy Ghost,' -and yet so fall as never to be recovered, or renewed again unto -repentance. See also Luke 13. - -Wouldst thou know how hard it is to go to heaven? Read Matthew -7:13, 14; Luke 13:24. - -Wouldst thou know whether a man by nature be a friend to God, or -an enemy? Then read Romans 5:10; Colossians 1:21. - -Wouldst thou know what, or who they are that shall go to heaven? -Then read John 3:3-7, and 2 Corinthians 5:17. Also, wouldst thou -know what a sad thing it is for any to turn their backs upon the -gospel of Jesus Christ? then read Hebrews 10:28, 29, and Mark -16:16. - -Wouldst thou know what is the wages of sin? Then read Romans 6:23. -['The wages of sin is death.'] - -Wouldst thou know whither those do go that die unconverted to the -faith of Christ? Then read Psalm 9:17, and Isaiah 14:9. - -Reader, here might I spend many sheets of paper, yea, I might upon -this subject write a very great book, but I shall now forbear, -desiring thee to be very conversant in the Scriptures, 'for they -are they which testify of Jesus Christ' (John 5:39). The Bereans -were counted noble upon this account: 'These were more noble than -those in Thessalonica, in that they received the Word with all -readiness of mind, and searched the scriptures daily,' &c. (Acts -17:11). But here let me give thee one caution, that is, have a -care that thou do not satisfy thyself with a bare search of them, -without a real application of him whom they testify of to thy -soul, lest instead of faring the better for thy doing this work, -thou dost fare a great deal the worse, and thy condemnation be -very much heightened, in that though thou didst read so often the -sad state of those that die in sin, and the glorious estate of -them that close in with Christ, yet thou thyself shouldest be such -a fool as to lose Jesus Christ, notwithstanding thy hearing, and -reading so plentifully of him. - -'They have Moses and the prophets, let them hear them.' - -As if he should say, what need have they that one should be sent -to them from the dead? Have they not Moses and the prophets? Hath -not Moses told them the danger of living in sin? (Deut 27:15-26, -28:15-68, 29:18-22). Hath he not there told them, what a sad -state those persons are in that deceive themselves with the deceit -of their hearts, saying they shall have peace though they follow -their sins, in these words: 'And when he heareth the words of -this curse, he blesseth himself in his heart, saying, I shall have -peace though I' go on, or 'walk in the imagination of mine heart, -to add drunkenness to thirst. The Lord will not spare him, but -then the anger of the Lord and his jealousy shall smoke against -that man, and all the curses that are written in this book shall -lie upon him, and the LORD shall blot out his name from under -heaven.' - -Again, Did not Moses write of the Saviour that was to come afterwards -into the world? (Deut 18:18). Nay, have not all the prophets from -Samuel, with all those that follow after, prophesied, and foretold -these things? Therefore what need have they that I should work -such a miracle, as to send one from the dead unto them? 'They have -Moses and the prophets, let them hear them.' - -[Second.] From whence observe again, that God doth honour the -writings of Moses and the prophets, as much, nay more, than if one -should rise from the dead: 'Should not a people seek unto their -God?' What, seek 'for the living among the dead? To the law, and -to the testimony,' saith God, 'if they speak not according to this -word, it is because there is no light in them' (Isa 8:19,20). And -let me tell you plainly, I do believe that the devil knows this -full well, which makes him labour to beget in the hearts of his -disciples and followers light thoughts of them; and doth persuade -them, that even a motion from their own beguiled conscience, or -from his own wicked spirit, is to be observed and obeyed before -them. When the very apostle of Jesus Christ, though he heard a -voice from the excellent glory, saying, 'This is my beloved Son,' -&c., yet writing to the churches, he commends, the writing of -the prophets before it, saying, 'We have also a more sure word -of the prophets, to which ye do well to take heed,' &c. (2 Peter -1:17-19).[38] Now if thou doubtest whether that place be meant the -scriptures, the words of the prophets or no, read but the next -verse, where he addeth for a certain confirmation thereof, these -words, 'Knowing this first, that no prophecy of the Scripture is -of any private interpretation. For the prophecy came not in old -time by the will of man, but holy men of God spake as they were -moved by the Holy Ghost.' - -And therefore what a sad thing is it for those that go about to -disown the Scriptures! I tell you, however they may slight them -now, yet when they come into hell, they will see their folly: -'They have Moses and the prophets, let them hear them.' - -Further, who are they that are so tossed to and fro, with the -several winds of doctrine that have been broached in these days, -but such for the most part, as have had a light esteem of the -scriptures; for the ground of error, as Christ saith, is because -they know not them (Mark 12:24). And indeed, it is just with God -to give them over to follow their own dark blinded consciences, -to be led into errors, that they might be damned into hell, who -did not believe that the things contained in the Scripture were -the truth, that they might be saved and go to heaven. I cannot -well tell how to have done speaking for, and on the Scriptures' -side; only this I consider, a word is enough to the wise; and -therefore I shall commit these things into the hands of them that -are of God; and as for the rest, I shall say to them, rather than -God will save them from hell with the breach of his holy Word, if -they had a thousand souls apiece, God would destroy them all; for -'the Scripture cannot be broken' (John 10:35). - -Verse 30.--'And he said, Nay, Father Abraham; but if one went unto -them from the dead, they will repent.' - -The verse before, you know, as I told you, it was part of an -answer to such as lose their souls; so it is a vindication of the -Scriptures of Moses and the prophets, 'They have Moses and the -prophets, let them hear them.' - -Now this verse is an answer to what was said in the former; and -such an one as hath in it a rejection of the former answer. 'Nay, -father Abraham.' Nay, saith he, do not say so, do not put them -off with this; send one from the dead, and then there will be some -hopes. It is true thou speakest of the Scripture, of Moses and -the prophets, and sayest, 'let them hear them'; but these things -are not so well as I could wish, I had rather thou wouldst send -one from the dead. In these words therefore, Nay, father Abraham, -there is a repulse given; nay, let it not be so; nay, I do not -like of that answer. Hear Moses and the prophets, nay. The same -expression is used by Christ, Luke 13:2, 3. Think you that they -upon whom the tower of Siloam fell, were sinners above others? 'I -tell you nay; but except ye repent, ye shall all likewise perish.' -So here, Nay, father Abraham, &c. - -By this word Nay, therefore, is signified a rejecting the first -answer. - -Now observe, I pray you, the reason why he says Nay, is, because -God doth put over all those that will be saved, to observe and -receive the truth contained in Scripture, and believe that. To -have a high esteem of them, and to love and search them, as Christ -saith, 'Search the Scriptures,' for 'they are they which testify -of me' (John 5:39). But the damned say, Nay; as if he had said, -This is the thing. To be short, my brethren are unbelievers, and -do not regard the Word of God. I know it by myself, for when I was -in the world, it was so with me; many a good sermon did I hear, -many a time was I admonished, desired, entreated, beseeched, -threatened, forewarned of what I now suffer; but alas! I was -ignorant, self-conceited, surly, obstinate, and rebellious. Many -a time the preacher told hell would be my portion, the devil would -wreck his malice on me; God would pour on me his sore displeasure; -but he had as good have preached to the stock, to the post, -to the stones I trod on; his words rang in mine ears, but I kept -them from mine heart. I remember he alleged many a Scripture, but -those I valued not; the Scriptures, thought I, what are they? A -dead letter, a little ink and paper, of three or four shillings' -price.[39] Alas! What is the Scripture? Give me a ballad, a -news-book, George on horseback, or Bevis of Southampton; give me -some book that teaches curious arts, that tells of old fables;[40] -but for the holy Scriptures I cared not. And as it was with me -then, so it is with my brethren now, we were all of one spirit, -loved all the same sins, slighted all the same counsels, promises, -encouragements and threatenings of the Scriptures; and they are -still, as I left them, still in unbelief, still provoking God, -and rejecting good counsel, so hardened in their ways, so bent to -follow sin, that let the Scriptures be showed to them daily, let -the messengers of Christ preach till their hearts ache, till they -fall down dead with preaching, they will rather trample it under -foot, and swine-like rend them, than close in with those gentle -and blessed proffers of the gospel. - -'Nay, father Abraham, but if one should rise from the dead, they -would repent.' Though they have Moses and the prophets, the -Scriptures, they will not repent and close in with Jesus Christ, -though the Scriptures do witness against them. If therefore there -be any good done to them, they must have it another way. I think, -saith he, it would work much on them 'if one should rise from the -dead.' And this truth indeed is so evident, that ungodly ones have -a light esteem of the Scriptures, that it needs not many strong -arguments to prove it, being so evidently manifested by their every -day's practice, both in words and actions, almost in all things -they say and do. Yet for the satisfaction of the reader, I shall -show you by a scripture or two, though I might show many, that -this was and is true, with the generality of the world. See the -words of Nehemiah in his 9th chapter concerning the children of -Israel, who though the Lord offered them mercy upon mercy, as it -is from verse 19-25, yet verse 26, saith he, 'Nevertheless they -were disobedient' for all thy goodness towards them, 'and rebelled -against thee.' But how? 'And cast thy law behind their backs; slew -thy prophets which testified against them, to turn them to thee, -and they wrought great provocations.' - -Observe, 1. They sinned against mercy. And then, 2. They slighted -the law, or Word of God. 3. They slew the prophets that declared -it unto them. 4. The Lord counts it a great provocation. See Hebrews -3:10-19; Zechariah 7:11, 12. 'But they refused to hearken,' saith -he, there of the wicked, 'and pulled away the shoulder, and stopped -their ears, that they should not hear' the law. 'Yea, they made -their hearts' hard as 'an adamant stone, lest they should hear the -law, and the words which the Lord of hosts hath sent' unto them -'in his Spirit by the former prophets,' &c. - -Mark, I pray you, here is also, (1.) A refusing to hearken to the -words of the prophets. (2.) That they might so do, they stopped -their ears. (3.) If anything was to be done, they pulled away -their shoulder. (4.) To effect his, they labour to make their -hearts hard as an adamant stone. (5.) And all this, lest they should -hear and close in with Jesus, and live, and be delivered from the -wrath to come. All which things do hold out an unwillingness to -submit to, and embrace the words of God, and so Jesus Christ which -is testified of by them. Many other scriptures I might bring in -for confirmation of the thing, as that in Amos 7:12, 13; also 1 -Samuel 2:24, 25; 2 Chronicles 25:15, 16; Jeremiah 7:23-28, 16:12. -Read also seriously that saying in 2 Chronicles 36:15, where -he saith, 'And the Lord God of their fathers sent to them by his -messengers, rising up betimes, because he had compassion on his -people, and on his dwelling-place.' And did they make them welcome? -No, but they mocked the messengers of God, and despised his words. -And was that all? No, they 'misused his prophets.' How long? -'Until the wrath of the Lord arose against them. Till there was -no remedy.' See also Jeremiah 29:19, 25:3-7; Luke 11:49. - -And besides, the conversion of almost all men doth bear witness to -the same, both religious and profane persons, in that they daily -neglect, reject, and turn their backs upon the plain testimony of -the Scriptures. As, - -First. Take the THREATENINGS laid down in holy writ, and how are -they disregarded? There are but a few places in the Bible but there -are threatenings against one sinner or other; against drunkards, -swearers, liars, proud persons, strumpets, whoremongers, covetous, -railers, extortioners, thieves, lazy persons. In a word, all manner -of sins are reproved, and without faith in the Lord Jesus, there -is a sore punishment to be executed on the committers of them; -and all this made mention of in the Scriptures. - -But for all this, how thick, and by heaps, do these wretches walk -up and down our streets?[41] Do but go into the alehouses, and -you shall see almost every room besprinkled with them, so foaming -out their own shame, that it is enough to make the heart of a -saint to tremble, insomuch that they would not be bound to have -society with them any long while for all the world. For as the -ways of the godly are not liked of by the wicked, even so the -ways of the wicked 'are an abomination to the just' (Prov 29:27; -Psa 120:5,6). - -1. The Scripture says, 'Cursed is the man that trusteth in man, -and maketh flesh his arm, and whose heart departeth from the LORD' -(Jer 17:5). - -And yet how many poor souls are there in the world, that stand -in so much awe and dread of men, and do so highly esteem their -favour, that they will rather venture their souls in the hands of -the devil with their favour, than they will fly to Jesus Christ -for the salvation of their souls? Nay, though they be convinced -in their souls, that the way is the way of God; yet how do they -labour to stifle conviction, and turn their ears away from the -truth, and all because they will not lose the favour of an opposite -neighbour? O! I dare not for my master, my brother, my landlord, I -shall lose his favour, his house of work, and so decay my calling. -O, saith another, I would willingly go in this way, but for my -father, he chides and tells me he will not stand my friend when I -come to want; I shall never enjoy a pennyworth of his goods; he -will disinherit me. And I dare not, saith another, for my husband, -for he will be a railing, and tells me he will turn me out of -doors, he will beat me, and cut off my legs. But I tell you, if -any of these, or any other things be so prevalent with thee now, -as to keep thee from seeking after Christ in his ways, they will -also be so prevalent with God against thee, as to make him cast -off thy soul, because thou didst rather trust man than God; and -delight in the embracing of man rather than in the favour of the -Lord.[42] - -2. Again, the Scripture saith, 'He that being often reproved, -hardeneth his neck, shall suddenly be destroyed, and that without -remedy' (Prov 29:1). Yet many are so far from turning, though they -have been convinced of their wretched state a hundred times, that -when convictions or trouble for sin comes on their consciences, -they go on still in the same manner resisting and choking the -same, though remediless destruction be hard at their heels. - -3. Again thou hast heard say, 'Except a man be born again,' 'he -cannot enter into the kingdom of God' (John 3:3-7). And yet thou -goest on in a natural state, an unregenerate condition; nay, thou -dost resolve never to turn nor be changed, though hell be appointed -on purpose to swallow up such (Isa 14:9). 'The wicked shall be -turned into hell, and all the nations that forget God' (Psa 9:17). - -4. Again, the Scripture saith plainly that he that loveth and -maketh a lie shall have his part 'in the lake which burneth with -fire and brimstone' (Rev 21:8,27). And yet thou art so far from -dreading it, that it is thy delight to jest and jeer, and lie for -a penny, or twopence, or sixpence, again. And also if thou canst -make the rest of thy companions merry, by telling things that are -false, of them that are better than thyself, thou dost not care -a straw. Or if thou hearest a lie from, or of another, thou wilt -tell it, and swear to the truth of it, O miserable! - -5. Thou hast heard and read, that 'He that believeth not shall be -damned' (Mark 16:16). And that 'all men have not faith' (2 Thess -3:2). And yet thou dost so much disregard these things, that it is -like thou didst scarce ever so much as examine seriously whether -thou wast in the faith or no; but dost content thyself with the -hypocrite's hope, which at the last God will cut off, and count -it not better than the spider's web (Job 8:13,14), or the house -that is builded on the sands (Luke 6:49). Nay, thou peradventure -dost flatter thyself, and thinkest that thy faith is as good -as the best of them all; when, alas, poor soul, thou mayest have -no saving faith at all; which thou hast not, if thou be not born -again, and made a new creature (2 Cor 2:17). - -6. Thou hast heard, that he that neglects God's great salvation -shall never escape his great damnation (Heb 2:3, compared with -Luke 14:24, and Rev 14:19,20). And yet when thou art invited, -intreated, and beseeched to come in, thou wilt make any excuse -to serve the turn (Luke 14:17,18; Rom 12:1; 2 Cor 5:19,20). Nay, -thou wilt be so wicked as to put off Christ time after time, -notwithstanding he is so freely proffered to thee; a little ground, -a few oxen, a farm, a wife, a twopenny matter, a play; nay, the -fear of a mock, a scoff or a jeer, is of greater weight to draw -thee back, than the salvation of thy soul to draw thee forward. - -7. And thou hast heard, that whosoever will be a friend of the -world is the enemy of God (James 4:4). But thou regardest not -these things, but contrariwise; rather than thou wilt be out of -the friendship and favour of this world, thou wilt sin against -thine own conscience, and get thyself into favour by fawning and -flattering of the world. Yea, rather than thou wilt go without it, -thou wilt dissemble, lie, backbite thy neighbour, and an hundred -other tricks thou wilt have. - -8. You have heard that the day of judgment is near, in which you -and I, all of us, must appear before the tribunal of Jesus Christ, -and there be made to give an account to him that is ready to judge -the quick and the dead; even of all that ever we did, yea, of all -our sins in thought, word, and deed, and shall certainly be damned -for them too, if we close not in with our Lord Jesus Christ, -and what he hath done and suffered for eternal life; and that -not notionally or traditionally, but really and savingly, in the -power, and by the operation of the Spirit, through faith (Eccl -11:9, 12:14; Acts 10:42, 17:30,31; 2 Cor 5:10; Heb 9:27; Rev -20:12). 'And I saw the dead, small and great, stand before God; -and the books were opened: and another book was opened, which -is the book of life, and the dead were judged out of those things -which were written in the books.' There is the book of the creatures, -the book of conscience, the book of the Lord's remembrance, the -book of the law, the book of the gospel (Rom 1:20, compare with -Rom 2:12,15; Rev 6:17; John 12:48).[43] Then 'he shall separate -them one from another, as a shepherd divideth his sheep on the -right hand, but the goats on his left' (Matt 25:30-32). 'And shall -say to them on his right hand, Come, ye blessed' (v 34). But to -the other, go, or 'Depart, ye cursed' (v 41). Yet, notwithstanding -the Scriptures do so plainly and plentifully speak of these things, -alas! who is there that is weaned from the world, and from their -sins and pleasures, to fly from the wrath to come? (Matt 3:7). -Notwithstanding the Scripture saith also that heaven and earth -shall pass away, rather than one jot, or one tittle of the word -shall fail, 'till all be fulfilled,' they are so certain (Luke -21:33; Matt 5:18). - -[Second PROMISES.] But leaving the threatenings, let us come to -THE PROMISES, and speak somewhat of them, and you may see how light -men make of them, and how little they set by them, notwithstanding -the mouth of the Lord hath spoken them. As - -1. 'Turn,' ye fools, ye scorners, ye simple ones, 'at my reproof'; -and 'behold I will pour out my Spirit unto you' (Prov 1:23). And -yet persons had rather be in their foolishness and scorning still, -and had rather embrace some filthy lust, than the holy, undefiled, -and blessed Spirit of Christ, through the promise, though by it, -as many as receive it, 'are sealed unto the day of redemption' -(Eph 4:30), and although he that lives and dies without it, is -none of Christ's (Rom 8:9). - -2. God hath said, if thou do but come to him in Christ, 'Though your -sins be as' red as 'scarlet, they shall be as white as snow'; and -he will by no means cast thee away. Compare Isaiah 1:18 with John -6:37. Yet poor souls will not come to Christ that they might have -life (John 5:40), but rather after their hardness and impenitent -heart treasurest up unto themselves wrath against the day of -wrath, and revelation of the righteous judgment of God (Rom 2:5). - -3. Christ Jesus hath said in the Word of truth that if any man will -serve and follow him, where he is, 'there shall also his servant -be' (John 12:26). But yet poor souls choose rather to follow sin, -Satan, and the world, though their companions be the devils and -damned souls for ever (Matt 25:41). - -4. He hath also said, 'Seek ye first the kingdom of God, and all' -other 'things shall be added.' But let whoso will seek after the -kingdom of heaven first for them; for they will take the first -time, while time serves to get the things of this life. And if it -be so, that they must needs seek after heaven, or else be damned, -they will stay till they have more leisure, or till they can better -attend to it; or till they have other things handsome about them, -or till they are older; when they have little else to do, or when -they come to be sick, and to die. Then, Lord, have mercy upon -them! though it be ten thousand to one but they perish for ever. - -For commonly the Lord hath this way to deal with such sinners, -who put him off when he is striving with them, either to laugh at -their calamity, and mock when their fear cometh (Prov 1:26,28). Or -else send them to the gods they have served, which are the devils -(Judg 10:13,14). Go to the gods you have served, and 'let them -deliver you,' saith he; compare this with John 8:44. - -5. He hath said, 'There is no man that forsaketh father, or mother, -wife, or children, or lands, for his sake and the gospel's, but -shall have a hundred fold in this world, with persecution, and in -the world to come life everlasting' (Mark 10:29,30). - -But men, for the most part, are so far off from believing the -certainty of this, that they will scarce lose the earning of a -penny to hear the Word of God, the gospel of salvation. Nay, they -will neither go themselves, nor suffer others to go, if they can -help it, without threatening to do them a mischief, if it lie in -their way. Nay, further, many are so far from parting from any -worldly gain for Christ's sake, and the gospel's, that they are -still striving, by hook and by crook, as we say, by swearing, -lying, cozening, stealing, covetousness, extortion, oppression, -forgery, bribery, flattery, or any other way to get more, thou -they get together with these, death, wrath, damnation, hell, the -devil, and all the plagues that God can pour upon them. And if -any do not run with them to the same excess of riot, but rather -for all their threats will be so bold and careless, as they call -it, as to follow the ways of God; if they can do no more, yet they -will whet their tongues like a sword to wound them, and do them -the greatest mischief they can, both in speaking against them to -neighbours, to wives, to husbands, to landlords, and raising false -reports of them. But let such take heed lest they be in such a -state, and woeful condition as he was in, who said, in vexation -and anguish of soul, One drop of cold water to cool my tongue. - -Thus might I add many things out of the holy Writ, both threatenings -and promises, besides those heavenly counsels, loving reproofs, -free invitations to all sorts of sinners, both old and young, rich -and poor, bond and free, wise and unwise. All which have been, -now are, and is to be feared, as long as this world lasts, will -be trampled under the feet of those swine, I call them not men, -who will continue in the same. But take a review of some of them:-- - -1. Counsel. - -What heavenly counsel is that where Christ saith, 'buy of me gold -tried by the fire, that thou mayest be rich, and white raiment -that thou mayest be clothed, and that the shame of thy nakedness -do not appear' (Rev 3:18). Also that, 'Ho, every one that thirsteth, -come ye to the waters; yea, come, buy wine and milk without money -and without price' (Isa 55:1). 'Hear, and your soul shall live' (v -3). 'Take hold of my strength, that you may make peace with me, -and you shall make peace with me' (Isa 27:5). - -2. Instruction. - -What instruction is here? - -'Hear instruction and be wise, and refuse it not. Blessed is the -man that heareth me,' saith Christ, 'watching daily at my gates, -waiting at the posts of my doors. For whoso findeth me, findeth -life, and shall obtain favour of the Lord' (Prov 8:33-35). Take -heed that no man deceive you by any means. 'Labour not for the meat -which perisheth, but for that meat which endureth unto everlasting -life' (John 6:27). 'Strive to enter in at the strait gate' (Luke -13:24). 'Believe on the Lord Jesus, and thou shalt be saved' (Acts -16:31). 'Believe not every spirit, but try the spirits.' 'Quench -not the Spirit.' 'Lay hold on eternal life.' 'Let your light so -shine before men, that they may see your good works, and glorify -your Father which is in heaven' (Matt 5:16). Take heed, and beware -of hypocrisy; 'watch and be sober,' 'learn of me,' saith Christ, -'come unto me.' - -3. Forewarning. - -What forewarning is here? - -'Because there is wrath, beware lest he take thee away with his -stroke, then a great ransom cannot deliver thee' (Job 36:18). 'Be -ye not mockers, lest your hands be made strong, for I have heard -from the Lord God of hosts, a consumption even determined upon -the whole earth' (Isa 28:22). 'Beware, therefore, lest that come -upon you that is written, Behold, ye despisers, and wonder and -perish. For I work a work in your days, which ye shall in no wise -believe, though a man declare it unto you' (Acts 13:40,41). 'Let -him that thinketh he standeth take heed lest he fall' (1 Cor 10:12). -'Watch and pray, that you enter not into temptation' (Matt 26:41). -'Let us therefore fear lest a promise being' made, and 'left us -of entering into his rest, any of you should seem to come short -of it' (Heb 4:1). 'I will therefore put you in remembrance, though -you once knew this, how that the Lord having saved the people out -of Egypt, afterward destroyed them that believed not' (Jude 5). -'Hold that fast which thou hast, that no man take thy crown' (Rev -3:11). - -4. Comfort. - -What comfort is here? - -'Him that cometh to me, I will in no wise cast out' (John 6:37). -'Come unto me, all ye that labour, and are heavy laden, and I -will give you rest' (Matt 11:28). 'Be of good cheer, thy sins be -forgiven thee' (Matt 9:2). 'I will never leave, nor forsake thee,' -for 'I have loved thee with an everlasting love' (Jer 31:3). 'I -lay down my life for the sheep.' I lay down my life that they may -have life. 'I am come that they might have life, and that they might -have it more abundantly.' 'I have heard thee in a time accepted, -and in the day of salvation have I succoured thee' (2 Cor 6:2). -'Though your sins be as scarlet, they shall be as white as snow, -though they be red like crimson, they shall be as wool.' 'For I -have blotted out as a thick cloud thy transgression, and as a cloud -thy sins; return unto me, for I have redeemed thee' (Isa 44:22). - -5. Grief to those that fall short. - -O sad grief! - -'How have I hated instruction, and my heart despised reproof, and -have not obeyed the voice of my teachers, nor inclined mine ear -to them that instructed me' (Prov 5:11-13). They shall 'curse their -king and their God, and look upward. And they shall look unto the -earth, and behold trouble and darkness, dimness of anguish, and -they shall be driven to darkness' (Isa 8:21,22). 'He hath dispersed' -abroad, 'he hath given to the poor, his righteousness endureth -for ever.--The wicked shall see it, and be grieved, he shall gnash -his teeth, and melt away; the desire of the wicked shall perish' -(Psa 112:9,10). 'There shall be weeping,--when ye shall see Abraham, -and Isaac, and Jacob, and all the prophets in the kingdom of God, -and you yourselves thrust out' (Luke 13:28). All which things are -slighted by the world. - -Thus much, in short, touching this, That ungodly men undervalue -the Scriptures, and give no credit to them, when the truth that -is contained in them is held forth in simplicity unto them, but -rather cry out, Nay, but if one should rise from the dead then -they think something might be done; when alas, though signs and -wonders were wrought by the hands of those that preach the gospel, -these poor creatures would never the sooner convert, though they -suppose they should, as is evident by the carriages of their -forerunners, who albeit the Lord Jesus Christ himself did confirm -his doctrine by miracles, as opening blind eyes, casting out -of devils, and raising the dead, they were so far from receiving -either him or his doctrine, that they put him to death for his -pains! Though he had done so many miracles among them, yet they -believed not in him (John 12:37). - -But to pass this, I shall lay down some of the grounds of their -rejecting and undervaluing the Scriptures, and so pass on. - -1. [Ground.] Because they do not believe that they are the Word of -God, but rather suppose them to be the inventions of men, written -by some politicians, on purpose to make poor ignorant people to -submit to some religion and government.[44] Though they do not -say this, yet their practices testify the same; as he that when he -hears the words of the curse, yet blesseth himself in his heart, -and saith he shall have peace, though God saith he shall have none -(Deut 29:18-20). And this must needs be, for did but men believe -this, that it is the Word of God, then they must believe that he -that speak it is true, therefore shall every word and tittle be -fulfilled. And if they come once to this, unless they be stark -mad, they will have a care how they do throw themselves under the -lash of eternal vengeance. For the reason why the Thessalonians -received the Word, was, because they believed it was the Word of -God, and not the word of man, which did effectually work in them -by their thus believing. 'When ye received the Word of God which -ye heard of us,' saith he, 'ye received it not as the word of man, -but, as it is in truth, the Word of God, which effectually worketh -also in you that believe' (1 Thess 2:13). So that did a man but -receive it in hearing, or reading, or meditating, as it is the -Word of God, they would be converted. 'But the Word preached did -not profit,--not being mixed with faith in them that heard it' -(Heb 4:2). - -2. [Ground.] Because they do not indeed see themselves by nature -heirs of that exceeding wrath and vengeance that the Scriptures -testify of. For did they but consider what God intends to do with -those that live and die in a natural state, it would either sink -them into despair, or make them fly for refuge to the hope that -is set before them. But if there be never such sins committed, -and never so great wrath denounced, and the time of execution be -never so near, yet if the party that is guilty be senseless, and -altogether ignorant thereof, he will be careless, and regards it -nothing at all. And that man, by nature, is in this condition, it -is evident. For, take the same man that is senseless, and ignorant -of that misery he is in by nature, I say, take him at another time -when he is a little awakened, and then you shall hear him roar, -and cry out so long as trouble is upon him, and a sense of the -wrath of God hanging over his head, Good sirs, what must I do to -be saved? - -Though the same man at another time, when his conscience is fallen -asleep, and grown hard, will lie like the smith's dog at the foot -of the anvil, though the fire-sparks fly in his face. But, as I -said before, when any one is a little awakened, O what work will -one verse, one line, nay, one word of the holy Scriptures make in -his heart.[45] He cannot eat, sleep, work, keep company with his -former companions, and all because he is afraid that the damnation -spoken of in Scripture will fall to his share, like Balaam, who -said, 'I cannot go beyond the word of the Lord' (Num 22:18). So -long as he had something of the word of the Lord with authority, -severity, and power on his heart; but at another time he could -teach 'Balak to cast a stumbling-block before the children of -Israel' (Rev 2:14). - -3. [Ground.] Because the carnal priests do tickle the ears of their -hearers with vain philosophy and deceit, and thereby harden their -hearts against the simplicity of the gospel and Word of God, which -things the apostle admonished those that have a mind to close in -with Christ to avoid, saying, 'Beware lest any man,' be he what -he will, 'spoil you through philosophy and vain deceit, after -the traditions of men, and rudiments of the world, and not after -Christ' (Col 2:8). And you who muzzle up your people in ignorance -with Aristotle, Plato, and the rest of the heathenish philosophers, -and preach little, if anything, of Christ rightly; I say unto you, -that you will find you have sinned against God, and beguiled your -hearers, when God shall, in the judgment-day, lay the cause of the -damnation of many thousands of souls to your charge, and say, He -will require their blood at your hands (Eze 33:6). - -4. [Ground.] Another reason why the carnal unbelieving world do -so slight the Scriptures and Word of God, is, because the judgment -spoken of in the Scripture is not presently executed on the -transgressors. 'Because sentence against an evil work is not executed -speedily, therefore the heart of the sons of men is fully set in -them to do evil' (Eccl 8:11). Because God doth not presently strike -the poor wretch as soon as he sins, but waits, and forbears, and -is patient, therefore the world judging God to be unfaithful, -go to it again and again, and every time grow harder and harder, -till at last God is forced either to stretch out his mighty power -to turn them, or else send death, with the devil and hell, to -fetch them. 'Thou thoughtest,' saith God, 'that I was altogether -such an one as thyself, but I will reprove thee, and set them in -order before thine eyes. Now consider this, ye that forget God, -lest I tear you in pieces, and there be none to deliver' (Psa -50:21,22). - -5. [Ground.] Another reason why the blind world do slight the -authority of Scripture, is, because they give ear to the devil, -who, through his subtilty, casteth false evasions and corrupt -interpretations on them, rendering them not so point blank the -mind of God, and a rule for direction to poor souls, persuading -them that they must give ear and way to something else besides, and -beyond that; or else he labours to render it vile and contemptible, -by persuading them that it is a dead letter, when indeed they know -not what they say, nor whereof they affirm. For the Scripture is -not so dead but that the knowledge of it is able to make any man -wise unto salvation, through faith and love, which is in Christ -Jesus (2 Tim 3:15); and is profitable for instruction, reproof, and -correction in righteousness, that the man of God may be thoroughly -furnished to all good works (v 17). - -And where it is said the letter killeth, he meaneth the law, as it -is the ministration of damnation, or a covenant of works, and so -indeed it doth kill, and must do so, because it is just, forasmuch -as the party that is under the same is not able to yield to it a -complete and continual obedience. But yet I will call Peter and Paul -to witness that the Scriptures are of a very glorious concernment, -inasmuch as in them is held forth to us the way of life; and -also in that they do administer good ground of hope to us. 'For -whatsoever things were written aforetime were written for our -learning, that we through patience and comfort of the Scriptures -might have hope' (Rom 15:4). And again, 'Now to him that is of -power to stablish you according to my gospel, and the preaching -of Jesus Christ, according to the revelation of the mystery, which -was kept secret since the world began, but now is made manifest, -and by the Scriptures of the prophets, according to the commandment -of the everlasting God, made known to all nations for the obedience -of faith' (Rom 16:25,26). And therefore whosoever they be that -slight the Scriptures, they slight that which is no less than the -Word of God; and they who slight that, slight him that spake it; -and they that do so, let them look to themselves, for God will -be revenged on such. Much more might be said to this thing, but -I would not be tedious. - -A word or two more, so I have done with this. Consider the danger -of slighting the words of the prophets or apostles, whether they -be correction, reproof, admonition, forewarning, or the blessed -invitations and promises contained in them. - -1. [Consider] Such souls do provoke God to anger, and to execute -his vengeance on them. 'They refused to hearken, and pulled away -the shoulder, and stopped their ears, that they should not hear' -the law, and 'they made their hearts as an adamant stone, lest -they should hear the law, and the words which the Lord of Hosts -hath sent in his Spirit by the former prophets; therefore came a -great wrath from the Lord of Hosts' (Zech 7:11,12). - -2. [Consider] God will not regard in their calamity. 'Because I -have called, and ye refused; I have stretched out my hand, and no -man regarded; but ye have set at nought all my counsel, and would -none of my reproof. I also will laugh at your calamity, I will -mock when your fear cometh. When your fear cometh as desolation, -and your destruction cometh as a whirlwind. Then shall they call -upon me, but I will not answer; they shall seek me early, but they -shall not find me' (Prov 1:24-28). - -3. [Consider] God doth commonly give up such men to delusions, -to believe lies. 'Because they received not the love of the truth -that they might be saved,' therefore 'God shall send them strong -delusion, that they should believe a lie, that they all might be -damned' (2 Thess 2:10-12). - -4. [Consider] In a word, they that do continue to reject and -slight the Word of God, they are such, for the most part, as are -ordained to be damned. Old Eli, his sons not hearkening to the -voice of their father reproving them for their sins, but disobeying -his voice, it is said, It was 'because the Lord would slay them' -(1 Sam 2:25). Again see in 2 Chronicles 25:15, 16. Amaziah having -sinned against the Lord, he sends to him a prophet to reprove -him; but Amaziah says, 'Forbear, why shouldest thou be smitten?' -He did not hearken to the word of God, 'Then the prophet forbare, -saying, I know that God hath determined to destroy thee, because -thou hast--not hearkened unto my counsel.' Read, therefore, and -the Lord give thee understanding. For a miserable end will those -have that go on sinning against God, rejecting his Word. - -Other things might have been observed from this verse, which at -this time I shall pass by; partly because the sum of them hath -been touched already, and may be more clearly hinted at in the -following verse; and therefore I shall speak a few words to the -next verse, and so draw towards a conclusion. - -Verse 31.--'And he said unto him, If they hear not Moses and the -prophets, neither will they be persuaded, though one rose from -the dead.' - -'And he said'; that is, and God made answer to the words spoken in -the verse before, 'And he said unto him, If they hear not Moses,' -&c. As if he had said, Moses was a man of great renown, a man of -worthy note, a man that talked with God face to face, as a man -speaketh to his friend. The words that Moses spake were such as -I commanded him to speak. Let who will question them, I will own -them, credit them, bless them that close in with them, and curse -those that reject them. - -I myself sent the prophets, they did not run of their own heads, -I gave them commission, I thrust them out, and told them what they -should say. In a word, they have told the world what my mind is -to do, both to sinners and to saints; 'They have Moses and the -prophets, let them hear them.' Therefore he that shall reject and -turn his back either upon the threatenings, counsels, admonitions, -invitations, promises, or whatsoever else I have commanded them to -speak as to salvation and life, and to directions therein, shall -be sure to have a share in the many curses that they have spoken, -and the destruction[46] that is pronounced by them. Again, 'If -they hear not Moses and the prophets,' &c. As if he had said, -Thou wouldst have me send one from the dead unto them; what needs -that? They have my mind already, I have declared unto them what I -intend to stand to, both for saving them that believe, and damning -them that do not. That therefore which I have said I will make -good, whether they hear or forbear. And as for this desire of -yours, you had as good desire me to make a new Bible, and so to -revoke my first sayings by the mouth of my prophets. But I am God -and not man, and my Word is immutable, unchangeable, and shall -stand as fast as my decrees can make it; heaven and earth shall -pass away, but one jot or tittle of my Word shall not pass (Matt -5:18). If thou hadst ten thousand brethren, and every one in -danger of losing his soul, if they did not close in with what is -contained and recorded in the Scriptures of truth, they must even -every one of them perish, and be for ever damned in hell, for the -Scriptures cannot be broken. I did not send them so unadvisedly -to recall it again by another consideration. No, for I speak in -righteousness and in judgment (Isa 63:1-3), and in much wisdom and -counsel. It being therefore gone out of my mouth in this manner, -it shall not return in vain, until it hath accomplished the thing -whereto I have sent it (Isa 55:11). - -But again, thou supposest that miracles and wonders will work more -on them, which makes thee say, Send one from the dead. But herein -thou art mistaken, for I have proved them with that once and -again, by more than one, or two, or three of my servants. How many -miracles did my servant Moses work by commandment from me in the -land of Egypt, at the Red Sea, and in the wilderness! Yet they of -that generation were never the sooner converted for that; but, -notwithstanding, rebelled and lusted, and in their hearts turned -back into Egypt (Acts 7). How many miracles did Samuel, David, -Elias, Elisha, Daniel, and the prophets, together with my Son, -who raised the dead, cast out devils, made them to see that were -born blind, gave and restored limbs! Yet for all this, as I said -before, they hated him, they crucified him. I raised him again -from the dead, and he appeared to his disciples, who were called, -and chosen, and faithful, and he gave them commandment and commission -to go and testify the truth of this to the world; and to confirm -the same he enabled them to speak with divers tongues, and to work -miracles most plentifully, yet there was great persecution raised -against them, insomuch that but a few of them died in their beds. -And, therefore, though thou thinkest that a miracle will do so -much with the world, yet I say no. For if they will not believe -Moses and the prophets, neither will they be persuaded though one -should rise from the dead. - -From these words, therefore, take notice of this truth, namely, -that those who reject and believe not Moses and the prophets are -a very hard-hearted people, that will not be persuaded though one -rise from the dead. They that regard not the holy Scriptures to -turn to God, finding them to testify of his goodness and mercy, -there is but little hopes of their salvation; for they will not, -mark, they will not be persuaded though one should rise from the -dead. This truth is confirmed by Jesus Christ himself. If you read -John 5, where the Lord is speaking of himself that he is the very -Christ, he brings in four or five witnesses to back what he said. -1. John Baptist. 2. The works that his Father gave him to do. 3. -His Father speaking from heaven. 4. The testimony of the Scriptures. -When all this was done, seeing yet they would not believe, he -lays the fault upon one of these two things:--(1.) Their regarding -an esteem among men. (2.) Their not believing of the prophets' -writings, even Moses and the rest. 'For had ye believed Moses,' -saith he, 'ye would have believed me; for he wrote of me. But if -ye believe not his writings, how shall ye believe my words?' - -Now, I say, he that shall slight the Scriptures, and the testimony -of the prophets in them concerning Jesus Christ, must needs be in -great danger of losing his soul, if he abide in this condition; -because he that slights the testimony doth also slight the thing -testified of, let him say the contrary never so often. For as Jesus -Christ hath here laid down the reason of men's not receiving him, -so the apostle in another place lays down the reason again with -a high and mighty aggravation (1 John 5:10), saying, 'He that -believeth on the Son of God hath the witness in himself: he that -believeth not God hath made him a liar, because he believeth not -the record,' mark, 'the record that God gave of his Son.' The -record, you will say, what is that? Why even the testimony that -God gave of him by the mouth of all the holy prophets since the -world began (Acts 3:18-20). That is, God sending his holy Spirit -into the hearts of his servants, the prophets and apostles, he, -by his Spirit in them, did bear witness or record of the truth -of salvation by his Son Jesus, both before and after his coming. -And thus is that place also to be understood which saith, 'There -are three that bear witness in earth, the Spirit, and the water, -and the blood.' That is, the Spirit in the apostles which preached -him to the world, as is clear if you read seriously 1 Thessalonians -4:8. The apostle, speaking of Jesus Christ and obedience to God -through him, saith thus, Now 'he that despiseth, despiseth not -man, but God.' But it is you that speak; true, but it is by and -through the Spirit, 'He therefore that despiseth, despiseth not -man, but God, who hath also given unto us his Holy Spirit.' This -is therefore a mighty confirmation of this truth, that he that -slights the record or testimony that God, by his Spirit in his -prophets and apostles, hath testified unto us, slights the testimony -of the Spirit who moved them to speak these things; and if so, -then I would fain know how any man can be saved by Jesus Christ -that slights the testimony concerning Christ, yea, the testimony -of his own Spirit concerning his own self? It is true men may -pretend to have the testimony of the Spirit, and from that conceit -set a low esteem on the holy Scriptures; but that spirit that -dwelleth in them and teacheth them so to do, it is no better than -the spirit of Satan, though it calls itself by the name of the -Spirit of Christ. 'To the law,' therefore, 'and to the testimony,' -try them by that; 'if they speak not according to this word, it -is because there is no light in them.' - -The apostle Peter, when he speaks of the glorious voice that he -had from the excellent majesty, saying of Christ, 'This is my -beloved Son, hear him,' saith thus to them whom he wrote unto, -'You have also a more sure word of prophecy,' or of the prophets, -for so you may read it, 'unto which ye do well that ye take heed.' -That is, though we tell you that we had this excellent testimony -from his own mouth evidently, yet you have the prophets. We tell -you this, and you need not doubt of the truth of it; but if you -should, yet you may not, must not, ought not to question them. -Search therefore into them, until the day dawn, and the day-star -arise in your hearts. That is until by the same Spirit that gave -forth the Scripture you find the truth confirmed to your souls, -which you have recorded in the Scriptures--that this word of -prophecy, or of the prophets, is the Scriptures. Read on; for, -saith he, 'knowing this first, that no prophecy of the scripture -is of any private interpretation,' &c. (2 Peter 1:20). - -[Object.] But, you will say, What needs all this ado, and why is -all this time and pains spent in speaking to this that is surely -believed already? This is a thing received by all, that they -believe the Scriptures to be the Word of God, that sure word of -prophecy; and therefore you need not spend your time in proving -these things, and the truth of them, seeing we grant and confess -the truth of it before you being to speak your judgment of them. - -Answ. The truths of God cannot be borne witness unto too often; -you may as well say, 1. You need not preach Jesus Christ so much, -seeing he hath been, and is received for the true Messias already. -2. Though many may suppose that they do believe the Scriptures, -yet if they were but well examined, you will find them either -by word of mouth, or else by conversation, to deny, reject, and -slight the holy Scriptures. It is true, there is a notional and -historical assent in the head. I say, in the head of many, or most, -to the truth contained in Scripture. But try them, I say, and you -shall find but a little, if any, of the faith of the operation -of God in the hearts of poor men, to believe the Scriptures, and -things contained in them. Many, yea, most men believe the Scriptures -as they believe a fable, a story, a tale, of which there is no -certainty! But alas! there are but few do in deed and in truth -believe the Scriptures to be the very Word of God. - -Object. But you will say, This seems strange to me. - -Answ. And it seems as true to me, and I doubt not but to make it -manifest, that there are but few, yea, very few, that do effectually, -for that I aim at, believe the Scriptures and the truths contained -in and spoken of by them. - -But to make this appear, and that to purpose, if God will, I shall -lay you down the several operations that the Scriptures have on -them who do effectually believe the things contained in them. - -First. He that doth effectually believe the Scriptures, hath in -the first place been killed, I say killed by the authority of the -holy Scriptures; struck stark dead in a spiritual sense, by the -holy Scriptures, being set home by that Spirit, which gave them -forth, upon the soul. 'The letter killeth'; the letter strikes -men dead (2 Cor 3:6). And this Paul witnessed and found, before -he could say, I believe all that the prophets have spoken. Where -he saith, 'I was alive without the law once.' That is, in my natural -state, before the law was set on my heart with power; 'But when -the commandment came, sin revived and I died' (Rom 7:9). 'And -that law which was ordained to life, I found to be unto death; -for sin, taking occasion by the commandment, deceived me, and -by it slew me' (v 11). Now that which is called 'the letter' in -2 Corinthians, is called the law in Romans 7, which by its power -and operation, as it is wielded by the Spirit of God, doth in the -first place kill and slay all those that are enabled to believe -the Scriptures. I kill, saith God: that is, with my law I pierce, -I wound, I prick men into the very heart, by showing them their sins -against my law (Deut 31:26; Acts 2:37). And he that is ignorant -of this, is also ignorant of, and doth not really and effectually -believe the Scripture. - -But you will say, How doth the law kill and strike dead the poor -creatures? - -Answ. The letter or law doth kill thus. It is set home upon the -soul, and discovers to the soul its transgressions against the -law, and shows the soul also, that it cannot completely satisfy -the justice of God, for the breach of his law, therefore it is -condemned (John 3:18). Mark, 'He that believeth not, is condemned -already.' To wit, by the law, that is, the law doth condemn him; -yea, it hath condemned him already for his sins against it; as it -is written, 'Cursed is every one that continueth not in all things -which are written in the book of the law to do them' (Gal 3:10). -Now all men as they come into the world are in this condition, -that is, condemned by the law. Yet not believing their condemnation -by the law really, they do not also believe really and effectually -the law that doth condemn them. For as men have but a notion of -the one, that is, their condemnation, because of sins against the -law: so they have but a notion of the condemning, killing, and -destroying power of the law. For, as the one is, so in these things -always is the other. There is no man that doth really believe the -law or gospel, further than they do feel the power and authority -of them in their hearts. 'Ye do err, not knowing the Scriptures, -nor the power of God.' Now this letter or law, is not to be -taken in the largest sense, but is strictly to be tied to the ten -commandments, whose proper work is only by showing the soul its -sin against this law, to kill, and there leaves him stark dead, -not giving him the least life, or support, or comfort, but leaves -the soul in a helpless and hopeless condition, as from itself, or -any other mere creature. - -It is true the law hath laid all men for dead, as they come into -the world; but all men do not see themselves dead, until they -see that law that struck them dead, striking in their souls, and -having struck them that fatal blow. As a man that is fast asleep -in a house, and that on fire about his ears, and he not knowing -of it because he is asleep; even so, because poor souls are asleep -in sin, though the wrath of God, the curse of his law, and the -flames of hell have beset them round about, yet they do not believe -it, because they are asleep in sin. Now, as he that is awakened -and sees this, sees that through this he is a dead man; even so -they that do see their state by nature, being such a sad condition, -do also see themselves by that law to be dead men naturally. - -But now, when didst thou feel the power of this first part of the -Scripture, the law, so mighty as to strike thee dead? If not, thou -dost not so much as verily believe that part of the Scripture that -doth contain the law in it, to be the truth of God. Yet if thou -shouldest have felt something, I say, something of the killing -power of the law of God in thine heart, this is not an argument to -prove that thou believest all the things contained in Scripture, -for there is gospel as well as law, and therefore I shall speak -to that also, that is, whether thou hast felt the power of the -gospel, as well as something of the power of the law. - -Second. Then thou hast found the power of the gospel, and so -believed it, thou hast found it thus with thy soul. - -1. Thou hast been showed by the Word or truth of the gospel, -in the light of the Spirit of Christ, that by nature thou wert -without the true faith of the Son of God in thy soul. For when He, -the Spirit, is come, he shall show men that 'they believe not in -me,' saith Christ (John 16:9). Mark, though thou hast, as I said -before, felt somewhat of the power of the law, letter, or ten -commandments, yet, as thou hast not been brought to this, to see by -the Spirit in the gospel, that thou art without faith by nature, -thou hast not yet tasted, much less believed, any part of the -gospel. For the gospel and the law are two distinct covenants. -And they that are under the law or first covenant, and yet in the -meantime to be a stranger to the covenant of promise, that is, the -gospel, and so have no hope in them (Eph 2:12). There is not any -promise that can be savingly believed, until the soul be by the -gospel converted to Jesus Christ. For though men do think never -so much that they believe the things or the Word of the gospel -of our salvation; yet unless they have the work of grace in their -souls, they do not, cannot rightly believe the things contained -in the Scriptures. Again, - -2. As the law killeth those that believe it, even so the promises -contained in the gospel do, through faith, administer comfort to -those that believe it aright. My words, saith Christ, My words, -'they are Spirit, and they are life' (John 6:63). As if he had -said, the words contained in the law as a covenant of works, they -wound, they kill, they strike dead those that are under them. But -as for me, 'The words that I speak unto you, they are spirit, and -they are life.' That is, whosoever doth receive them believingly, -shall find them full of operation, to comfort, quicken, and revive -their soul. For as I did not come into the world to destroy men's -lives, so the words that I speak, as I am sent to preach the -gospel, they have no such tendency unto those that believe them. The -promises that are in the gospel, O how do they comfort them! Such -a promise, and such a promise, O how sweet is it! How comfortable -to those that believe them! Alas! there are many poor souls that -think they believe the Scriptures to be the Word of God, and yet -they never enjoyed anything of the life and promises; they come -in upon the heart to quicken, to revive thee, to raise thee from -the sentence of death that is passed on thee by the law. And through -the faith that is wrought in thy soul, by the operation of God's -Holy Spirit, though once killed by the law or letter, thou art -made alive in the Lord Jesus Christ, who is presented to thy soul -in the promises. - -Third. Dost thou in deed and in truth believe the Scriptures to -be the Word of God? Then the things contained in them, especially -the things of the gospel, are very excellent to thy soul; as -the birth of Christ, the death, resurrection, intercession, and -second coming. O how precious and excellent are they to thy soul! -insomuch that thou regardest nothing in comparison of them! O! it -is Christ's birth, death, blood, resurrection, &c., according to -the Scriptures, that thou dost rejoice in exceedingly, and abundantly -desire after! 'Whom having not seen, ye love; in whom thou now ye -see him not, yet believing ye rejoice, with joy unspeakable, and -full of glory' (1 Cor 15:1-6, compared with Phil 3:6-8; 1 Peter -1:8). - -Fourth. Dost thou believe the Scriptures to be the Word of God? -Then thou standest in awe of, and dost much reverence them. Why, -they are the Word of God, the true sayings of God; they are the -counsel of God; they are his promises and his threatenings. Poor -souls are apt to think, if I could hear God speak to me from heaven -with an audible voice, then sure I should be serious and believe -it. But truly, if God should speak to thee from heaven, except -thou wert converted, thou wouldst not regard, nor really believe -him. But if thou dost believe the Scriptures, thou seest that -they are the truth as really as if God should speak to thee from -heaven through the clouds, and therefore never flatter thyself, -foolishly thinking, that if it were so and so, then thou couldst -believe. I tell thee, saith Christ, If they believe 'not Moses -and the prophets, neither will they believe though one should rise -from the dead.' But, - -Fifth. Dost thou believe the Scriptures to be the Word of God? -Then, through faith in Christ, thou endeavourest to have thy life -squared according to the Scriptures, both in word and practice. -Nay, this I say, thou mayest have though thou do not believe -them all. My meaning is, that if thou believe none but the ten -commandments, thy life may be, according to them, a legal holy -life; and if thou do believe the gospel too, then thy life will -be the faith of the Lord Jesus Christ; that is, either thou wilt -live in the blessed and holy enjoyment of what is testified in -the Scripture concerning the glorious things of the Lord Jesus -Christ, or else thou wilt be exceedingly panting after them. For -the Scriptures carry such a blessed beauty in them to that soul -that hath faith in the things contained in them, that they do take -the heart and captivate the soul of him that believeth them into -the love and liking of them, believing all things that are written -in the law and the prophets, and have hope towards God that there -shall be a resurrection of the dead, both of the just and unjust. -'And herein do I exercise myself, to have always a conscience void -of offence toward God and toward men' (Acts 24:14-16). - -Sixth. He that believes the Scriptures to be the Word of God, if -he do but suppose that any one place of Scripture doth exclude him, -and shut him out of, and from a share in the promises contained -in them, O it will trouble him, grieve him, perplex him. Yea, -he will not be satisfied until he be resolved, and the contrary -sealed to his soul; for he knows that the Scriptures are the word -of God, all truth; and therefore he knows that if any one sentence -doth exclude or bar him out for want of this or the other -qualification, he knows also that not the word alone shuts him -out, but he that speaks it, even God himself. And, therefore, he -cannot, will not, dare not be contented until he find his soul and -Scripture together, with the things contained therein, to embrace -each other, and a sweet correspondency and agreement between -them. For you must know that to him that believes the Scriptures -aright, the promises, or threatenings, are of more power to comfort -or cast down, than all the promises or threatenings of all the men -in the world. And this was the cause why the martyrs of Jesus did -so slight both the promises of their adversaries, when they would -have overcome them, with proffering the great things of this world -unto them, and also their threatenings, when they told them they -would rack them, hang them, burn them (Acts 20:24). None of these -things could prevail upon them, or against them; because they did -most really believe the Scriptures, and the things contained in -them, as is clearly found, and to be seen in Hebrews 11, and also -in Mr. Fox's records of their brethren. - -Seventh. He that believeth the Scriptures to be the Word of God, -believeth that men must be born again, and also be partakers of -that faith which is of the operation of God, according as he hath -read and believed, or else he must and shall be damned. And he -that believeth this aright will not be contented until, according -as it is written, he do partake of and enjoy the new birth, and -until he do find, through grace, that faith that is wrought by -the operation of God in his soul. For this is the cause why men -do satisfy themselves with so slender a conceited hope that their -state is good, when it is nothing so, namely, because they do not -credit the Scripture; for did they, they would look into their -own hearts, and examine seriously whether that faith, that hope, -that grace which they think they have be of that nature, and -wrought by that spirit and power that the Scripture speaketh of. -I speak this of an effectual believing, without which all other -is nothing unto salvation. - -[FIVE USES BY WAY OF SELF-EXAMINATION.] - -Now then, because I would not be too tedious, I shall at this -time lay down no more discoveries of such an one as doth savingly -believe the Scriptures, and the things contained in them, but shall -speak a few words of examination concerning the things already -mentioned. As, - -First USE. Thou sayest thou dost in deed and in truth effectually -believe the Scriptures: I ask, therefore, wast thou ever killed -stark dead by the law of works contained in the Scriptures--killed -by the law or letter, and made to see thy sins against it, and left -in a helpless condition by that law? For, as I said, the proper -work of the law is to slay the soul, and to leave it dead in -a helpless state. For it doth neither give the soul any comfort -itself when it comes, nor doth it show the soul where comfort -is to be had; and therefore it is called 'the ministration -of condemnation,' as in 2 Corinthians 3:9, 'the ministration of -death,' verse 7. For though men may have a notion of the blessed -Word of God, as the children had, yet before they be converted it -may truly be said of them, Ye err, not knowing the Scriptures, -nor the power of God (Mark 12:24). - -Second USE. You say you do believe the Scriptures to be the Word -of God. I say again, Examine, wast thou ever quickened from a dead -state by the power of the Spirit of Christ, through the other part -of the Scripture; that is to say, by the power of God in his Son -Jesus Christ, through the covenant of promise? I tell thee from -the Lord, if thou hast, thou hast felt such a quickening power -in the words of Christ (John 6) that thou hast been lifted out of -that dead condition that thou before wast in. And that when thou -wast under the guilt of sin, the curse of the law, and the power -of the devil, and the justice of the great God, thou hast been -enabled, by the power of God in Christ, revealed to thee by the -Spirit through and by the Scripture, to look sin, death, hell, the -devil, and the law, and all things that are at enmity with thee, -with boldness and comfort in the face, through the blood, death, -righteousness, resurrection, and intercession of Christ, made -mention of in the Scriptures. And, - -Third USE. On this account, O how excellent are the Scriptures to -thy soul! O how much virtue dost thou see in such a promise, in -such an invitation! They are so large as to say, Christ will in no -wise cast me out! My crimson sins shall be white as snow! I tell -thee, friend, there are some promises that the Lord hath helped me -to lay hold of Jesus Christ through and by, that I would not have -out of the Bible for as much gold and silver as can lie between -York and London piled up to the stars; because through them Christ -is pleased by his Spirit to convey comfort to my soul. I say, when -the law curses, when the devil tempts, when hell-fire flames in -my conscience, my sins with the guilt of them tearing of me, then -is Christ revealed so sweetly to my poor soul through the promises -that all is forced to fly and leave off to accuse my soul. So -also, when the world frowns, when the enemies rage and threaten to -kill me, then also the precious, the exceeding great and precious -promises do weigh down all, and comfort the soul against all. This -is the effect of believing the Scriptures savingly; for they that -do so have by and through the Scriptures good comfort, and also -ground of hope, believing those things to be its own which the -Scriptures hold forth (Rom 15:4). - -Fourth USE. Examine, Dost thou stand in awe of sinning against -God, because he hath in the Scriptures commanded thee to abstain -from it? Dost thou give diligence to make thy calling and election -sure, because God commanded it in Scripture? Dost thou examine -thyself whether thou be in the faith or no, having a command in -Scripture so to do? Or dost thou, notwithstanding what thou readest -in the Scripture, follow the world, delight in sin, neglect coming -to Jesus Christ, speak evil of the saints, slight and make a mock -at the ordinance of God, delight in wicked company, and the like? -Then know that it is because thou dost not in deed and in truth -believe the Scriptures effectually. For, as I said before, if a -man do believe them, and that savingly, then he stands in awe, he -looks to his steps, he turns his feet from evil, and endeavours -to follow that which is good, which God hath commanded in the -Scriptures of truth; yet not from a legal or natural principle; -that is, to seek for life by doing that good thing, but knowing -that salvation is already obtained for him by the blood of that -man Christ Jesus on the cross because he believes the Scriptures, -therefore, mark I pray, therefore, I say, he labours to walk with -his God in all well-pleasing and godliness, because the sweet -power of the loves of Christ, which he feels in his soul by the -Spirit, according to the Scriptures, constrain him so to do (2 -Cor 5:14). - -Fifth USE. Examine again, Dost thou labour after those qualifications -that the Scriptures do describe a child of God by? That is, -faith, yea the right faith, the most holy faith, the faith of the -operation of God. And also, dost thou examine whether there is a -real growth of grace in thy soul, as love, zeal, self-denial, and -a seeking by all means to attain, if possible, to the resurrection -of the dead? That is, not to satisfy thyself until thou be dissolved -and rid of this body of death, and be transformed into that glory -that the saints shall be in after the resurrection-day. And in the -meantime dost labour and take all opportunities to walk as near -as may be to the pitch, though thou know thou canst not attain it -perfectly. Yet, I say, thou dost aim at it, seek after it, press -towards it, and to hold on in thy race; thou shunnest that which -may any way hinder thee, and also closest in with what may any -way further the same; knowing that that must be, or desiring that -it should be, thine eternal frame, and therefore out of love and -liking to it thou dost desire and long after it, as being the -thing that doth most please thy soul. - -Or how is it with thy soul? Art thou such an one as regards not -these things, but rather busy thy thoughts about the things here -below, following those things that have no scent of divine glory -upon them? If so, look to thyself, thou art an unbeliever, and so -under the wrath of God, and wilt for certain fall into the same -place of torment that thy fellows have fallen into before thee, -to the grief of thy own soul, and thy everlasting destruction. - -Consider and regard these things, and lay them to thy heart before -it be too late to recover thyself, by repenting of the one, and -desiring to close in with the other. O! I say, regard, regard, for -hell is hot. God's hand is up, the law is resolved to discharge -against thy soul! The judgment-day is at hand, the graves are ready -to fly open, the trumpet is near the sounding, the sentence will -ere long be passed, and then you and I cannot call time again. - -[USE AND APPLICATION.] - -[47]But again, seeing they are so certain, so sure, so irrevocable -and firm, and seeing the saving faith of the things contained -therein, is to reform the soul, and bring it over into the things -of God, really conforming to the things contained therein, both -to the point of justification, and also an impartial walking, and -giving up thy soul and body to a conformity to all the commands, -counsels, instructions, and exhortations contained therein; this -then will learn us how to judge of those who give up themselves -to walk in the imaginations of their own hearts, who slight and -lay aside the Scriptures, counting them but empty and uncertain -things, and will live every day in open contradiction to what is -contained, commanded, and forbidden therein. As - -FIRST. This will show us that all your drunkards, whoremasters, liars, -thieves, swearers, backbiters, slanderers, scoffers at goodness, -&c. I say, we may see by this that they that live in such things, -have not the faith of these things contained in their hearts, -seeing they delight to practise those things that are forbidden -by and in them. And so, they continuing living and dying in this -state, we may conclude without fear that these portions of holy -Scripture belong unto them, and shall for certain be fulfilled -upon them: 'He that believeth not shall be damned' (Mark 16:16). -'The unrighteous shall not inherit the kingdom of God' (1 Cor -6:9,10). 'But the abominable, the unbelieving, the whoremongers, -and all liars, shall have their part in the lake which burneth -with fire and brimstone' (Rev 21:8). 'Depart, ye cursed, into -everlasting fire, prepared for the devil and his angels' (Matt -25:41). Depart, depart from me, for I will not save you. Depart, -for my blood shall not at all wash you. Depart, for you shall not -set one foot into the kingdom of heaven. - -'Depart, ye cursed,' ye are cursed of God, cursed of his law, -cursed of me, cursed by the saints, and cursed by the angels; -cursed all over, nothing but cursed, and therefore depart from me; -and whither? into everlasting fire--fire that will scald, scorch, -burn, and flame to purpose. 'Fire that shall never be quenched' -(Mark 9). Fire that will last to all eternity. And must we be -all alone? No, you shall have company, store of company with you. -Namely, all the raging, roaring devils, together with an innumerable -company of fellow-damned sinners, men, women, and children. And -if the Scriptures be true, as they will one day wonderfully appear -to be, then this must and shall be thy portion, if thou live and -die in this state; and of all them who continue in sinning against -the truth contained in the Scriptures. As, - -First. Dost thou delight to sin against plain commands? THOU ART -GONE. - -Second. Dost thou slight and scorn the counsels contained in the -Scriptures, and continue in so doing? THEN THOU ART GONE. - -Third. Dost thou continually neglect to come to Christ, and usest -arguments in thine own heart to satisfy thy soul with so doing? -THEN THOU ART GONE. (Luke 14:17,18, compared with v 24, and Heb -2:3). 'How shall we escape if we neglect so great salvation?' How -shall we escape, that is, there is no way to escape. - -(1.) Because God hath said we shall not (Heb 12:25). 'See that ye -refuse not him that speaketh. For if they escaped not who refused -him that spake on earth,' that was Moses, 'much more shall not we -escape if we turn away from him that speaketh from heaven.' - -(2.) Because he hath not only said they shall not, but also hath -bound it with an oath, saying, 'So I sware in my wrath, They shall -not enter into my rest' (Heb 3:11). To whom did he swear that they -should not enter into his rest? Answer, 'to them that believed -not.' So we see, that they could not enter in because of unbelief -(vv 18,19). - -SECOND. This will teach us what to think and conclude of such, -who, though they do not so openly discover their folly by open -and gross sins against the law, yet will give more heed to their -own spirits, and the movings thereof, though they be neither -commanded nor commended for the same in Scripture; nay, though -the Scripture command and commend the contrary, than they will -to the holy and revealed will of God (Isa 8:20). I say, such men -are in as bad a state as the other to the full, being disobedient -to God's will revealed in his Word, as well as they, though in a -different manner; the one openly transgressing against the plain -and well-known truths revealed in it; the other, though more close -and hidden, yet secretly rejecting and slighting them, giving more -heed to their own spirits, and the motions thereof, although not -warranted by the Scriptures. - -A few words more, and so I shall conclude. And, - -First. Take heed that you content not yourself with a bare notion -of the Scriptures in your heads, by which you may go far, even so -far as to be able to dispute for the truth, to preach the gospel, -and labour to vindicate it in opposition to gainsayers, and yet -be found at the left hand of Christ at the judgment-day, forasmuch -as thou didst content thyself with a notion or traditional knowledge -of them.[48] - -Second. Have a care that thou own the whole Scripture, and not -own one part and neglect another, or slight it; as thus: To own -the law, and slight the gospel; or to think that thou must be -saved by thy good doings and works; for that is all one, as if -thou didst thrust Christ away from thee; or else so to own the -gospel, as if by it thou wert exempted from all obedience to the -ten commandments, and conformity to the law in life and conversation; -for in so doing thou wilt for certain make sure of eternal vengeance. - -Third. Have a care that thou put not wrong names on the things -contained in the Scriptures, as to call the law, Christ, and -Christ, the law, for some having done so, in my knowledge, have -so darkened to themselves the glorious truths of the gospel, that -in a very little time they have been resolved to thwart and oppose -them, and so have made room in their own souls for the devil to -inhabit, and obtained a place in hell for their own souls to be -tormented for ever and ever. - -Against this danger therefore in reading and receiving the testimony -of Scripture, learn to distinguish between the law and the gospel, -and to keep them clear asunder, as to the salvation of thy soul. - -1. And that thou mayest so do, in the first place beg of God that -he would show thee the nature of the gospel, and set it home -effectually with life and power upon thy soul by faith. Which is -this, that God would show thee, that as thou being man hast sinned -against God, so Christ, being God-man, hath bought thee again, and -with his most precious blood set thee free from the bondage thou -hast fallen into by thy sins. And that not upon condition that thou -wilt do thus and thus, this and the other good work; but rather, -that thou, being first justified freely by mere grace through the -blood of Jesus, shouldst also receive thy strength from him who -hath bought thee, to walk before him in all well-pleasing. Being -enabled thereto by virtue of his Spirit, which hath revealed to -thy soul that thou art delivered already from wrath to come, by -the obedience, not of thee, but of another man, viz., Jesus Christ. - -2. Then if the law thou readest of, tell thee in thy conscience -thou must do this and the other good work of the law, if ever thou -wilt be saved; answer plainly, that for thy part thou art resolved -now not to work for life, but to believe in the virtue of that -blood shed upon the cross, upon Mount Calvary, for the remission -of sins. And yet because Christ hath justified thee freely by his -grace, thou wilt serve him in holiness and righteousness all the -days of thy life, yet not in a legal spirit, or in a covenant of -works; but mine obedience, say thou, I will endeavour to have it -free, and cheerful, out of love to my Lord Jesus. - -3. Have a care thou receive not this doctrine in the notion only, -lest thou bring a just damnation upon thy soul, by professing -thyself to be freed by Christ's blood from the guilt of sin, while -thou remainest still a servant to the filth of sin. For I must -tell you, that unless you have the true and saving work of the -faith and grace of the gospel in your hearts, you will either go -on in a legal holiness, according to the tenor of the law; or else -through a notion of the gospel, the devil bewitching and beguiling -thy understanding, will, and affections, thou wilt, Ranter-like, -turn the grace of God into wantonness, and bring upon thy soul -double, if not treble damnation, in that thou couldest not be -contented to be damned for thy sins against the law, but also to -make ruin sure to thy soul, thou wouldst dishonour the gospel, and -turn the grace of God, held forth and discovered to men by that, -into licentiousness.[49] - -But that thou mightest be sure to escape these dangerous rocks on -the right hand and on the left, see that thy faith be such as is -spoken of in Scripture. And that thou be not satisfied without -that, which is a faith wrought by the mighty operation of God, -revealing Christ to and in thee, as having wholly freed thee from -thy sins by his most precious blood. Which faith, if thou attain -unto, will so work in thy heart, that first thou wilt see the -nature of the law, and [secondly] also the nature of the gospel, -and delight in the glory of it; and also thou wilt find an engaging -of thy heart and soul to Jesus Christ, even to the giving up of -thy whole man unto him, to be ruled and governed by him to his -glory, and thy comfort, by the faith of the same Lord Jesus. - - - - -FOOTNOTES: - -[1] There were nine editions of this book published during the -Author's life; all those subsequent to the first have the following -title:--'Sighs from Hell, or the Groans of a Damned Soul; discovering -from the 16th of Luke the lamentable state of the damned: and may -fitly serve as a warning word to sinners, both old and young, by -faith in Jesus Christ, to avoid the same place of torment. With a -discovery of the usefulness of the Scriptures as our safe-conduct -for avoiding the torments of hell. By John Bunyan. London: Printed -for F. Smith, at the Elephant and Castle, without Temple-bar. At -1s bound.' - -[2] In the 'errata' to the first edition, Bunyan says--'At the first -I thought to put out with this a discourage of the two covenants, -which since I thought to put forth in a piece by itself.' This -shows that his great work on the covenants was the fourth volume -which he wrote. In the second edition, the author altered the -arrangement of the text, by placing in his comment on verse 28 -a considerable part of what in the first edition formed the 'use -and application.' - -[3] In the second and subsequent editions, this was altered to 'I -am thine to serve in the Lord Jesus.'--Ed. - -[4] 'Sad' frequently occurs in this treatise; it is from the Saxon, -saetan--set, fixed, gloomy, grievous, mournful.--Ed. - -[5] The first and second editions have 'the saints,' instead of -'such are saints.'--Ed. - -[6] In quoting these passages, Mr. Bunyan has mixed the Puritan -version with that now authorized; very probably, quoting from -memory. His text is from the present version; the reader will see, -by comparison, the different words employed in the two translations.--Ed. - -[7] Solemn truth! The heir of heaven and immortality has to trudge -the street in the foulest weather, while the sinner's lap-dog is -held up to the carriage window, taken out for an airing.--Ed. - -[8] Reader, this feeling yet remains. Christians have recently, -even in Scotland, had to meet in barns, or in the open air, for -worship, because no landowner would sell or let a piece of ground -on which to build a place of worship.--Ed. - -[9] Cannot down; will not receive, submit to, or feel pleasure -in. 'If a boy is hungry, bread by itself will down.'--Locke on -Education. 'Down and beg mercy of the Duke.'--Shakespeare.--Ed. - -[10] Alluding to the awful sufferings of Leighton, and all Christians -of his time, under that bigoted demon in human shape, Laud.--Ed. - -[11] It is a very ancient and prevailing opinion, that man is always -attended by invisible spirits, whose powers or mode of intercourse -with our spirits is unknown. These attendants are most active at -the hour of death. They cannot be seen unless the eyes are made -to possess new or miraculous powers. It may be that, when dying, -the spirit, before it entirely quits its mortal habitation, has a -glimpse of spiritual existences. If so, how awful for the sinner -to see the infernal demons ready to drag away his soul; but most -joyful for the Christian to embrace his celestial guides. This is -illustrated in the Pilgrim's Progress, during Christian's conflict -at the hour of death.--Vol. 3, p. 163.--Ed. - -[12] Guard, convoy, or escort. See Pilgrim's Progress, the entrance -into the celestial city.--Ed. - -[13] This proverb was very probably founded upon Jeremiah 50:11: -'Ye are grown fat as the heifer at grass, and bellow as bulls.'--Ed. - -[14] Bunyan is here expressing what he had most acutely felt. 'I -blessed the condition of the dog and toad, because they had no -soul to perish under the everlasting weight of hell. I was broken -to pieces,' until he found refuge in Jesus. See Grace Abounding, -No. 104.--Ed. - -[15] The first edition has, 'and the practice of the saints.' This -was left out in all the subsequent editions.--Ed. - -[16] Ale bench, in Bunyan's time, was very similar to a taproom; -more generally the place of resort for the idle tipplers, but -sometimes of refreshment to the weary traveller.--Ed. - -[17] Formerly designated not only a courageous man, but his -counterpart, a braggart, a bully, or a dandy. In these latter -senses it is obsolete.--Ed. - -[18] These feelings appear in awful reality in Grace Abounding, -Nos. 87 and 104.--Ed. - -[19] How awfully general is this wretched delusion. The chattering -of monkeys or parrots is more acceptable than to mock God with a -solemn sound upon a thoughtless tongue. Jews gabble Hebrew, and -Papists Latin, and, alas! others who NEVER prayed, have been from -childhood in the habit of repeating or reading a form of words, -called, with devilish subtlety, 'saying prayers.'--Ed. - -[20] The intelligent reader should notice that these terms are not -jumbled together. Their selection and arrangement would confer -honour upon the most profound doctor of philology; while from Bunyan -they flowed from native genius, little inferior to inspiration. -To show the enmity of the unconverted to those who bear the image -of Christ, he descends step by step. They first mock, or deride -them by mimicry; second, flout, or treat them with contemptuous -sneers, both by words and actions; third, scoff at them with insolent -ridicule, sometimes accompanied by a push or blow; fourth, taunt, -revile, upbraid, bully, and challenge them: all these produce, -fifth, hate, abhorrence, and detestation, leading inevitably to, -sixth, persecution--to pursue with malignity--to afflict, harass, and -destroy. Such are the gradations in the opposition of the carnal -mind to the most excellent of the earth; and such the worldly -inheritance of the followers of our once lowly, but now exalted -Saviour.--Ed. - -[21] 'Troubles,' see Puritan translation.--Ed. - -[22] With what searching truthfulness is the character of Bye-ends -drawn in the Pilgrim's Progress, p. 132: 'looking one way and -rowing another.'--Ed. - -[23] This is not intended to convey any reflection upon human -learning, but to exhibit the contemptuous spirit of learned men, -so generally manifested to the illiterate, but really learned -followers of the Lamb. They sometimes meet their match, even in -worldly wit. Thus, when three learned gentlemen from Oxford overtook -a pious waggoner, they ironically saluted him as Father Abraham, -Father Isaac, and Father Jacob; he replied, Gentlemen, you are -mistaken: I am neither Abraham, Isaac, nor Jacob, but Saul, the -son of Kish, who was sent to find his father's asses, and so I -have found them.--Ed. - -[24] The word 'clergy' is omitted from all the editions published -after Bunyan's death. These words are calculated to fix upon -the mind the necessity of a visitation from heaven, of personal -examination of the Scriptures, and of solemn, earnest, persevering -prayer, without which no clergyman can do a sinner good. But how -inexpressibly terrible will be the misery of carnal clergymen, who, -by precept or example, have led their hearers to a false hope of -heaven. How will such souls gnash their teeth in bitter anguish, -and trample their devoted souls to the hottest hell!--Ed. - -[25] Making an entertainment by stealth, privately indulging in -wickedness.--Ed. - -[26] Awful responsibility!! A heavy curse on the souls of those -who labour to prevent private judgment, guided simply by the -Bible--who lead poor sinners to rely upon acts of uniformity, -liturgies, articles, or creeds, the groveling inventions of men; -instead of relying wholly on the revealed will of God, which alone -is able to make man wise unto salvation.--Ed. - -[27] The word 'not' is omitted from most of the editions published -in Bunyan's life.--Ed. - -[28] These times of tyrannizing oppression are fast passing away. -It was difficult, a few years ago, to hire a room in some of -the villages even round London, for a Sunday school and lecture, -or to admit a missionary into a workhouse. A poor baby has been -scornfully driven from the font--the dead body of a dissenter has -been refused Christian burial--the cries of poverty and distress -have been disregarded--from bitter sectarianism. The genial -influence of Christianity is fast driving these demoniac feelings -to the owls and bats.--Ed. - -[29] Anguish or embarrassment of mind, derived from the name of -a most painful disease.--Ed. - -[30] This is one of Bunyan's proverbs, which, however homely, -is sure to make a lasting impression on the mind. Sin breeds the -scorpions which will torment the sinner, unless they tormented -the Saviour. O for greater hatred of sin!--Ed. - -[31] From this paragraph to the end of the comment on verse 28, -was placed by Bunyan, in his first edition, as the first part of -the general use and application.--Ed. - -[32] A familiar phrase, expressive of embarrassment. 'There is no -comfort in the house upon a washing day.' Suds, in this sentence, -would puzzle a foreigner. Johnson's dictionary interprets it, 'A -lixivium of soap and water!'--Ed. - -[33] The word 'simple' is here used as it is by Solomon in the -Proverbs--silly, unwise.--Ed - -[34] Men armed with halberts or javelins; now only used at assizes -in England, or by officers attending meetings of magistrates in -Scotland.--Ed. - -[35] Modern editors have altered this to, 'did deal with him.'--Ed. - -[36] Altered in the third edition to 'a great exceeding danger.'--Ed. - -[37] Bunyan published this work before the Quakers were formed -into a Society. Many of the wildest enthusiasts called themselves -Quakers. Barclay, in his Apology, very clearly defines what the -Society of Friends mean by, 'Christ within, the hope of glory.' -'It is a spiritual, heavenly, and invisible principle, in which -God, as Father, Son, and Spirit, dwells or reigns.'--Prop. V. and -VI.--Ed. - -[38] This quotation, probably made from memory, is from the Genevan -or Puritan version of the Bible.--Ed. - -[39] How favourable an alteration has been produced by permitting -the free publication of the Bible. In Bunyan's time, under the -monopoly of church and state, they were full of typographical -errors, and at a high price. When eggs were four-a-penny, one -hundred and sixty must have been paid for an ordinary copy; while -now a handsome one, with gilt edges, may be had for eighteen or -twenty. Thanks to those good men who brought about this wondrous -change.--Ed. - -[40] The improvement in the whole class of books used by children, -since the Tract Society commenced its operations, is almost -incredible. None but antiquarians have seen the books which Bunyan -names, but they are as inferior to Who killed Cock Robin, as that -is to Dr. Watt's Divine Songs.--Ed. - -[41] Such was the then state of society, fostered by the Book of -Sports and Pastimes, authorized by Charles I. to be used on Sunday, -and by Rupert and his cavaliers with the civil war, notwithstanding -the restraints of the Commonwealth. They are very young, or dim-sighted, -or badly read, who do not now see a wonderful improvement in the -state of public morals and religion.--Ed. - -[42] These persecutions are fast disappearing. One of my near -relatives was locked into a first floor parlour in Whitechapel, -without hat or shoes, to prevent his going to hear Mr. Whitefield; -but, at the risk of being turned out of doors by his parents, he -escaped out of the window, by clinging to the rain water-pipe, -and enjoyed the public service at the Tabernacle.--Ed. - -[43] For an admirable and deeply impressive account of these -distinct books, see Bunyan on The Resurrection of the Dead.--Ed. - -[44] The idea prevails to a vast extent. The splendour, power, and -intolerance of national hierarchies is mistaken for the humble -benignity of the Bible system of Christianity or personal religion. -Antichrist, tricked out in robes and gewgaws, is, by perverted -minds, received as Christ.--Ed. - -[45] This is exemplified in Bunyan's experience, published by him -in Grace Abounding. 'That scripture also did tear and rend my soul -(Isa 57:22).' Sec. 104. 'That scripture did seize upon my soul -(Heb 12:16,17).' Sec. 141.--Ed. - -[46] This word was, by a typographical error, printed 'doctrine,' -in an edition of 1707; this error has been followed in all the -after copies.--Ed. - -[47] A very considerable portion of the use and application as -found in the first edition, was, in the second and subsequent -ones, removed to the comment on verse 28; from the words, 'Now -then, from what hath been said,' to the end of the comment on -that verse. I should have preferred Bunyan's first arrangement, -but dared not alter what he had considered an improvement.--Ed. - -[48] Of all men most miserable must be those clergymen and religious -teachers, who, in the great day, will say, 'Lord, Lord, have we -not prophesied in thy name,' to whom the Lord will profess, 'I -never knew you, depart, ye cursed.'--Matt 7:21-23.--Ed. - -[49] The Ranters were a sect of the wildest enthusiasts. It very -soon became extinct. An exaggerated account of their sentiments -is to be found in Ross's view of all Religions.--Ed. - -*** - -ONE THING IS NEEDFUL; - -or, - -SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT, -HEAVEN, AND HELL - -UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE -CURSE, - -by John Bunyan. - -London: Printed for Nath. Ponder, at the Peacock in the Poultry, -1688.[1] - - -ADVERTISEMENT BY THE EDITOR. - -According to Charles Doe, in that curious sheet called The Struggler -for the Preservation of Mr. John Bunyan's Labours, these poems -were published about the year 1664, while the author was suffering -imprisonment for conscience sake, very probably in separate sheets -or tracts, to be sold by his wife or children, to aid in their -humble maintenance. They were afterwards united to form a neat -little volume, 32 mo. The editor is the fortunate possessor of the -third edition, being the last that was printed during the author's -lifetime, and with his latest corrections. From this the present -edition has been accurately reprinted. The three tracts are distinct -as to pages; a strong indication that they were originally separate -little volumes. A copy of the fourth edition of this extremely -rare book, without date, and somewhat larger in size, is in the -British Museum, in which the pages are continued throughout the -volume. - -These poems are upon subjects the most solemn and affecting to -all mankind, and, like all Bunyan's other works, were evidently -written, not for display, but to impress upon the heart those -searching realities upon which depend our everlasting destiny. -Die we must; yes, reader, you and I must follow our fathers to -the unseen world. Heaven forbid that we should be such mad fools, -as to make no provision for the journey; no inquiries about our -prospects in that eternity into which we must so soon enter. True -it is, that unless Heaven stops us in our mad career, we shall -plunge into irretrievable ruin. - -In the first of these poems, many of the minute circumstances -attendant on death are pressed upon the memory. Very soon, as -Bunyan awfully expresses the though, we must look death in the -face, and 'drink with him.' Soon some kind friend or relative will -close our eyelids, and shut up our glassy eyes for ever; tie up -the fallen jaw, and prepare the corrupting body for its long, but -not final resting-place. Our hour-glass is fast ebbing out; time -stands ready with his scythe to cut us down; the grave yawns to -receive us. 'Man dieth and wasteth away; yea, man giveth up the -ghost, and where is he' (Job 14:10). The answer is ready, sure, -certain--he goes to the judgment of the great day. There every -thought that has passed over his mind, while on earth, will be -manifested and scrutinized; every action, every sin, and every -supposed good work, however private, will then be published. It is -an awful thought. Thousands of works which are thought good will -be weighed in the unerring balances of truth, will be found wanting, -and proved to be bad, not arising from evangelical motives; -while all our thoughts, words, and actions will appear in their -real colours tainted by sin. Those only who are clothed in the -Redeemer's righteousness, and cleansed by his purifying, sanctifying -sufferings, can stand accepted, and will receive the invitation, -Come, ye blessed, inherit the kingdom of your father, and your -God, by adoption into his family; while an innumerable multitude -will be hurried away by the voice of the judge, Go, ye cursed, -into everlasting torment. Solemn consideration. Reader, have you -fled for refuge to the hope set before you in the gospel? Have -you felt the alarm in your soul under a sense of sin and judgment? -Were you dead, and are you made alive? O, then, while you bless -the Saviour for such unspeakable mercies, seek with all diligence, -as life is prolonged, to extend the blessing to others. There is -no work nor device in the grave, whither we are all hastening, that -can benefit mortals. The great gulf will be fixed, and our state be -finally decided for eternity. O, then, if you have not yet attained -that good hope of heavenly felicity, sure and stedfast--hasten--yes, - - -'Hasten, O sinner, to be blest -And stay not for the morrow's sun; -For fear the curse should thee arrest -Before the morrow be begun.' - -GEO. OFFOR. - - -ONE THING IS NEEDFUL, - -OR - -SERIOUS MEDITATIONS UPON THE FOUR LAST THINGS--DEATH, JUDGMENT, -HEAVEN, AND HELL - - -AN INTRODUCTION TO THE ENSUING DISCOURSE. - -1. These lines I at this time present -To all that will them heed, -Wherein I show to what intent -God saith, Convert[2] with speed. -2. For these four things come on apace, -Which we should know full well, -Both death and judgment, and, in place -Next to them, heaven and hell. -3. For doubtless man was never born -For this life and no more: -No, in the resurrection morn -They must have weal or woe. -4. Can any think that God should take -That pains, to form a man -So like himself, only to make -Him here a moment stand? -5. Or that he should make such ado, -By justice, and by grace; -By prophets and apostles too, -That men might see his face? -6. Or that the promise he hath made, -Also the threatenings great, -Should in a moment end and fade? -O! no, this is a cheat. -7. Besides, who is so mad, or worse, -To think that Christ should come -From glory, to be made a curse, -And that in sinners' room, -8. If nothing should by us be had -When we are gone from hence, -But vanities, while here? O mad -And foolish confidence. -9. Again, shall God, who is the truth, -Say there is heaven and hell -And shall men play that trick of youth -To say, But who can tell? -10. Shall he that keeps his promise sure -In things both low and small, -Yet break it like a man impure, -In matters great'st of all? -11. O, let all tremble at that thought, -That puts on God the lie, -That saith men shall turn unto nought -When they be sick and die. -12. Alas, death is but as the door -Through which all men do pass, -To that which they for evermore -Shall have by wrath or grace. -13. Let all therefore that read my lines, -Apply them to the heart: -Yea, let them read, and turn betimes, -And get the better part. -14. Mind therefore what I treat on here, -Yea, mind and weigh it well; -'Tis death and judgment, and a clear -Discourse of heaven and hell. - - -OF DEATH - -1. Death, as a king rampant and stout -The world he dare engage; -He conquers all, yea, and doth rout -The great, strong, wise, and sage. -2. No king so great, nor prince so strong, -But death can make to yield, -Yea, bind and lay them all along, -And make them quit the field. -3. Where are the victors of the world, -With all their men of might? -Those that together kingdoms hurl'd, -By death are put to flight. -4. How feeble is the strongest hand, -When death begins to gripe! -The giant now leaves off to stand, -Much less withstand and fight. -5. The man that hath a lion's face -Must here give place and bend, -Yea, though his bones were bars of brass, -'Tis vain here to contend. -6. Submit he must to feeble ones, -To worms who will enclose -His skin and flesh, sinews and bones, -And will thereof dispose -7. Among themselves, as merchants do -The prizes they have got; -Or as the soldiers give unto -Each man the share and lot, -8. Which they by dint of sword have won, -From their most daring foe; -While he lies by as still as stone, -Not knowing what they do. -9. Beauty death turns to rottenness, -And youth to wrinkled face; -The witty he brings to distress, -And wantons to disgrace. -10. The wild he tames, and spoils the mirth -Of all that wanton are, -He takes the worldling from his worth, -And poor man from his care. -11. Death favours none, he lays at all, -Of all sorts and degree; -Both old and young, both great and small, -Rich, poor, and bound, and free. -12. No fawning words will flatter him, -Nor threat'nings make him start; -He favours none for worth or kin, -All must taste of his dart. -13. What shall I say? the graves declare -That death shall conquer all; -There lie the skulls, dust, bones, and there -The mighty daily fall. -14. The very looks of death are grim -And ghastly to behold; -Yea, though but in a dead man's skin, -When he is gone and cold. -15. How 'fraid are some of dead men's beds, -And others of their bones; -They neither care to see their heads, -Nor yet to hear their groans. -16. Now all these things are but the shade -And badges of his coat;[3] -The glass that runs, the scythe and spade, -Though weapons more remote: -17. Yet such as make poor mortals shrink -And fear, when they are told, -These things are signs that they must drink -With death; O then how cold. -18. It strikes them to the heart! how do -They study it to shun! -Indeed who can bear up, and who -Can from these shakings run? -19. But how much more then when he comes -To grapple with thy heart; -To bind with thread thy toes and thumbs,[4] -And fetch thee in his cart? -20. Then will he cut thy silver cord, -And break thy golden bowl; -Yea, break that pitcher which the Lord -Made cabin for thy soul. -21. Thine eyes, that now are quick of sight, -Shall then no way espy -How to escape this doleful plight, -For death will make thee die. -22. Those legs that now can nimbly run, -Shall then with faintness fail -To take one step, death's dart to shun, -When he doth thee assail. -23. That tongue that now can boast and brag -Shall then by death be tied -So fast, as not to speak or wag, -Though death lies by thy side. -24. Thou that didst once incline thine ear -Unto the song and tale, -Shall only now death's message hear, -While he, with face most pale, -25. Doth reason with thee how thy days -Hath hitherto been spent; -And what have been thy deeds and ways, -Since God thee time hath lent. -26. Then will he so begin to tear -Thy body from thy soul, -And both from life, if now thy care -Be not on grace to roll. -27. Death puts on things another face -Than we in health do see: -Sin, Satan, hell, death, life and grace -Now great and weighty be. -28. Yea, now the sick man's eye is set -Upon a world to come: -He also knows too without let[5] -That there must be his home. -29. Either in joy, in bliss and light, -Or sorrow, woe, and grief; -Either with Christ and saints in white, -Or fiends, without relief. -30. But, O! the sad estate that then -They will be in that die -Both void of grace and life! poor men! -How will they fear and cry. -31. Ha! live I may not, though I would -For life give more than all; -And die I dare not, though I should -The world gain by my fall. -32. No, here he must no longer stay, -He feels his life run out, -His night is come, also the day -That makes him fear and doubt. -33. He feels his very vitals die, -All waxeth pale and wan; -Nay, worse, he fears to misery -He shortly must be gone. -34. Death doth already strike his heart -With his most fearful sting -Of guilt, which makes his conscience start, -And quake at every thing. -35. Yea, as his body doth decay -By a contagious grief, -So his poor soul doth faint away -Without hope or relief. -36. Thus while the man is in this scare, -Death doth still at him lay; -Live, die, sink, swim, fall foul or fair,[6] -Death still holds on his way. -37. Still pulling of him from his place, -Full sore against his mind; -Death like a sprite stares in his face, -And doth with links him bind. -38. And carries him into his den, -In darkness there to lie, -Among the swarms of wicked men -In grief eternally. -39. For only he that God doth fear -Will now be counted wise: -Yea, he that feareth him while here, -He only wins the prize. -40. 'Tis he that shall by angels be -Attended to that bliss -That angels have; for he, O he, -Of glory shall not miss. -41. Those weapons and those instruments -Of death, that others fright: -Those dreadful fears and discontents -That brings on some that night. -42. That never more shall have a day, -Brings this man to that rest -Which none can win but only they -Whom God hath called and blest -43. With the first fruits of saving grace, -With faith, hope, love, and fear -Him to offend; this man his face -In visions high and clear, -44. Shall in that light which no eye can -Approach unto, behold -The rays and beams of glory, and -Find there his name enroll'd, -45. Among those glittering starts of light -That Christ still holdeth fast -In his right hand with all his might, -Until that danger's past, -46. That shakes the world, and most hath dropt -Into grief and distress, -O blessed then is he that's wrapt -In Christ his righteousness. -47. This is the man death cannot kill, -For he hath put on arms; -Him sin nor Satan hath not skill -To hurt with all their charms. -48. A helmet on his head doth stand, -A breastplate on his heart: -A shield also is in his hand, -That blunteth every dart. -49. Truth girds him round the reins, also -His sword is on his thigh; -His feet in shoes of peace do go -The ways of purity. -50. His heart it groaneth to the Lord, -Who hears him at his call, -And doth him help and strength afford, -Wherewith he conquers all. -51. Thus fortified, he keeps the field -While death is gone and fled; -And then lies down upon his shield -Till Christ doth raise the dead. - - -OF JUDGMENT. - -1. As 'tis appointed men should die, -So judgment is the next -That meets them most assuredly; -For so saith holy text. -2. Wherefore of judgment I shall now -Inform you what I may, -That you may see what 'tis, and how -'Twill be with men that day. -3. This world it hath a time to stand, -Which time when ended, then -Will issue judgment out of hand -Upon all sorts of men. -4. The Judge we find, in God's record, -The Son of man, for he -By God's appointment is made Lord -And Judge of all that be. -5. Wherefore this Son of man shall come -At last to count with all, -And unto them shall give just doom, -Whether they stand or fall. -6. Behold ye now the majesty -And state that shall attend -This Lord, this Judge, and Justice high -When he doth now descend. -7. He comes with head as white as snow, -With eyes like flames of fire; -In justice clad from top to toe, -Most glorious in attire. -8. His face is filled with gravity; -His tongue is like a sword; -His presence awes both stout and high, -The world shakes at his word. -9. He comes in flaming fire, and -With angels clear and bright, -Each with a trumpet in his hand, -Clothed in shining white. -10. The trump of God sounds in the air, -The dead do hear his voice; -The living too run here and there, -Who made not him their choice. -11. Thus to his place he doth repair, -Appointed for his throne, -Where he will sit to judge, and where -He'll count with every one. -12. Angels attending on his hand -By thousands on a row; -Yea, thousand thousands by him stand, -And at his beck do go. -13. Thus being set, the books do ope -In which all crimes are writ. -All virtues, too, of faith and hope, -Of love; and every whit -14. Of all that man hath done or said, -Or did intend to do; -Whether they sinn'd, or were afraid -Evil to come into. -15. Before this bar each sinner now -In person must appear; -Under his judgment there to bow -With trembling and with fear: -16. Within whose breast a witness then -Will certainly arise, -That to each charge will say Amen, -While they seek and devise -17. To shun the sentence which the Lord -Against them then will read, -Out of the books of God's record, -With majesty and dread. -18. But every heart shall opened be -Before this judge most high; -Yea, every thought to judgment he -Will bring assuredly. -19. And every word and action, too, -He there will manifest; -Yea, all that ever thou didst do, -Or keep within thy breast, -20. Shall then be seen and laid before -The world, that then will stand -To see thy judge open ev'ry sore, -And all thy evils scann'd. -21. Weighing each sin and wickedness -With so much equity, -Proportioning of thy distress -And woful misery. -22. With so much justice, doing right, -That thou thyself shalt say, -My sins have brought me to this plight, -I threw myself away. -23. Into that gulph my sins have brought -Me justly to possess, -For which I blame not Christ, I wrought -It out by wickedness. -24. But O! how willingly would these -That thus in judgment be, -If that they might have help or ease, -Unto the mountains flee. -25. They would rejoice if that they might -But underneath them creep, -To hide them from revenging right, -For fear of which they weep. -26. But all in vain, the mountains then -Will all be fled and gone; -No shelter will be found for men -That now are left alone. -27. For succour they did not regard -When Christ by grace did call -To them, therefore they are not heard, -No mountains on them fall. -28. Before this Judge no one shall shroud -Himself, under pretence -Of knowledge, which hath made him proud, -Nor seeming penitence. -29. No high profession here can stand, -Unless sincerity -Hath been therewith commixed, and -Brought forth simplicity.[7] -30. No mask nor vizor here can hide -The heart that rotten is; -All cloaks now must be laid aside, -No sinner must have bliss. -31. Though most approve of thee, and count -Thee upright in thy heart; -Yea, though preferred and made surmount -Most men to act thy part, -32. In treading where the godly trod, -As to an outward show; -Yet this hold still, the grace of God -Takes hold on but a few, -33. So as to make them truly such -As then shall stand before -This Judge with gladness; this is much -Yet true for evermore. -34. The tree of life this paradise -Doth always beautify, -'Cause of our health it is the rise -And perpetuity. -35. Here stands the golden throne of grace -From out of which do run -Those crystal streams that make this place -Far brighter than the sun. -36. Here stands mount Zion with her king. -Jerusalem above, -That holy and delightful thing, -So beautified with love. -37. That, as a mother succours those -Which of her body be, -So she far more, all such as close -In with her Lord; and she -38. Her grace, her everlasting doors -Will open wide unto -Them all, with welcome, welcome, poor, -Rich, bond, free, high and low, -39. Unto the kingdom which our Lord -Appointed hath for all -That hath his name and word ador'd; -Because he did them call -40. Unto that work, which also they -Sincerely did fulfil, -Not shunning always to obey -His gracious holy will. -41. Besides, this much doth beautify -This goodly paradise, -That from all quarters, constantly, -Whole thousands as the price -42. Of precious blood, do here arrive; -As safe escaping all, -Sin, hell, and satan did contrive -To bring them into thrall. -43. Each telling his deliverance -I' th' open face of heaven; -Still calling to remembrance -How fiercely they were driven -44. By deadly foe, who did pursue -As swift as eagles fly; -Which if thou have not, down thou must -With those that then shall die -The second death, and be accurs'd -Of God. For certainly, -45. The truth of grace shall only here -Without a blush be bold -To stand, whilst others quake and fear, -And dare not once behold. -46. That heart that here was right for God -Shall there be comforted; -But those that evil ways have trod, -Shall then hang down the head. -47. As sore confounded with the guilt -That now upon them lies, -Because they did delight in filth -And beastly vanities. -48. Or else because they did deceive -With hypocritical -Disguises, their own souls, and leave -Or shun that best of all -49. Approved word of righteousness, -They were invited to -Embrace, therefore they no access -Now to him have, but woe. -50. For every one must now receive -According to their ways; -They that unto the Lord did cleave, -The everlasting joys. -51. Those that did die in wickedness, -To execution sent, -There still to grapple with distress, -Which nothing can prevent. -52. Of which two states I next shall write, -Wherefore I pray give ear, -And to them bend with all our might -Your heart with filial fear. - - -OF HEAVEN. - -1. Heaven is a place, also a state, -It doth all things excel, -No man can fully it relate, -Nor of its glory tell. -2. God made it for his residence, -To sit on as a throne, -Which shows to us the excellence -Whereby it may be known. -3. Doubtless the fabric that was built -For this so great a king, -Must needs surprise thee, if thou wilt -But duly mind the thing. -4. If all that build do build to suit -The glory of their state, -What orator, though most acute, -Can fully heaven relate? -5. If palaces that princes build, -Which yet are made of clay, -Do so amaze when much beheld, -Of heaven what shall we say? -6. It is the high and holy place; -No moth can there annoy, -Nor make to fade that goodly grace -That saints shall there enjoy. -7. Mansions for glory and for rest -Do there prepared stand; -Buildings eternal for the blest -Are there provided, and -8. The glory and the comeliness -By deepest thought none may -With heart or mouth fully express, -Nor can before that day. -9. These heav'ns we see, be as a scroll, -Or garment folded up, -Before they do together roll, -And we call'd in to sup. -10. There with the king, the bridegroom, and -By him are led into -His palace chambers, there to stand -With his prospect to our view. -11. And taste and smell, and be inflam'd, -And ravished to see -The buildings he hath for us fram'd, -How full of heaven they be. -12. Its state also is marvellous, -For beauty to behold; -All goodness there is plenteous, -And better far than gold. -13. Adorn'd with grace and righteousness, -While fragrant scents of love -O'erflow with everlasting bliss, -All that do dwell above. -14. The heavenly majesty, whose face -Doth far exceed the sun, -Will there cast forth its rays of grace -After this world is done. -15. Which rays and beams will so possess -All things that there shall dwell, -With so much glory, light, and bliss, -That none can think or tell. -16. That wisdom which doth order all -Shall there be fully shown; -That strength that bears the world there shall -By every one be known. -17. That holiness and sanctity -Which doth all thought surpass, -Shall there in present purity -Outshine the crystal glass. -18. The beauty and the comeliness -Of this Almighty shall -Make amiable with lasting bliss -Those he thereto shall call. -19. The presence of this God will be -Eternal life in all, -And health and gladness, while we see -Thy face, O immortal! -20. Here will the Lord make clear and plain -How sweetly did agree -His attributes, when Christ was slain -Our Saviour to be. -21. How wisdom did find out the way, -How strength did make him stand, -How holiness did bear the sway, -And answer just demand. -22. How all these attributes did bend -Themselves to work our life, -Through the Christ whom God did send -To save us by his might. -23. All this will sparkle in our eye -Within the holy place, -And greatly raise our melody, -And flow our hearts with grace. -24. The largest thought that can arise -Within the widest heart -Shall then be filled with surprize, -And pleas'd in every part. -25. All mysteries shall here be seen, -And every knot, unty'd; -Electing love, that hid hath been, -Shall shine on every side. -26. The God of glory here will be -The life of every one; -Whose goodly attributes shall we -Possess them as our own. -27. By wisdom we all things shall know, -By light all things shall see, -By strength, too, all things we shall do, -When we in glory be. -28. The Holy Lamb of God, also, -Who for our sakes did die, -The holy ones of God shall know, -And that most perfectly. -29. Those small and short discoveries -That we have of him here, -Will there be seen with open eyes, -In visions full and clear. -30. Those many thousand acts of grace -That here we feel and find, -Shall there be real with open face -Upon his heart most kind. -31. There he will show us how he was -Our prophet, priest, and king; -And how he did maintain our cause, -And us to glory bring. -32. There we shall see how he was touch'd -With all our grief and pain -(As in his word he hath avouch'd), -When we with him shall reign; -33. He'll show us, also, how he did -Maintain our faith and love, -And why his face sometimes he hid -From us, who are his dove; -34. These tempting times that here we have, -We there shall see were good; -Also that hidden strength he gave, -The purchase of his blood. -35. That he should stand for us before -His Father, thus we read. -But then shall see, and shall adore -Him for his gracious deed. -36. Though we are vile, he without shame -Before the angels all -Lays out his strength, his worth, and name, -For us, who are in thrall. -37. This is he who was mock'd and beat, -Spit on, and crown'd with thorns; -Who for us had a bloody sweat, -Whose heart was broke with scorns. -38. 'Tis he who stands so much our friend, -As shortly we shall see, -With open face, world without end, -And in his presence be. -39. That head that once was crown'd with thorns, -Shall now with glory shine; -That heart that broken was with scorns, -Shall flow with life divine; -40. That man that here met with disgrace, -We there shall see so bright; -That angels can't behold his face -For its exceeding light. -41. What gladness will possess our heart -When we shall see these things! -What light and life, in every part, -Will rise like lasting springs! -42. O blessed face and holy grace, -When shall we see this day? -Lord, fetch us to this goodly place -We humbly do thee pray. -43. Next to this Lamb we shall behold -All saints, both more and less, -With whit'ned robes in glory roll'd, -'Cause him they did confess. -44. Each walking in his righteousness -With shining crowns of gold, -Triumphing still in heav'nly bliss, -Amazing to behold. -45. Each person for his majesty -Doth represent a king; -Yea, angel-like for dignity, -And seraphims that sing. -46. Each motion of their mind, and so -Each twinkling of their eye; -Each word they speak, and step they go, -It is in purity. -47. Immortal are they every one, -Wrapt up in health and light, -Mortality from them is gone, -Weakness is turn'd to might. -48. The stars are not so clear as they, -They equalize the sun; -Their glory shines to perfect day, -Which day will ne'er be done. -49. No sorrow can them now annoy, -Nor weakness, grief or pain; -No faintness can abate their joy, -They now in life do reign. -50. They shall not there, as here, be vex'd -With Satan, men, or sin; -Nor with their wicked hearts perplex'd, -The heavens have cop'd[8] them in. -51. Thus, as they shine in their estate, -So, too, in their degree; -Which is most goodly to relate, -And ravishing to see. -52. The majesty whom they adore, -Doth them in wisdom place -Upon the thrones, and that before -The angels, to their grace. -53. The saints of the Old Testament, -Full right to their degree; -Likewise the New, in excellent -Magnificency be. -54. Each one his badge of glory wears, -According to his place; -According as was his affairs -Here, in the time of grace. -55. Some on the right hand of the Lamb, -Likewise some on the left, -With robes and golden chains do stand -Most grave, most sage, and deft.[9] -56. The martyr here is known from him -Who peaceably did die, -Both by the place he sitteth in, -And by his dignity. -57. Each father, saint, and prophet shall, -According to his worth, -Enjoy the honour of his call, -And plainly hold it forth. -58. Those bodies which sometimes were torn, -And bones that broken were -For God's word; he doth now adorn -With health and glory fair. -59. Thus, when in heav'nly harmony -These blessed saints appear, -Adorn'd with grace and majesty, -What gladness will be there! -60. The light, and grace, and countenance, -The least of these shall have, -Will so with terror them advance, -And make their face so grave, -61. That at them all the world will shake, -When they lift up their head; -Princes and kings will at them quake, -And fall before them dead. -62. This shall we see, thus shall we be, -O would the day were come, -Lord Jesus take us up to thee, -To this desired home. -63. Angels also we shall behold, -When we on high ascend, -Each shining like to men of gold, -And on the Lord attend. -64. These goodly creatures, full of grace, -Shall stand about the throne, -Each one with lightning in his face, -And shall to us be known. -65. These cherubims with one accord -Shall cry continually, -Ah, holy, holy, holy, Lord, -And heavenly majesty. -66. These will us in their arms embrace, -And welcome us to rest, -And joy to see us clad with grace, -And of the heavens possess'd. -67. This we shall hear, this we shall see, -While raptures take us up, -When we with blessed Jesus be, -And at his table sup. -68. Oh shining angels! what, must we -With you lift up our voice? -We must; and with you ever be, -And with you must rejoice. -69. Our friends that lived godly here, -Shall there be found again; -The wife, the child, and father dear, -With others of our train. -70. Each one down to the foot in white, -Fill'd to the brim with grace, -Walking among the saints in light, -With glad and joyful face. -71. Those God did use us to convert, -We there with joy shall meet, -And jointly shall, with all our heart, -In life each other greet. -72. A crown to them we then shall be, -A glory and a joy; -And that before the Lord, when he -The world comes to destroy. -73. This is the place, this is the state, -Of all that fear the Lord; -Which men nor angels may relate -With tongue, or pen, or word. -74. No night is here, for to eclipse -Its spangling rays so bright; -Nor doubt, nor fear to shut the lips, -Of those within this light. -75. The strings of music here are tun'd -For heavenly harmony, -And every spirit here perfum'd -With perfect sanctity. -76. Here runs the crystal streams of life, -Quite through all our veins. -And here by love we do unite -With glory's golden chains. -77. Now that which sweet'neth all will be -The lasting of this state; -This heightens all we hear or see -To a transcendant rate. -78. For should the saints enjoy all this -But for a certain time, -O, how would they their mark then miss, -And at this thing repine? -79. Yea, 'tis not possible that they -Who then shall dwell on high, -Should be content, unless they may -Dwell there eternally. -80. A thought of parting with this place -Would bitter all their sweet, -And darkness put upon the face -Of all they there do meet. -81. But far from this the saints shall be, -Their portion is the Lord, -Whose face for ever they shall see, -As saith the holy word. -82. And that with everlasting peace, -Joy, and felicity, -From this time forth they shall increase -Unto eternity. - - -OF HELL, AND THE ESTATE -OF THOSE THAT PERISH. - -1. Thus, having show'd you what I see -Of heaven, I now will tell -You also, after search, what be -The damned wights of hell. -2. And O, that they who read my lines -Would ponder soberly, -And lay to heart such things betimes -As touch eternity. -3. The sleepy sinner little thinks -What sorrows will abound -Within him, when upon the brinks -Of Tophet he is found. -4. Hell is beyond all though a state -So doubtful[10] and forlorn, -So fearful, that none can relate -The pangs that there are born. -5. God will exclude them utterly -From his most blessed face, -And them involve in misery, -In shame, and in disgrace. -6. God is the fountain of all bliss, -Of life, of light, and peace; -They then must needs be comfortless -Who are depriv'd of these. -7. Instead of life, a living death -Will there in all be found. -Dyings will be in every breath, -Thus sorrow will abound. -8. No light, but darkness here doth dwell; -No peace, but horror strange: -The fearful damning wights[11] of hell -In all will make this change. -9. To many things the damned's woe -Is liked in the word, -And that because no one can show -The vengeance of the Lord. -10. Unto a dreadful burning lake, -All on a fiery flame, -Hell is compared, for to make -All understand the same. -11. A burning lake, a furnace hot, -A burning oven, too, -Must be the portion, share, and lot, -Of those which evil sow. -12. This plainly shows the burning heat -With which it will oppress -All hearts, and will like burnings eat -Their souls with sore distress. -13. This burning lake, it is God's wrath -Incensed by the sin -Of those who do reject his path, -And wicked ways walk in. -14. Which wrath will so perplex all parts -Of body and of soul, -As if up to the very hearts -In burnings they did roll. -15. Again, to show the stinking state -Of this so sad a case, -Like burning brimstone God doth make -The hidings of his face. -16. And truly as the steam, and smoke, -And flames of brimstone smell, -To blind the eyes, and stomach choke, -So are the pangs of hell. -17. To see a sea of brimstone burn, -Who would it not affright? -But they whom God to hell doth turn -Are in most woful plight. -18. This burning cannot quenched be, -No, not with tears of blood; -No mournful groans in misery -Will here do any good. -19. O damned men! this is your fate, -The day of grace is done, -Repentance now doth come too late, -Mercy is fled and gone. -20. Your groans and cries they sooner should -Have sounded in mine ears, -If grace you would have had, or would -Have me regard your tears. -21. Me you offended with your sin, -Instructions you did slight, -Your sins against my law hath been, -Justice shall have his right. -22. I gave my Son to do you good, -I gave you space and time -With him to close, which you withstood, -And did with hell combine. -23. Justice against you now is set, -Which you cannot appease; -Eternal justice doth you let -From either life or ease. -24. Thus he that to this place doth come -May groan, and sigh, and weep; -But sin hath made that place his home, -And there it will him keep. -25. Wherefore, hell in another place -Is call'd a prison too, -And all to show the evil case -Of all sin doth undo. -26. Which prison, with its locks and bars -Of God's lasting decree, -Will hold them fast; O how this mars -All thought of being free! -27. Out at these brazen bars they may -The saints in glory see; -But this will not their grief allay, -But to them torment be. -28. Thus they in this infernal cave -Will now be holden fast -From heavenly freedom, though they crave, -Of it they may not taste. -29. The chains that darkness on them hangs -Still ratt'ling in their ears, -Creates within them heavy pangs, -And still augments their fears. -30. Thus hopeless of all remedy, -They dyingly do sink -Into the jaws of misery, -And seas of sorrow drink. -31. For being cop'd[12] on every side -With helplessness and grief, -Headlong into despair they slide -Bereft of all relief. -32. Therefore this hell is called a pit, -Prepared for those that die -The second death, a term most fit -To show their misery. -33. A pit that's bottomless is this, -A gulf of grief and woe, -A dungeon which they cannot miss, -That will themselves undo. -34. Thus without stay they always sink, -Thus fainting still they fail, -Despair they up like water drink, -These prisoners have no bail. -35. Here meets them now that worm that gnaws, -And plucks their bowels out, -The pit, too, on them shuts her jaws; -This dreadful is, no doubt. -36. This ghastly worm is guilt for sin, -Which on the conscience feeds, -With vipers' teeth, both sharp and keen, -Whereat it sorely bleeds. -37. This worm is fed by memory, -Which strictly brings to mind, -All things done in prosperity, -As we in Scripture find. -38. No word, nor thought, nor act they did, -But now is set in sight, -Not one of them can now be hid, -Memory gives them light. -39. On which the understanding still -Will judge, and sentence pass, -This kills the mind, and wounds the will, -Alas, alas, alas! -40. O, conscience is the slaughter shop, -There hangs the axe and knife, -'Tis there the worm makes all things hot, -And wearies out the life. -41. Here, then, is execution done -On body and on soul; -For conscience will be brib'd of none, -But gives to all their dole. -42. This worm, 'tis said, shall never die, -But in the belly be -Of all that in the flames shall lie, -O dreadful sight to see! -43. This worm now needs must in them live, -For sin will still be there, -And guilt, for God will not forgive, -Nor Christ their burden bear. -44. But take from them all help and stay, -And leave them to despair, -Which feeds upon them night and day, -This is the damned's share. -45. Now will confusion so possess -These monuments of ire, -And so confound them with distress, -And trouble their desire. -46. That what to think, or what to do, -Or where to lay their head, -They know not; 'tis the damned's woe -To live, and yet be dead. -47. These cast-aways would fain have life, -But know, they never shall, -They would forget their dreadful plight, -But that sticks fast'st of all. -48. God, Christ, and heaven, they know are best, -Yet dare not on them think, -The saints they know in joys do rest, -While they their tears do drink. -49. They cry alas, but all in vain, -They stick fast in the mire, -They would be rid of present pain, -Yet set themselves on fire. -50. Darkness is their perplexity, -Yet do they hate the light, -They always see their misery, -Yet are themselves all night. -51. They are all dead, yet live they do, -Yet neither live nor die. -They die to weal, and live to woe, -This is their misery. -52. Amidst all this so great a scare -That here I do relate, -Another falleth to their share -In this their sad estate. -53. The legions of infernal fiends -Then with them needs must be, -A just reward for all their pains, -This they shall feel and see. -54. With yellings, howlings, shrieks, and cries, -And other doleful noise, -With trembling hearts and failing eyes, -These are their hellish joys. -55. These angels black they would obey, -And serve with greedy mind, -And take delight to go astray, -That pleasure they might find. -56. Which pleasure now like poison turns -Their joy to heaviness; -Yea, like the gall of asps it burns, -And doth them sore oppress -57. Now is the joy they lived in -All turned to brinish tears, -And resolute attempts to sin -Turn'd into hellish fears. -58. The floods run trickling down their face, -Their hearts do prick and ache, -While they lament their woful case, -Their loins totter and shake. -59. O wetted cheeks, with bleared eyes, -How fully do you show -The pangs that in their bosom lies, -And grief they undergo! -60. Their dolour in their bitterness -So greatly they bemoan, -That hell itself this to express -Doth echo with their groan. -61. Thus broiling on the burning grates, -They now to wailing go, -And say of those unhappy fates -That did them thus undo. -62. Alas, my grief! hard hap had I -Those dolours here to find, -A living death, in hell I lie, -Involv'd with grief of mind. -63. I once was fair for light and grace, -My days were long and good; -I lived in a blessed place -Where was most heav'nly food. -64. But wretch I am, I slighted life, -I chose in death to live; -O, for these days now, if I might, -Ten thousand worlds would give. -65. What time had I to pray and read, -What time to hear the word! -What means to help me at my need, -Did God to me afford! -66. Examples, too, of piety -I every day did see, -But they abuse and slight did I, -O, woe be unto me. -67. I now remember how my friend -Reproved me of vice, -And bid me mind my latter end, -Both once, and twice, and thrice. -68. But O, deluded man, I did -My back upon him turn; -Eternal life I did not heed, -For which I now do mourn. -69. Ah, golden time, I did thee spend -In sin and idleness, -Ah, health and wealth, I did you lend -To bring me to distress. -70. My feet to evil I let run, -And tongue of folly talk; -My eyes to vanity hath gone, -Thus did I vainly walk. -71. I did as greatly toil and strain -Myself with sin to please, -As if that everlasting grain -Could have been found in these. -72. But nothing, nothing have I found -But weeping, and alas, -And sorrow, which doth now surround -Me, and augment my cross. -73. Ah, bleeding conscience, how did I -Thee check when thou didst tell -Me of my faults, for which I lie -Dead while I live in hell. -74. I took thee for some peevish foe, -When thou didst me accuse, -Therefore I did thee buffet so, -And counsel did refuse. -75. Thou often didst me tidings bring, -How God did me dislike, -Because I took delight in sin, -But I thy news did slight. -76. Ah, Mind, why didst thou do those things -That now do work my woe? -Ah, Will, why was thou thus inclin'd -Me ever to undo? -77. My senses, how were you beguil'd -When you said sin was good? -It hath in all parts me defil'd, -And drown'd me like a flood. -78. Ah, that I now a being have, -In sorrow and in pain; -Mother, would you had been my grave, -But this I wish in vain. -79. Had I been made a cockatrice, -A toad, or such-like thing;[13] -Yea, had I been made snow or ice, -Then had I had no sin; -80. A block, a stock, a stone, or clot, -Is happier than I; -For they know neither cold nor hot, -To live nor yet to die. -81. I envy now the happiness -Of those that are in light, -I hate the very name of bliss, -'Cause I have there no right. -82. I grieve to see that others are -In glory, life, and well, -Without all fear, or dread, or care, -While I am racked in hell. -83. Thus will these souls with watery eyes, -And hacking of their teeth, -With wringing hands, and fearful cries, -Expostulate their grief. -84. O set their teeth they will, and gnash, -And gnaw for very pain, -While as with scorpions God doth lash -Them for their life so vain. -85. Again, still as they in this muse, -Are feeding on the fire, -To mind there comes yet other news, -To screw their torments higher. -86. Which is the length of this estate, -Where they at present lie; -Which in a word I thus relate, -'Tis to eternity. -87. This thought now is so firmly fix'd -In all that comes to mind, -And also is so strongly mix'd -With wrath of every kind. -88. So that whatever they do know, -Or see, or think, or feel, -For ever still doth strike them through -As with a bar of steel. -89. For EVER shineth in the fire, -EVER is on the chains; -'Tis also in the pit of ire, -And tastes in all their pains. -90. For ever separate from God, -From peace, and life, and rest; -For ever underneath the rod -That vengeance liketh best. -91. O ever, ever, this will drown'd -Them quite and make them cry, -We never shall get o'er thy bound, -O, great eternity! -92. They sooner now the stars may count -Than lose these dismal bands; -Or see to what the motes[14] among -Or number up the sands. -93. Then see an end of this their woe, -Which now for sin they have; -O wantons, take heed what you do, -Sin will you never save. -94. They sooner may drink up the sea, -Than shake off these their fears; -Or make another in one day -As big with brinish tears; -95. Than put an end to misery, -In which they now do roar, -Or help themselves; no, they must cry, -Alas, for evermore. -96. When years by thousands on a heap -Are passed o'er their head; -Yet still the fruits of sin they reap -Among the ghostly dead. -97. Yea, when they have time out of mind -Be in this case so ill, -For EVER, EVER is behind[15] -Yet for them to fulfill. - - - - - - -EBAL AND GERIZZIM, - -OR - -THE BLESSING AND THE -CURSE: - -BEING A SHORT EXHORTATION -TO SINNERS, BY THE MERCY -AND SEVERITY OF GOD. - - - - -FROM MOUNT GERIZZIM. - -Besides what I said of the Four Last Things, -And of the weal and woe that from them springs; -An after-word still runneth in my mind, -Which I shall here expose unto that wind -That may it blow into that very hand -That needs it. Also that it may be scann'd -With greatest soberness, shall be my prayer, -As well as diligence and godly care; -So to present it unto public view, -That only truth and peace may thence ensue. - My talk shall be of that amazing love -Of God we read of; which, that it may prove, -By its engaging arguments to save -Thee, I shall lay out that poor help I have -Thee to entice; that thou wouldst dearly fall -In love with thy salvation, and with all -That doth thereto concur, that thou mayst be -As blessed as the Blessed can make thee, -Not only here but in the world to come, -In bliss, which, I pray God, may be thy home. - But first, I would advise thee to bethink -Thyself, how sin hath laid thee at the brink -Of hell, where thou art lulled fast asleep -In Satan's arms, who also will thee keep -As senseless and secure as e'er he may, -Lest thou shouldst wake, and see't, and run away -Unto that Jesus, whom the Father sent -Into the world, for this cause and intent, -That such as thou, from such a thrall as this -Might'st be released, and made heir of bliss. -Now that thou may'st awake, the danger fly, -And so escape the death that others die, -Come, let me set my trumpet to thine ear, -Be willing all my message for to hear: -'Tis for thy life, O do it not refuse; -Wo unto them good counsel do abuse. -Thou art at present in that very case, -Which argues thou art destitute of grace: -For he that lies where sin hath laid him, lies -Under the curse, graceless, and so he dies -In body and in soul, within that range, -If God his heart in mercy doth not change -Before he goes the way of all the earth, -Before he lose his spirit and his breath. -Repentance there is none within the grave, -Nor Christ, nor grace, nor mercies for to save -Thee from the vengeance due unto thy sin, -If now thou dost not truly close with him. - Thou art like him that sleepeth in the sea -On broken boards, which, without guide or stay, -Are driven whither winds and water will; -While greedy beasts do wait to have their fill -By feeding on his carcass, when he shall -Turn overboard, and without mercy fall -Into the jaws of such as make a prey -Of those whom justice drowneth in the sea. - Thou art like him that snoring still doth lie -Upon the bed of vain security, -Whilst all about him into burning flame -By fire is turned; yea, and while the frame -And building where he lies consuming is, -And while himself these burnings cannot miss. - Thou art like one that hangeth by a thread -Over the mouth of hell, as one half-dead; -And O, how soon this thread may broken be, -Or cut by death, is yet unknown to thee! -But sure it is, if all the weight of sin, -And all that Satan, too, hath doing been, -Or yet can do, can break this crazy thread, -'Twill not be long before, among the dead, -Thou tumble do, as linked fast in chains, -With them to wait in fear for future pains. - What shall I say? Wilt thou not yet awake? -Nor yet of thy poor soul some pity take? -Among the lions it hood-winked lies; -O, that the Lord would open once thine eyes -That thou might'st see it, then I dare say thou, -As half-bereft of wits, wouldst cry out, How -Shall I escape? Lord help, O! help with speed, -Reach down thy hand from heav'n, for help I need, -To save me from the lions, for I fear -This soul of mine they will in pieces tear. - Come, then, and let us both expostulate -The case betwixt us, till we animate -And kindle in our hearts that burning love -To Christ, to grace, to life, that we may move -Swifter than eagles to this blessed prey; -Then shall it be well with us in that day -The trump shall sound, the dead made rise, and stand, -Then to receive, for breach of God's command, -Such thunder-claps as these, Depart from me -Into hell-fire, you that the wicked be, -Prepared for the devil, and for those -That with him and his angels rather chose -To live in filthy sin and wickedness, -Whose fruit is everlasting bitterness. - We both are yet on this side of the grave, -We also gospel-privileges have; -The word, and time to pray; God give us hearts, -That, like the wise man, we may act our parts, -To get the pearl of price; then we shall be -Like godly Mary, Peter, Paul, and we -Like Jacob, too, the blessing shall obtain; -While Esau rides a-hunting for the gain -Of worldly pelf, which will him not avail -When death or judgment shall him sore assail. - Now, to encourage us for to begin, -Let us believe the kingdom we may win, -And be possess'd thereof, if we the way -Shall hit into, and then let nothing stay -Or hinder us; the crown is at the end, -Let's run and strive, and fly, and let's contend -With greatest courage it for to obtain; -'Tis life, and peace, and everlasting gain. -The gate of life, the new and living way, -The promise holdeth open all the day, -Which thou by Jacob's ladder must ascend, -Where angels always wait, and do attend -As ministers, to minister for those -That do with God, and Christ, and glory close. - If guilt of sin still lieth at our door, -Us to discourage, let us set before -Our eyes a bleeding Jesus, who did die -The death, and let's believe the reason why -He did it, was that we might ever be -From death and sin, from hell and wrath set free. -Yea, let's remember for that very end -It was his blessed Father did him send; -That he the law of God might here fulfil, -That so the mystery of his blessed will -Might be revealed in the blessedness -Of those that fly to Christ for righteousness. - Now let us argue with ourselves, then, thus -That Jesus Christ our Lord came to save us, -By bearing of our sins upon his back, -By hanging on the cross as on a rack, -While justice cut him off on every side, -While smiles Divine themselves from him did hide, -While earth did quake, and rocks in pieces rent, -And while the sun, as veiled, did lament -To see the innocent and harmless die -So sore a death, so full of misery. - Yea, let us turn again, and say, All this -He did and suffered for love of his. -He brought in everlasting righteousness, -That he might cover all our nakedness; -He wept and wash'd his face with brinish tears -That we might saved be from hellish fears; -Blood was his sweat, too, in his agony, -That we might live in joyful ecstasy; -He apprehended was and led away, -That grace to us-ward never might decay. -With swords, and bills, and outrage in the night, -That to the peace of heav'n we might have right. -Condemned he was between two thieves to die, -That we might ever in his bosom lie; -Scourged with whips his precious body were, -That we lashes of conscience might not fear; -His head was crowned with thorns, that we might be -Crowned with glory and felicity; -He hanged was upon a cursed tree, -That we delivered from death might be; -His Father from him hides his smiles and face, -That we might have them in the heavenly place; -He cry'd, My God, why hast forsaken me? -That we forsaken of him might not be. -Into his side was thrust a bloody spear, -That we the sting of death might never fear; -He went into the grave after all this, -That we might up to heav'n go, and have bliss. -Yea, rise again he did out of the earth, -And shook off from him all the chains of death; -Then at his chariot wheels he captive led -His foes, and trod upon the serpent's head; -Riding in triumph to his Father's throne, -There to possess the kingdom as his own. -What say'st thou, wilt not yet unto him come? -His arms are open, in his heart is room -To lay thee; be not then discouraged, -Although thy sins be many, great, and red; -Unto thee righteousness he will impute, -And with the kisses of his mouth salute -Thy drooping soul, and will it so uphold, -As that thy shaking conscience shall be bold -To come to mercy's seat with great access, -There to expostulate with that justice -That burns like fiery flames against all those -That do not with this blessed Jesus close; -Which unto thee will do no harm, but good, -Because thou hast reliance on that blood -That justice saith hath given him content, -For all that do unfeignedly repent -Their ill-spent life, and roll upon free grace, -That they within that bosom might have place, -That open is to such, where they shall lie -In ease, and gladness, and felicity, -World without end, according to that state -I have, nay, better than I, can relate. - If thou shalt still object, thou yet art vile, -And hast a heart that will not reconcile -Unto the holy law, but will rebel, -Hark yet to what I shall thee farther tell. -Two things are yet behind that help thee will, -If God should put into thy mind that skill, -So to improve them as becometh those -That would with mercy and forgiveness close. - First, then, let this sink down into thy heart, -That Christ is not a Saviour in part, -But every way so fully he is made -That all of those that underneath his shade -And wing would sit, and shroud their weary soul, -That even Moses dare it not control, -But justify it, approve of 't, and conclude -No man nor angel must himself intrude -With such doctrine that may oppose the same, -On pain of blaspheming that holy name, -Which God himself hath given unto men, -To stay, to trust, to lean themselves on, when -They feel themselves assaulted, and made fear -Their sin will not let them in life appear. - For as God made him perfect righteousness, -That he his love might to the height express, -And us present complete before the throne; -Sanctification, too, of his own -He hath prepared, in which do we stand, -Complete in holiness, at his right hand. -Now this sanctification is not -That holiness which is in us, but that -Which in the person of this Jesus is, -And can inherently be only his. -But is imputed to us for our good. -As is his active righteousness and blood; -Which is the cause, though we infirm are found, -That mercy and forgiveness doth abound -To us-ward, and that why we are not shent[16] -And empty, and away rebuked sent, -Because that all we do imperfect is. -Bless God, then, for this holiness of his, -And learn to look by faith on that alone, -When thou seest thou hast nothing of thine own; -Yea, when thy heart most willing is to do -What God by his good word doth call thee to; -And when thou find'st most holiness within, -And greatest power over every sin, -Yet then to Jesus look, and thou shalt see -In him sanctification for thee, -Far more complete than all that thou canst find -In the most upright heart and willing mind, -That ever man or angels did possess, -When most filled with inherent righteousness. -Besides, if thou forgettest here to live, -And Satan get thee once into his sieve, -He will so hide thy wheat, and show thy brun[17] -That thou wilt quickly cry, I am undone. -Alas, thy goodliest attainments here, -Though like the fairest blossoms they appear, -How quickly will they lour and decay, -And be as if they all were fled away, -When once the east-wind of temptations beat -Upon thee, with their dry and blasting heat! -Rich men will not account their treasure lies -In crack'd groats and four-pence half-pennies,[18] -But in those bags they have within their chests, -In staple goods, which shall within their breasts -Have place accordingly, because they see -Their substance lieth here. But if that be -But shaken, then they quickly fear, and cry, -Alas, 'tis not this small and odd money, -We carry in our pockets for to spend, -Will make us rich, or much will stand our friend. -If famine or if want do us assail, -How quickly will these little pieces fail! - If thou be wise, consider what I say -And look for all in Christ, where no decay -Is like to be; then though thy present frame -Be much in up-and-down, yet he the same -Abideth, yea, and still at God's right hand, -As thy most perfect holiness will stand. -It is, I say, not like to that in thee, -Now high, then low, now out, then in, but he -Most perfect is, when thou art at the worst -The same, the very same; I said at first, -This helpeth much when thou art buffeted, -And when thy graces lie in thee as dead; -Then to believe they are all perfect still -In Christ thy head, who hath that blessed skill, -Yet to present thee by what is in him -Unto his Father, one that hath no sin. -Yea, this will fill thy mouth with argument -Against the tempter, when he shall present -Before thee all thy weakness, and shall hide -From thee thy graces, that thou mayst abide -Under the fretting fumes of unbelief, -Which never yielded Christian man relief. -Nor help thyself thou mayst against him thus: -O Satan, though my heart indeed be worse -Than 'twas a while ago, yet I perceive -Thou shalt me not of happiness bereave, -Nor yet of holiness; for by the Word -I find that Jesus Christ, our blessed Lord, -Is made sanctification for me -In his own person, where all graces be, -As water in the fountain; and that I, -By means of that, have yet a sanctity, -Both personal and perfect every way; -And that is Christ himself, as Paul doth say. -Now, though my crazy pitcher oft doth leak, -By means of which my graces are so weak, -And so much spent, that one I cannot find -Able to stay or help my feeble mind; -Yet then I look to Jesus, and see all -In him that wanting is in me, and shall -Again take courage, and believe he will -Present me upright in his person, till -He humble me for all my foolishness, -And then again fill me with holiness. -Now, if thou lovest inward sanctity, -As all the saints do most unfeignedly, -Then add, to what I have already said, -Faith in the promise; and be not afraid -To urge it often at the throne of grace, -And to expect it in its time and place. -Then he that true is, and that cannot lie, -Will give it unto thee, that thou thereby -Mayst serve with faith, with fear, in truth and love, -That God that did at first thy spirit move -To ask it to his praise, that he might be -Thy God, and that he might delight in thee. - If I should here particulars relate, -Methinks it could not but much animate -Thy heart, though very listless to inquire -How thou mayst that enjoy, which all desire -That love themselves and future happiness; -But O, I cannot fully it express: -The promise is so open and so free, -In all respects, to those that humble be, -That want they cannot what for them is good; -But there 'tis, and confirmed is with blood, -A certain sign, all those enjoy it may, -That see they want it, and sincerely pray -To God the Father, in that Jesus' name -Who bled on purpose to confirm the same. - -[THE NECESSITY OF A NEW HEART.] - -Now wouldst thou have a heart that tender is, -A heart that forward is to close with bliss; -A heart that will impressions freely take -Of the new covenant, and that will make -The best improvement of the word of grace, -And that to wickedness will not give place; -All this is in the promise, and it may -Obtained be of them that humbly pray. -Wouldst thou enjoy that spirit that is free, -And looseth those that in their spirits be -Oppressed with guilt, or filth, or unbelief; -That spirit that will, where it dwells, be chief; -Which breaketh Samson's cord as rotten thread, -And raiseth up the spirit that is dead; -That sets the will at liberty to choose -Those things that God hath promis'd to infuse -Into the humble heart? All this, I say, -The promise holdeth out to them that pray. - -[THE SPIRIT OF PRAYER.] - -Wouldst thou have that good, that blessed mind, -That is so much to heavenly things inclin'd -That it aloft will soar, and always be -Contemplating on blest eternity. -That mind that never thinks itself at rest, -But when it knows it is for ever blest; -That mind that can be here no more content, -Than he that in the prison doth lament; -That blessed mind that counts itself then free -When it can at the throne with Jesus be, -There to behold the mansions he prepares -For such as be with him and his co-heirs. -This mind is in the covenant of grace, -And shall be theirs that truly seek his face. - -[OF GODLY FEAR.] - -Is godly fear delightful unto thee, -That fear that God himself delights to see -Bear sway in them that love him? then he will -Thy godly mind in this request fulfil. -By giving thee a fear that tremble shall, -At every trip thou takest, lest thou fall, -And him offend, or hurt thyself by sin, -Or cause poor souls that always blind have been -To stumble at thy falls, and harder be -Against their own salvation and thee. - That fear that of itself would rather choose -The rod, than to offend or to abuse -In anything that blessed worthy name, -That hath thee saved from that death and shame; -That sin would soon have brought thee to, if he -Had not imputed righteousness to thee. -I will love them, saith God, and not depart -From them, but put my fear within their heart, -That I to them may always lovely be, -And that they never may depart from me. - -[OF UPRIGHTNESS AND SINCERITY.] - -Wouldst thou be very upright and sincere? -Wouldst thou be that within thou dost appear, -Or seem to be in outward exercise -Before the most devout, and godly wise? -Yea, art thou thus when no eye doth thee see -But that which is invisible? and be -The words of God in truth thy prop and stay? -And do they in thy conscience bear more sway -To govern thee in faith and holiness, -Than thou canst with thy heart and mouth express? -And do the things that truly are divine, -Before thee more than gold or rubies shine? -And if, as unto Solomon, God should -Propound to thee, What wouldst thou have? how would -Thy heart and pulse beat after heav'nly things, -After the upper and the nether springs? - Couldst, with unfeigned heart and upright lip, -Cry, Hold me fast, Lord, never let me slip, -Nor step aside from faith and holiness, -Nor from the blessed hope of future bliss? -Lord, rather cross me anywhere than here; -Lord, fill me always with thy holy fear, -And godly jealousy of mine own heart, -Lest I, Lord, should at any time depart -From thy most blessed covenant of grace, -Where Jesus rules as King, and where thy face -Is only to be seen with comfort, and -Where sinners justified before thee stand. - If these thy groanings be sincere and true, -If God doth count thee one that dost pursue -The things thou cryest after with thy heart, -No doubt but in them thou shalt have a part. - -[HOW GRACES ARE TO BE OBTAINED.] - -The next word that I would unto thee say, -Is how thou mayst attain without delay, -Those blessed graces, and that holiness -Thou dost with so much godly zeal express -Thy love to, and thy longing to enjoy, -That sins and weakness might thee less annoy. -Know, then, as I have hinted heretofore, -And shall now speak unto a little more, -All graces in the person of the Son -Are by the Father hid, and therefore none -Can them obtain but they who with him close; -All others graceless are but only those; -For of his fulness 'tis that we receive, -And grace for grace; let no man then deceive -Himself or others with a feigned show -Of holiness, if Jesus they eschew. -When he ascended to his Father, then -It was that he received gifts for men; -Faith, hope, and love, true zeal, an upright heart, -Right humbleness of mind, and every part -Of what the word of life counts holiness, -God then laid up in him, that we redress -And help might have, who do unto him fly -For righteousness and gospel sanctity. - -[OF IMPUTED RIGHTEOUSNESS.] - -Now, if thou wouldst inherit righteousness, -And so sanctification possess -In body, soul, and spirit, then thou must -To Jesus fly, as one ungodly first; -And so by him crave pardon for thy sin -Which thou hast loved, and hast lived in; -For this cannot at all forgiven be, -For any righteousness that is in thee; -Because the best thou hast is filthy rags, -Profane, presumptuous, and most beastly brags -Of flesh and blood, which always cross doth lie -To God, to grace, and thy felicity. - Then righteousness imputed thou must have, -Thee from that guilt and punishment to save -Thou liest under as a sinful man, -Throughout polluted, and that never can -By any other means acquitted be, -Or ever have true holiness in thee. -The reason is, because all graces are -Only in Christ, and be infused where, -Or into those whom he doth justify, -By what himself hath done, that he thereby -Might be the whole of all that happiness -The sinner shall enjoy here, and in bliss. -Besides, if holiness should first be found -In those whom God doth pardon, then the ground -Why we forgiven are would seem to be, -He first found holiness in thee and me; -But this the holy Scriptures will refute, -And prove that righteousness he doth impute -Without respect to goodness first in man; -For, to speak truth indeed, no goodness can -Be found in those that underneath the law -Do stand; for if God goodness in them saw, -Why doth he once and twice say, There is none -That righteous be; no, not so much as one; -None understandeth, none seek after God, -His ways they have not known, but have abode -In wickedness, unprofitably they -Must needs appear to be then every way. -Their throats an open sepulchre, also -Their mouths are full of filthy cursings too; -And bitterness, yea, underneath their lips -The asp hath poison. O how many slips -And falls in sin must such poor people have! -Now here's the holiness that should them save, -Or, as a preparation, go before, -To move God to do for them less or more? -No, grace must on thee righteousness bestow, -Or, else sin will for ever thee undo. -Sweet Paul this doctrine also doth express, -Where he saith, Some may have righteousness, -Though works they have not; and it thus may stand, -Grace by the promise gives what the command -Requireth us to do, and so are we -Quitted from doing, and by grace made free. - -[OF HOLINESS OF LIFE.] - -Now, then, if holiness thou wouldst obtain, -And wouldst a tender Christian man remain, -Keep faith in action, let that righteousness -That Christ fulfilled always have express -And clear distinction in thy heart, from all -That men by Scripture, or besides, it, call -Inherent gospel holiness, or what -Terms else they please to give it; for 'tis that, -And that alone, by which all graces come -Into the heart; for else there is no room -For ought but pride, presumption, or despair, -No love or other graces can be there. -Received you the Spirit, saith St. Paul, -By hearing, faith, or works? not works, and shall -No ways retain the same, except you do -Hear faith, embrace the same, and stick thereto. - -[THE OPERATION OF FAITH.] - -The word of faith unto me pardon brings, -Shows me the ground and reason whence it springs: -To wit, free grace, which moved God to give -His Son to die and bleed, that I might live -This word doth also loudly preach to me, -Though I a miserable sinner be, -Yet in this Son of God I stand complete, -Whose righteousness is without all deceit; -'Tis that which God himself delighteth in, -And that by which all his have saved been. - -[OF LOVE TO GOD.] - -When I do this begin to apprehend, -My heart, my soul, and mind, begins to bend -To God-ward, and sincerely for to love -His son, his ways, his people, and to move -With brokenness of spirit after him -Who broken was, and killed for my sin. -Now is mine heart grown holy, now it cleaves -To Jesus Christ my Lord, and now it leaves -Those ways that wicked be; it mourns because -It can conform no more unto the laws -Of God, who loved me when I was vile, -And of sweet Jesus, who did reconcile -Me unto justice by his precious blood, -When no way else was left to do me good. -If you would know how this can operate -Thus on the soul, I shall to you relate -A little farther what my soul hath seen -Since I have with the Lord acquainted been. -The word of grace, when it doth rightly seize -The spirit of a man, and so at ease -Doth set the soul, the Spirit of the Lord -Doth then with might accompany the word; -In which it sets forth Christ as crucified, -And by that means the Father pacified -With such a wretch was thou, and by this sight, -Thy guilt is in the first place put to flight, -For thus the Spirit doth expostulate: -Behold how God doth now communicate -(By changing of the person) grace to thee -A sinner, but to Christ great misery, -Though he the just one was, and so could not -Deserve this punishment; behold, then, what -The love of God is! how 'tis manifest, -And where the reason lies that thou art blest. -This doctrine being spoken to the heart, -Which also is made yield to every part -Thereof, it doth the same with sweetness fill, -And so doth sins and wickednesses kill; -For when the love of God is thus reveal'd, -And thy poor drooping spirit thereby seal'd, -And when thy heart, as dry ground, drinks this in -Unto the roots thereof, which nourish sin, -It smites them, as the worm did Jonah's gourd, -And makes them dwindle of their own accord, -And die away; instead of which there springs -Up life and love, and other holy things. -Besides, the Holy Spirit now is come, -And takes possession of thee as its home; -By which a war maintained always is -Against the old man and the deeds of his. - When God at first upon mount Sinai spake, -He made his very servant Moses quake; -But when he heard the law the second time, -His heart was comforted, his face did shine. -What was the reason of this difference, -Seeing no change was in the ordinance, -Although a change was in the manner, when -The second time he gave it unto men? -At first 'twas given in severity, -In thunder, blackness, darkness, tempest high, -In fiery flames it was delivered. -This struck both Moses and the host as dead; -But Moses, when he went into the mount -The second time, upon the same account -No fear, nor dread, nor shaking of his mind, -Do we in all the holy Scripture find; -But rather in his spirit he had rest, -And look'd upon himself as greatly blest. -He was put in the rock, he heard the name, -Which on the mount the Lord did thus proclaim: -The Lord, merciful, gracious, and more, -Long-suffering, and keeping up in store -Mercy for thousands, pardoning these things, -Iniquity, transgressions, and sins, -And holding guilty none but such as still -Refuse forgiveness, of rebellious will. - This proclamation better pleased him -Than all the thunder and the light'ning. -Which shook the mount, this rid him of his fear, -This made him bend, make haste, and worship there. - Jehoshaphat, when he was sore opprest -By Amnon and by Moab, and the rest -Of them that sought his life, no rest he found, -Until a word of faith became a ground -To stay himself upon; O, then they fell, -His very song became their passing-bell. -Then holiness of heart a consequence -Of faith in Christ is, for it flows from thence; -The love of Christ in truth constraineth us, -Of love sincerely to make judgment thus: -He for us died that for ever we -Might die to sin, and Christ his servants be. -O! nothing's like to the remembrance -Of what it is to have deliverance -From death and hell, which is of due our right, -Nothing, I say, like this to work delight -In holy things; this like live honey runs, -And needs no pressing out of honey-combs. - -[LOVE INDUCING CHRISTIAN CONDUCT.] - -Then understand my meaning by my words, -How sense of mercy unto faith affords -Both grace to sanctify, and holy make -That soul that of forgiveness doth partake. -Thus having briefly showed you what is -The way of life, or sanctity, of bliss, -I would not in conclusion have you think, -By what I say, that Christian men should drink -In these my words with lightness, or that they -Are now exempted from what every day -Their duty is. No, God doth still expect, -Yea, doth command, that they do not neglect -To pray, to read, to hear, and not dissent -From being sober, grave, and diligent -In watching, self-denial, and with fear -To serve him all the time thou livest here. -Indeed I have endeavoured to lay -Before your eyes the right and only way -Pardon to get, and also holiness, -Without which never think that God will bless -Thee with the kingdom he will give to those -That Christ embrace, and holy lives do choose -To live, while here all others go astray, -And shall in time to come be cast away. - - -FROM MOUNT EBAL. - -Thus having heard from Gerizzim, I shall -Next come to Ebal, and you thither call, -Not there to curse you, but to let you hear -How God doth curse that soul that shall appear -An unbelieving man, a graceless wretch; -Because he doth continue in the breach -Of Moses' law, and also doth neglect -To close with Jesus; him will God reject -And cast behind him; for of right his due -Is that from whence all miseries ensue. -Cursed, saith he, are thy that do transgress -The least of my commandments, more or less. -Nothing that written is must broken be, -But always must be kept unto by thee, -And must fulfilled be; for here no man -Can look God in the face, or ever stand -Before the judgment-seat; for if they be -Convict, condemned too assuredly. -Now keep this law no mortal creature can, -For they already do, as guilty, stand -Before the God that gave it; so that they -Obnoxious to the curse lie every day, -Which also they must feel for certainty, -If unto Jesus Christ they do not fly. -Hence, then, as they for ever shall be blest, -That do by faith upon the promise rest, -So peace unto the wicked there is none; -'Tis wrath and death that they must feed upon. - That what I say may some impression make -On carnal hearts, that they in time may take -That course that best will prove when time is done, -These lines I add to what I have begun. - First, thou must know that God, as he is love -So he is justice, therefore cannot move, -Or in the least be brought to favour those -His holiness and justice doth oppose. - For though thou mayst imagine in thy heart -That God is this or that, yet if thou art -At all besides the truth of what he is, -And so dost build thy hope for life amiss, -Still he the same abideth, and will be -The same, the same for ever unto thee. - As God is true unto his promise, so -Unto his threat'ning he is faithful too. -Cease to be God he must, if he should break -One tittle that his blessed mouth did speak. - Now, then, none can be saved but the men -With whom the Godhead is contented when -It them beholds with the severest eye -Of justice, holiness, and yet can spy -No fault nor blemish in them; these be they -That must be saved, as the Scriptures say. - If this be true, as 'tis assuredly, -Woe be to them that wicked live and die; -Those that as far from holiness have been -All their life long as if no eye had seen -Their doings here, or as if God did not -At all regard, or in the least mind what, -Wherein, or how they did his law transgress, -Either by this or other wickedness; -But how deceived these poor creatures are, -They then shall know when they their burthen bear. - Alas, our God is a consuming fire; -So is his law, by which he doth require -That thou submit to him, and if thou be -Not in that justice found that can save thee -From all and every sentence which he spake -Upon mount Sinai, then as one that brake -It, thou the flames thereof shall quickly find -As scourges thee to lash, while sins do bind -Thee hand and foot, for ever to endure -The strokes of vengeance for thy life impure. - What I have said will yet evinced be, -And manifest abundantly to thee, -If what I have already spoken to -Be joined with these lines that do ensue. -Justice discovers its antipathy -Against profaneness and malignity. -Not only by the law it gave to men, -And threatenings thereunto annexed then. -But inasmuch as long before that day, -He did prepare for such as go astray, -That dreadful, that so much amazing place-- -Hell, with its torments--for those men that grace -And holiness of life slight and disdain, -There to bemoan themselves with hellish pain. - This place, also, the pains so dismal be, -Both as to name and nature, that in me -It is not to express the damning wights, -The hellish torture, and the fearful plights -Thereof; for as intolerable they -Must needs be found, by those that disobey -The Lord, so can no word or thought express -Unto the full the height of that distress; -Such miserable caitiffs, that shall there -Rebukes of vengeance, for transgressions bear. - Indeed the holy Scriptures do make use -Of many metaphors, that do conduce -Much to the symbolizing of the place, -Unto our apprehension; but the case-- -The sad, the woful case--of those that lie -As racked there in endless misery, -By all similitudes no mortals may -Set forth in its own nature; for I say -Similitudes are but a shade, and show -Of those or that they signify to you. -The fire that doth within thine oven burn, -The prison where poor people sit and mourn, -Chains, racks, and darkness, and such others, be -As painting on the wall, to let thee see -By word and figures the extremity -Of such as shall within these burnings lie. - But certainly, if wickedness and sin -Had only foolish toys and trifles been, -And if God had not greatly hated it, -Yea, could he any ways thereof admit, -And let it pass, he would not thus have done. -He doth not use to punish any one -With any place or punishment that is -Above or sharper than the sin of his -Hath merited, and justice seeth due; -Read sin, then, by the death that doth ensue. - Most men do judge of sin, not by the fruits -It bears and bringeth forth, but as it suits -Their carnal and deluded hearts, that be -With sensual pleasures eaten up; but he -That now so judgeth, shortly shall perceive -That God will judge thereof himself, and leave -Such men no longer to their carnal lusts, -To judge of wickedness, and of the just -And righteous punishment that doth of right -Belong thereto; and will, too, in despite -Of all their carnal reason, justify -Himself, in their eternal misery. -Then hell will be no fancy, neither will -Men's sins be pleasant to them; but so ill -And bitter, yea, so bitter, that none can -Fully express the same, or ever stand -Under the burden it will on them lay, -When they from life and bliss are sent away. - When I have thought how often God doth speak -Of their destruction, who HIS law do break; -And when the nature of the punishment -I find so dreadful, and that God's intent, -Yea, resolution is, it to inflict -On every sinner that shall stand convict, -I have amazed been, yet to behold, -To see poor sinners yet with sin so bold, -That like the horse that to the battle runs, -Without all fear, and that no danger shuns, -Till down he falls. O resolute attempts! -O sad, amazing, damnable events! -The end of such proceedings needs must be, -From which, O Lord, save and deliver me. -But if thou think that God thy noble race -Will more respect, than into such a place -To put thee; hold, though thou his offspring be, -And so art lovely, yet sin hath made thee -Another kind of creature than when thou -Didst from his fingers drop, and therefore now -Thy first creation stands thee in no stead; -Thou hast transgressed, and in very deed -Set God against thee, who is infinite, -And that for certain never will forget -Thy sins, nor favour thee if thou shalt die -A graceless man; this is thy misery. - When angels sinned, though of higher race -Than thou, and also put in higher place, -Yet them he spared not, but cast them down -From heaven to hell; where also they lie bound -In everlasting chains, and no release -Shall ever have, but wrath, that shall increase -Upon them, to their everlasting woe. -As for the state they were exalted to, -That will by no means mitigate their fear, -But aggravate their hellish torment here; -For he that highest stands, if he shall fall, -His danger needs must be the great'st of all. -Now if God noble angels did not spare -Because they did transgress, will he forbear -Poor dust and ashes? Will he suffer them -To break his law, and sin, and not condemn -Them for so doing? Let not man deceive -Himself or others; they that do bereave -Themselves by sin of happiness, shall be -Cut off by justice, and have misery. - Witness his great severity upon -The world that first was planted, wherein none -But only eight the deluge did escape, -All others of that vengeance did partake; -The reason was, that world ungodly stood -Before him, therefore he did send the flood, -Which swept them all away. A just reward -For their most wicked ways against the Lord, -Who could no longer bear them and their ways, -Therefore into their bosom vengeance pays. -We read of Sodom, and Gomorrah too, -What judgments they for sin did undergo; -How God from heaven did fire upon them rain, -Because they would not wicked ways refrain; -Condemning of them with an overthrow, -And turned them to ashes. Who can know -The miseries that these poor people felt -While they did underneath those burnings melt? -Now these, and many more that I could name, -That have been made partakers of the flame -And sword of justice, God did then cut off, -And make examples unto all that scoff -At holiness, or do the gospel slight; -And long it will not be before the night -And judgment, painted out by what he did -To Sodom and Gomorrah, fulfilled -Upon such sinners be, that they may now -That God doth hate the sin, and persons too. -Of such as still rebellious shall abide, -Although they now at judgment may deride. - - - -FOOTNOTES: - -[1] On the reverse of the title-page is the following singular -advertisement:--'This author having published many books, which -have gone off very well, there are certain ballad-sellers about -Newgate, and on London Bridge, who have put the two first letters -of this author's name, and his effigies, to their rhymes and -ridiculous books, suggesting to the world as if they were his. -Now know, that this author publisheth his name at large to all -his books; and what you shall see otherwise, he disowns.'--Ed. - -[2] 'Convert,' for 'be ye converted,' was a common mode of speech -in Bunyan's time. It is so used in Holy Writ, Isaiah 6:10.--Ed. - -[3] Armorial bearings as now worn by heralds embroidered on the -tabard or coat.--Ed. - -[4] A common custom when death takes place. The two great toes -are tied together, to make the body look decent; and formerly the -hands were placed with the palms together, as if in the attitude -of prayer, and were kept in that posture by tying the thumbs -together.--Ed. - -[5] Without fail, or in spite of all hindrance.--Ed. - -[6] Alluding to wrestlers. Some modes of throwing each other down -are called fair, others foul or unfair.--Ed. - -[7] Sincerity is the fountain and source of all real inquiries after -truth, holiness, and heaven. It leads to personal examination of -God's Word, which leads us from the complexity of human inventions -to the simplicity of the gospel.--Ed - -[8] The exact spelling of Bunyan is here followed; but whether he -meant 'coped,' 'covered,' or 'cooped'--inclosed, or shut in--must -be left to the reader's judgment. I prefer the latter.--Ed. - -[9] Fit, convenient. 'Deft' is now obsolete.--Ed. - -[10] Full of fear and dread. Bunyan, in his Holy War, brings his -immense armies of doubters, under General Incredulity, from -Hell-gate Hill.--Ed. - -[11] Quick, nimble, active, powerful spirits. Wight is now obsolete, -except in irony; see Imperial Dictionary.--Ed. - -[12] See note on verse fifty of the Meditations on Heaven.--Ed. - -[13] This is a common temptation. Job felt it, and murmured at -having been born, Job 3:3, and 10:18, 19. Jeremiah passed through -the same experience, Jeremiah 20:14, 15. Bunyan had the same bitter -feelings, and wished himself a dog or toad; see Grace Abounding, -No. 104. Colonel Gardener was similarly tried. How awful is the -havoc that sin has made with human happiness.-Ed. - -[14] The finest particles or atoms of matter-- - -'As thick, as numberless 'As the gay motes that people the -sunbeams.'--Milton.--Ed. - -[15] How does this remind us of the awfully impressive cries of the -man in the iron cage--'O, eternity, eternity! how shall I grapple -with the misery that I must meet with in eternity!' 'A thousand -deaths live in him, he not dead.'--Ed. - -[16] From the Saxon scendan, to violate, spoil, revile; see Imperial -Dictionary.--Ed. - -[17] Altered by poetical license from 'bran.' Chaucer, in one -instance, spells it 'bren,' to rhyme with men.--Ed. - -[18] This evidently refers to a coin value four-penny half-penny, -and, like a cracked groat, not so much prized as good coin. In -Turner's Remarkable Providences, folio, 1697, pages 28, is a very -singular allusion to one of these coins:--'Christian, the wife -of R. Green, of Brenham, Somersetshire, in 1663, made a covenant -with the devil. He pricked the fourth finger off her right hand, -between the middle and upper joint, and took two drops of her -blood on his finger, giving her four-pence half-penny. He then -vanished, leaving a smell of brimstone behind.'--Ed. - -*** - -A Book for Boys and Girls Or, Temporal Things Spritualized. - -by John Bunyan, - -Licensed and entered according to order. - -London: Printed for, and sold by, R. Tookey, at his Printing House -in St. Christopher's Court, in Threadneedle Street, behind the -Royal Exchange, 1701. - - -Advertisement by the Editor. - -Some degree of mystery hangs over these Divine Emblems for children, -and many years' diligent researches have not enabled me completely -to solve it. That they were written by Bunyan, there cannot be -the slightest doubt. - -'Manner and matter, too, are all his own.'[1] - -But no book, under the title of Divine Emblems, is mentioned in any -catalogue or advertisements of Bunyan's works, published during -his life; nor in those more complete lists printed by his personal -friends, immediately after his death. In all these lists, as -well as in many advertisement, both before, and shortly after Mr. -Bunyan's death, a little book for children is constantly introduced, -which, judging from the title, must have been similar to, if not -the same as, these Emblems; but the Editor has not been able to -discover a copy of the first edition, although every inquiry has -been made for it, both in the United Kingdom and America. It was -advertised in 1688, as Country Rhymes for Children, upon seventy-four -things.[2] It is also advertised, in the same year, as A Book for -Boys and Girls, or Country Rhymes for Children, price 6d.[3] In -1692, it is included in Charles Doe's catalogue table of all Mr. -Bunyan's books, appended to The Struggler for their preservation, -No. 36; Meditations on seventy-four things, published in 1685, and -not reprinted during the author's life. In Charles Doe's second -catalogue of all Mr. Bunyan's books, appended to the first -edition of the Heavenly Footman, March 1698, it is No. 37. A Book -for Boys and Girls, or Country Rhymes for Children, in verse, on -seventy-four things. This catalogue describes every work, word -for word, as it is in the several title pages. In 1707 it had -reached a third edition, and was 'ornamented with cuts';[4] and -the title is altered to A Book for Boys and Girls, or Temporal -Things Spiritualized, with cuts. In 1720, it was advertised, -'price, bound, 6d.'[5] In Keach's Glorious Lover, it is advertised -by Marshall, in 12mo. price 1s. In 1724, it assumed its present -title, and from that time was repeatedly advertised as Divine -Emblems, or Temporal Things Spiritualized, fitted for the use of -boys and girls, adorned with cuts. - -By indefatigable exertions, my excellent friend and brother -collector of old English bibles, James Dix, Esq., Bristol, has -just discovered and presented to me the second edition of this very -rare little volume, in fine preservation, from which it appears, -that in 1701, the title page was altered from Country Rhymes and -Meditations, to A Book for Boys and Girls, or Temporal Things -Spiritualized. It has no cuts, but, with that exception, it contains -exactly the same subjects as the subsequent editions published -under the more popular title of Divine Emblems. - -The only difficulty that remains is to discover seventy-four -meditations in the forty-nine Emblems. This may be readily done, if -the subjects of meditation are drawn out. Thus, the first emblem -contains meditations on two things, the Barren Fig-tree, and -God's Vineyard. So the second has a meditation on the Lark and -the Fowler, and another on the comparison between the Fowler and -Satan. Upon this plan, the volume contains exactly seventy-four -meditations. - -Under the title of Divine Emblems, it has passed through a multitude -of editions, and many thousand copies have been circulated. It was -patronized in those early efforts of the Religious Tract Society, -which have been so abundantly blessed in introducing wholesome -food to the young, instead of the absurd romances which formerly -poisoned the infant and youthful mind. - -Among these numerous editions, two deserve special notice. The -first of these was published in 1757, 'on a curious paper, and -good letter, with new cuts.' It has a singular preface, signed J. -D., addressed 'to the great Boys, in folio, and the little ones -in coats.' The first eight pages are occupied with a dissertation -on the origin of language, perhaps arising from a line in the -dialogue between a sinner and spider, 'My name entailed is to my -creation.' In this preface, he learnedly attempts to prove that -language was the gift of God by revelation, and not a gradual -acquirement of man as his wants multiplied. The other remarkable -edition was published about 1790.[6] It is, both the text and cuts, -printed from copperplate engravings, very handsomely executed. -This is an honour conferred upon very few authors;[7] nor was it -ever conferred upon one more worthy the highest veneration of man -than is the immortal allegorist. - -The number of editions which have been printed of these little -engaging poems, is a proof of the high estimation in which they -have been held for nearly one hundred and seventy years; and the -great rarity of the early copies shows the eager interest with -which they have been read by children until utterly destroyed. - -The cuts were at first exceedingly coarse and rude, but were much -improved in the more modern copies. Those to Mason's edition are -handsome. The engraver has dressed all his actors in the costume -of the time of George the Third; the women with hooped petticoats -and high head dresses; clergymen with five or six tier wigs; men -with cocked hats and queues; and female servants with mob caps. -That to Emblem Fifteen, upon the sacraments, is peculiarly droll; -the artist, forgetting that the author was a Baptist, represents -a baby brought to the font to be christened! and two persons -kneeling before the body of our Lord! - -GEO. OFFOR. - - - -TO THE READER. - -COURTEOUS READER, - -The title page will show, if there thou look, -Who are the proper subjects of this book. -They're boys and girls of all sorts and degrees, -From those of age to children on the knees. -Thus comprehensive am I in my notions, -They tempt me to it by their childish motions. -We now have boys with beards, and girls that be -Big[8]as old women, wanting gravity. - Then do not blame me, 'cause I thus describe them. -Flatter I may not, lest thereby I bribe them -To have a better judgment of themselves, -Than wise men have of babies on their shelves.[9] -Their antic tricks, fantastic modes, and way, -Show they, like very boys and girls, do play -With all the frantic fopperies of this age, -And that in open view, as on a stage; -Our bearded men do act like beardless boys; -Our women please themselves with childish toys. - Our ministers, long time, by word and pen, -Dealt with them, counting them not boys, but men. -Thunderbolts they shot at them and their toys, -But hit them not, 'cause they were girls and boys. -The better charg'd, the wider still they shot, -Or else so high, these dwarfs they touched not. -Instead of men, they found them girls and boys, -Addict to nothing as to childish toys. - Wherefore, good reader, that I save them may, -I now with them the very dotterel[10] play; -And since at gravity they make a tush, -My very beard I cast behind a bush; -And like a fool stand fing'ring of their toys, -And all to show them they are girls and boys. - Nor do I blush, although I think some may -Call me a baby, 'cause I with them play. -I do't to show them how each fingle-fangle -On which they doting are, their souls entangle, -As with a web, a trap, a gin, or snare; -And will destroy them, have they not a care. - Paul seemed to play the fool, that he might gain -Those that were fools indeed, if not in grain;[11] -And did it by their things, that they might know -Their emptiness, and might be brought unto -What would them save from sin and vanity, -A noble act, and full of honesty. -Yet he nor I would like them be in vice, -While by their playthings I would them entice, -To mount their thoughts from what are childish toys, -To heaven, for that's prepared for girls and boys. -Nor do I so confine myself to these, -As to shun graver things; I seek to please -Those more compos'd with better things than toys; -Though thus I would be catching girls and boys. - Wherefore, if men have now a mind to look, -Perhaps their graver fancies may be took -With what is here, though but in homely rhymes: -But he who pleases all must rise betimes. -Some, I persuade me, will be finding fault, -Concluding, here I trip, and there I halt: -No doubt some could those grovelling notions raise -By fine-spun terms, that challenge might the bays. -But should all men be forc'd to lay aside -Their brains that cannot regulate the tide -By this or that man's fancy, we should have -The wise unto the fool become a slave. -What though my text seems mean, my morals be -Grave, as if fetch'd from a sublimer tree. -And if some better handle[12] can a fly, -Than some a text, why should we then deny -Their making proof, or good experiment, -Of smallest things, great mischiefs to prevent? - Wise Solomon did fools to piss-ants[13] send, -To learn true wisdom, and their lies to mend. -Yea, God by swallows, cuckoos, and the ass,[14] -Shows they are fools who let that season pass, -Which he put in their hand, that to obtain -Which is both present and eternal gain. - I think the wiser sort my rhymes may slight, -But what care I, the foolish will delight -To read them, and the foolish God has chose, -And doth by foolish things their minds compose, -And settle upon that which is divine; -Great things, by little ones, are made to shine. - I could, were I so pleas'd, use higher strains: -And for applause on tenters[15] stretch my brains. -But what needs that? the arrow, out of sight, -Does not the sleeper, nor the watchman fright; -To shoot too high doth but make children gaze, -'Tis that which hits the man doth him amaze. - And for the inconsiderableness -Of things, by which I do my mind express, -May I by them bring some good thing to pass, -As Samson, with the jawbone of an ass; -Or as brave Shamgar, with his ox's goad -(Both being things not manly, nor for war in mode), -I have my end, though I myself expose -To scorn; God will have glory in the close. - -J.B. - - -A BOOK FOR BOYS AND GIRLS, &c. - -DIVINE EMBLEMS, OR TEMPORAL THINGS -SPIRITUALIZED, &c. - -I. - -UPON THE BARREN FIG-TREE IN GOD'S VINEYARD - -What, barren here! in this so good a soil? -The sight of this doth make God's heart recoil -From giving thee his blessing; barren tree, -Bear fruit, or else thine end will cursed be! -Art thou not planted by the water-side? -Know'st not thy Lord by fruit is glorified? -The sentence is, Cut down the barren tree: -Bear fruit, or else thine end will cursed be. -Hast thou been digg'd about and dunged too, -Will neither patience nor yet dressing do? -The executioner is come, O tree, -Bear fruit, or else thine end will cursed be! -He that about thy roots takes pains to dig, -Would, if on thee were found but one good fig, -Preserve thee from the axe: but, barren tree, -Bear fruit, or else thy end will cursed be! -The utmost end of patience is at hand, -'Tis much if thou much longer here doth stand. -O cumber-ground, thou art a barren tree. -Bear fruit, or else thine end will cursed be! -Thy standing nor they name will help at all; -When fruitful trees are spared, thou must fall. -The axe is laid unto thy roots, O tree! -Bear fruit, or else thine end will cursed be. - -II. - -UPON THE LARK AND THE FOWLER. - -Thou simple bird, what makes thou here to play? -Look, there's the fowler, pr'ythee come away. -Do'st not behold the net? Look there, 'tis spread, -Venture a little further, thou art dead. -Is there not room enough in all the field -For thee to play in, but thou needs must yield -To the deceitful glitt'ring of a glass, -Plac'd betwixt nets, to bring thy death to pass? -Bird, if thou art so much for dazzling light, -Look, there's the sun above thee; dart upright; -Thy nature is to soar up to the sky, -Why wilt thou come down to the nets and die? -Take no heed to the fowler's tempting call; -This whistle, he enchanteth birds withal. -Or if thou see'st a live bird in his net, -Believe she's there, 'cause hence she cannot get. -Look how he tempteth thee with is decoy, -That he may rob thee of thy life, thy joy. -Come, pr'ythee bird, I pr'ythee come away, -Why should this net thee take, when 'scape thou may? -Hadst thou not wings, or were thy feathers pull'd, -Or wast thou blind, or fast asleep wer't lull'd, -The case would somewhat alter, but for thee, -Thy eyes are ope, and thou hast wings to flee. -Remember that thy song is in thy rise, -Not in thy fall; earth's not thy paradise. -Keep up aloft, then, let thy circuits be -Above, where birds from fowler's nets are free. - -Comparison. - -This fowler is an emblem of the devil, -His nets and whistle, figures of all evil. -His glass an emblem is of sinful pleasure, -And his decoy of who counts sin a treasure. -This simple lark's a shadow of a saint, -Under allurings, ready now to faint. -This admonisher a true teacher is, -Whose works to show the soul the snare and bliss, -And how it may this fowler's net escape, -And not commit upon itself this rape. - -III. - -UPON THE VINE-TREE. - -What is the vine, more than another tree? -Nay most, than it, more tall, more comely be. -What workman thence will take a beam or pin, -To make ought which may be delighted in? -Its excellency in its fruit doth lie: -A fruitless vine, it is not worth a fly. - -Comparison. - -What are professors more than other men? -Nothing at all. Nay, there's not one in ten, -Either for wealth, or wit, that may compare, -In many things, with some that carnal are. -Good are they, if they mortify their sin, -But without that, they are not worth a pin. - -IV. - -MEDITATIONS UPON AN EGG. - -1. - -The egg's no chick by falling from the hen; -Nor man a Christian, till he's born again. -The egg's at first contained in the shell; -Men, afore grace, in sins and darkness dwell. -The egg, when laid, by warmth is made a chicken, -And Christ, by grace, those dead in sin doth quicken. -The egg, when first a chick, the shell's its prison; -So's flesh to the soul, who yet with Christ is risen. -The shell doth crack, the chick doth chirp and peep, -The flesh decays, as men do pray and weep. -The shell doth break, the chick's at liberty, -The flesh falls off, the soul mounts up on high -But both do not enjoy the self-same plight; -The soul is safe, the chick now fears the kite. - -2. - -But chicks from rotten eggs do not proceed, -Nor is a hypocrite a saint indeed. -The rotten egg, though underneath the hen, -If crack'd, stinks, and is loathsome unto men. -Nor doth her warmth make what is rotten sound; -What's rotten, rotten will at last be found. -The hypocrite, sin has him in possession, -He is a rotten egg under profession. - -3. - -Some eggs bring cockatrices; and some men -Seem hatch'd and brooded in the viper's den. -Some eggs bring wild-fowls; and some men there be -As wild as are the wildest fowls that flee. -Some eggs bring spiders, and some men appear -More venom'd than the worst of spiders are.[16] -Some eggs bring piss-ants, and some seem to me -As much for trifles as the piss-ants be. -Thus divers eggs do produce divers shapes, -As like some men as monkeys are like apes. -But this is but an egg, were it a chick, -Here had been legs, and wings, and bones to pick. - -V. - -OF FOWLS FLYING IN THE AIR. - -Methinks I see a sight most excellent, -All sorts of birds fly in the firmament: -Some great, some small, all of a divers kind, -Mine eye affecting, pleasant to my mind. -Look how they tumble in the wholesome air, -Above the world of worldlings, and their care. -And as they divers are in bulk and hue, -So are they in their way of flying too. -So many birds, so many various things -Tumbling i' the element upon their wings. - -Comparison. - -These birds are emblems of those men that shall -Ere long possess the heavens, their all in all. -They are each of a diverse shape and kind, -To teach we of all nations there shall find. -They are some great, some little, as we see, -To show some great, some small, in glory be.[17] -Their flying diversely, as we behold, -Do show saints' joys will there be manifold; -Some glide, some mount, some flutter, and some do, -In a mix'd way of flying, glory too. -And all to show each saint, to his content, -Shall roll and tumble in that firmament. - -VI. - -UPON THE LORD'S PRAYER. - -Our Father which in heaven art, -Thy name be always hallowed; -Thy kingdom come, thy will be done; -Thy heavenly path be followed -By us on earth as 'tis with thee, -We humbly pray; -And let our bread us given be, -From day to day. -Forgive our debts as we forgive -Those that to us indebted are: -Into temptation lead us not,[18] -But save us from the wicked snare. -The kingdom's thine, the power too, -We thee adore; -The glory also shall be thine -For evermore. - -VII. - -MEDITATIONS UPON PEEP OF DAY. - -I oft, though it be peep of day, don't know -Whether 'tis night, whether 'tis day or no. -I fancy that I see a little light, -But cannot yet distinguish day from night; -I hope, I doubt, but steady yet I be not, -I am not at a point, the sun I see not. -Thus 'tis with such who grace but now[19] possest, -They know not yet if they be cursed or blest. - -VIII. - -UPON THE FLINT IN THE WATER. - -This flint, time out of mind, has there abode, -Where crystal streams make their continual road. -Yet it abides a flint as much as 'twere -Before it touched the water, or came there -Its hard obdurateness is not abated, -'Tis not at all by water penetrated. -Though water hath a soft'ning virtue in't, -This stone it can't dissolve, for 'tis a flint. -Yea, though it in the water doth remain, -It doth its fiery nature still retain. -If you oppose it with its opposite, -At you, yea, in your face, its fire 'twill spit. - -Comparison. - -This flint an emblem is of those that lie, -Like stones, under the Word, until they die. -Its crystal streams have not their nature changed, -They are not, from their lusts, by grace estranged. - -IX. - -UPON THE FISH IN THE WATER. - -1. - -The water is the fish's element; -Take her from thence, none can her death prevent; -And some have said, who have transgressors been, -As good not be, as to be kept from sin. - -2. - -The water is the fish's element: -Leave her but there, and she is well content. -So's he, who in the path of life doth plod, -Take all, says he, let me but have my God. - -3. - -The water is the fish's element, -Her sportings there to her are excellent; -So is God's service unto holy men, -They are not in their element till then. - -X. - -UPON THE SWALLOW. - -This pretty bird, O! how she flies and sings,[20] -But could she do so if she had not wings? -Her wings bespeak my faith, her songs my peace; -When I believe and sing my doubtings cease. - -XI. - -UPON THE BEE. - -The bee goes out, and honey home doth bring, -And some who seek that honey find a sting. -Now would'st thou have the honey, and be free -From stinging, in the first place kill the bee. - -Comparison. - -This bee an emblem truly is of sin, -Whose sweet, unto a many, death hath been. -Now would'st have sweet from sin and yet not die, -Do thou it, in the first place, mortify. - -XII. - -UPON A LOWERING MORNING. - -Well, with the day I see the clouds appear, -And mix the light with darkness everywhere; -This threatening is, to travellers that go -Long journeys, slabby rain they'll have, or snow. -Else, while I gaze, the sun doth with his beams -Belace the clouds, as 'twere with bloody streams; -This done, they suddenly do watery grow, -And weep, and pour their tears out where they go. - -Comparison. - -Thus 'tis when gospel light doth usher in -To us both sense of grace and sense of sin; -Yea, when it makes sin red with Christ's blood, -Then we can weep till weeping does us good. - -XIII. - -UPON OVER-MUCH NICENESS. - -'Tis much to see how over nice some are -About the body and household affair, -While what's of worth they slightly pass it by, -Not doing, or doing it slovenly. -Their house must be well furnished, be in print,[21] -Meanwhile their soul lies ley,[22] has no good in't. -Its outside also they must beautify, -When in it there's scarce common honesty. -Their bodies they must have tricked up and trim, -Their inside full of filth up to the brim. -Upon their clothes there must not be a spot, -But is their lives more than one common blot. -How nice, how coy are some about their diet, -That can their crying souls with hogs'-meat quiet. -All drest must to a hair be, else 'tis naught, -While of the living bread they have no thought. -Thus for their outside they are clean and nice, -While their poor inside stinks with sin and vice. - -XIV. - -MEDITATIONS UPON A CANDLE. - -Man's like a candle in a candlestick, -Made up of tallow and a little wick; -And as the candle when it is not lighted, -So is he who is in his sins benighted. -Nor can a man his soul with grace inspire, -More than can candles set themselves on fire. -Candles receive their light from what they are not; -Men grace from Him for whom at first they care not. -We manage candles when they take the fire; -God men, when he with grace doth them inspire. -And biggest candles give the better light, -As grace on biggest sinners shines most bright. -The candle shines to make another see, -A saint unto his neighbour light should be. -The blinking candle we do much despise, -Saints dim of light are high in no man's eyes. -Again, though it may seem to some a riddle, -We use to light our candles at the middle.[23] -True light doth at the candle's end appear, -And grace the heart first reaches by the ear. -But 'tis the wick the fire doth kindle on, -As 'tis the heart that grace first works upon. -Thus both do fasten upon what's the main, -And so their life and vigour do maintain. -The tallow makes the wick yield to the fire, -And sinful flesh doth make the soul desire -That grace may kindle on it, in it burn; -So evil makes the soul from evil turn.[24] -But candles in the wind are apt to flare, -And Christians, in a tempest, to despair. -The flame also with smoke attended is, -And in our holy lives there's much amiss. -Sometimes a thief will candle-light annoy, -And lusts do seek our graces to destroy. -What brackish is will make a candle sputter; -'Twixt sin and grace there's oft' a heavy clutter. -Sometimes the light burns dim, 'cause of the snuff, -Sometimes it is blown quite out with a puff; -But watchfulness preventeth both these evils, -Keeps candles light, and grace in spite of devils. -Nor let not snuffs nor puffs make us to doubt, -Our candles may be lighted, though puffed out. -The candle in the night doth all excel, -Nor sun, nor moon, nor stars, then shine so well. -So is the Christian in our hemisphere, -Whose light shows others how their course to steer. -When candles are put out, all's in confusion; -Where Christians are not, devils make intrusion. -Then happy are they who such candles have, -All others dwell in darkness and the grave. -But candles that do blink within the socket, -And saints, whose eyes are always in their pocket, -Are much alike; such candles make us fumble, -And at such saints good men and bad do stumble.[25] -Good candles don't offend, except sore eyes, -Nor hurt, unless it be the silly flies. -Thus none like burning candles in the night, -Nor ought[26] to holy living for delight. -But let us draw towards the candle's end: -The fire, you see, doth wick and tallow spend, -As grace man's life until his glass is run, -And so the candle and the man is done. -The man now lays him down upon his bed, -The wick yields up its fire, and so is dead. -The candle now extinct is, but the man -By grace mounts up to glory, there to stand. - -XV. - -UPON THE SACRAMENTS. - -Two sacraments I do believe there be, -Baptism and the Supper of the Lord; -Both mysteries divine, which do to me, -By God's appointment, benefit afford. -But shall they be my God, or shall I have -Of them so foul and impious a thought, -To think that from the curse they can me save? -Bread, wine, nor water, me no ransom bought.[27] - -XVI. - -UPON THE SUN'S REFLECTION UPON THE CLOUDS -IN A FAIR MORNING. - -Look yonder, ah! methinks mine eyes do see -Clouds edged with silver, as fine garments be; -They look as if they saw that golden face -That makes black clouds most beautiful with grace. -Unto the saints' sweet incense, or their prayer, -These smoky curdled clouds I do compare. -For as these clouds seem edged, or laced with gold, -Their prayers return with blessings manifold. - -XVII. - -UPON APPAREL. - -God gave us clothes to hide our nakedness, -And we by them do it expose to view. -Our pride and unclean minds to an excess, -By our apparel, we to others show.[28] - -XVIII. - -THE SINNER AND THE SPIDER. - -Sinner. - -What black, what ugly crawling thing art thou? - -Spider. - -I am a spider------------- - -Sinner. - -A spider, ay, also a filthy creature. - -Spider. - -Not filthy as thyself in name or feature. -My name entailed is to my creation, -My features from the God of thy salvation. - -Sinner. - -I am a man, and in God's image made, -I have a soul shall neither die nor fade, -God has possessed me[29] with human reason, -Speak not against me lest thou speakest treason. -For if I am the image of my Maker, -Of slanders laid on me He is partaker. - -Spider. - -I know thou art a creature far above me, -Therefore I shun, I fear, and also love thee. -But though thy God hath made thee such a creature, -Thou hast against him often played the traitor. -Thy sin has fetched thee down: leave off to boast; -Nature thou hast defiled, God's image lost. -Yea, thou thyself a very beast hast made, -And art become like grass, which soon doth fade. -Thy soul, thy reason, yea, thy spotless state, -Sin has subjected to th' most dreadful fate. -But I retain my primitive condition, -I've all but what I lost by thy ambition. - -Sinner. - -Thou venomed thing, I know not what to call thee, -The dregs of nature surely did befall thee, -Thou wast made of the dross and scum of all, -Man hates thee; doth, in scorn, thee spider call. - -Spider. - -My venom's good for something, 'cause God made it, -Thy sin hath spoiled thy nature, doth degrade it. -Of human virtues, therefore, though I fear thee, -I will not, though I might, despise and jeer thee. -Thou say'st I am the very dregs of nature, -Thy sin's the spawn of devils, 'tis no creature. -Thou say'st man hates me 'cause I am a spider, -Poor man, thou at thy God art a derider; -My venom tendeth to my preservation, -Thy pleasing follies work out thy damnation. -Poor man, I keep the rules of my creation, -Thy sin has cast thee headlong from thy station. -I hurt nobody willingly, but thou -Art a self-murderer; thou know'st not how -To do what good is; no, thou lovest evil; -Thou fliest God's law, adherest to the devil.[30] - -Sinner. - -Ill-shaped creature, there's antipathy -'Twixt man and spiders, 'tis in vain to lie; -I hate thee, stand off, if thou dost come nigh me, -I'll crush thee with my foot; I do defy thee. - -Spider. - -They are ill-shaped, who warped are by sin, -Antipathy in thee hath long time been -To God; no marvel, then, if me, his creature, -Thou dost defy, pretending name and feature. -But why stand off? My presence shall not throng thee, -'Tis not my venom, but thy sin doth wrong thee. -Come, I will teach thee wisdom, do but hear me, -I was made for thy profit, do not fear me. -But if thy God thou wilt not hearken to, -What can the swallow, ant, or spider do? -Yet I will speak, I can but be rejected, -Sometimes great things by small means are effected. -Hark, then, though man is noble by creation, -He's lapsed now to such degeneration, -Is so besotted and so careless grown, -As not to grieve though he has overthrown -Himself, and brought to bondage everything -Created, from the spider to the king. -This we poor sensitives do feel and see; -For subject to the curse you made us be. -Tread not upon me, neither from me go; -'Tis man which has brought all the world to woe, -The law of my creation bids me teach thee; -I will not for thy pride to God impeach thee. -I spin, I weave, and all to let thee see, -Thy best performances but cobwebs be. -Thy glory now is brought to such an ebb, -It doth not much excel the spider's web; -My webs becoming snares and traps for flies, -Do set the wiles of hell before thine eyes; -Their tangling nature is to let thee see, -Thy sins too of a tangling nature be. -My den, or hole, for that 'tis bottomless, -Doth of damnation show the lastingness. -My lying quiet until the fly is catch'd, -Shows secretly hell hath thy ruin hatch'd. -In that I on her seize, when she is taken, -I show who gathers whom God hath forsaken. -The fly lies buzzing in my web to tell -Thee how the sinners roar and howl in hell. -Now, since I show thee all these mysteries, -How canst thou hate me, or me scandalize? - -Sinner. - -Well, well; I no more will be a derider, -I did not look for such things from a spider. - -Spider. - -Come, hold thy peace; what I have yet to say, -If heeded, help thee may another day. -Since I an ugly ven'mous creature be, -There is some semblance 'twixt vile man and me. -My wild and heedless runnings are like those -Whose ways to ruin do their souls expose. -Daylight is not my time, I work in th' night, -To show they are like me who hate the light. -The maid sweeps one web down, I make another, -To show how heedless ones convictions smother; -My web is no defence at all to me, -Nor will false hopes at judgment be to thee. - -Sinner. - -O spider, I have heard thee, and do wonder -A spider should thus lighten and thus thunder. - -Spider. - -Do but hold still, and I will let thee see -Yet in my ways more mysteries there be. -Shall not I do thee good, if I thee tell, -I show to thee a four-fold way to hell; -For, since I set my web in sundry places, -I show men go to hell in divers traces. -One I set in the window, that I might -Show some go down to hell with gospel light. -One I set in a corner, as you see, -To show how some in secret snared be. -Gross webs great store I set in darksome places, -To show how many sin with brazen faces; -Another web I set aloft on high, -To show there's some professing men must die. -Thus in my ways God wisdom doth conceal, -And by my ways that wisdom doth reveal. -I hide myself when I for flies do wait, -So doth the devil when he lays his bait; -If I do fear the losing of my prey, -I stir me, and more snares upon her lay: -This way and that her wings and legs I tie, -That, sure as she is catch'd, so she must die. -But if I see she's like to get away, -Then with my venom I her journey stay. -All which my ways the devil imitates -To catch men, 'cause he their salvation hates. - -Sinner. - -O spider, thou delight'st me with thy skill! -I pr'ythee spit this venom at me still. - -Spider. - -I am a spider, yet I can possess -The palace of a king, where happiness -So much abounds. Nor when I do go thither, -Do they ask what, or whence I come, or whither -I make my hasty travels; no, not they; -They let me pass, and I go on my way. -I seize the palace,[31] do with hands take hold -Of doors, of locks, or bolts; yea, I am bold, -When in, to clamber up unto the throne, -And to possess it, as if 'twere mine own. -Nor is there any law forbidding me -Here to abide, or in this palace be. -Yea, if I please, I do the highest stories -Ascend, there sit, and so behold the glories -Myself is compassed with, as if I were -One of the chiefest courtiers that be there. -Here lords and ladies do come round about me, -With grave demeanour, nor do any flout me -For this, my brave adventure, no, not they; -They come, they go, but leave me there to stay. -Now, my reproacher, I do by all this -Show how thou may'st possess thyself of bliss: -Thou art worse than a spider, but take hold -On Christ the door, thou shalt not be controll'd. -By him do thou the heavenly palace enter; -None chide thee will for this thy brave adventure; -Approach thou then unto the very throne, -There speak thy mind, fear not, the day's thine own; -Nor saint, nor angel, will thee stop or stay, -But rather tumble blocks out of the way. -My venom stops not me; let not thy vice -Stop thee; possess thyself of paradise. -Go on, I say, although thou be a sinner, -Learn to be bold in faith, of me a spinner. -This is the way the glories to possess, -And to enjoy what no man can express. -Sometimes I find the palace door uplock'd, -And so my entrance thither has upblock'd. -But am I daunted? No, I here and there -Do feel and search; so if I anywhere, -At any chink or crevice, find my way, -I crowd, I press for passage, make no stay. -And so through difficulty I attain -The palace; yea, the throne where princes reign. -I crowd sometimes, as if I'd burst in sunder; -And art thou crushed with striving, do not wonder. -Some scarce get in, and yet indeed they enter; -Knock, for they nothing have, that nothing venture. -Nor will the King himself throw dirt on thee, -As thou hast cast reproaches upon me. -He will not hate thee, O thou foul backslider! -As thou didst me, because I am a spider. -Now, to conclude since I such doctrine bring, -Slight me no more, call me not ugly thing. -God wisdom hath unto the piss-ant given, -And spiders may teach men the way to heaven. - -Sinner. - -Well, my good spider, I my errors see, -I was a fool for railing upon thee. -Thy nature, venom, and thy fearful hue, -Both show that sinners are, and what they do. -Thy way and works do also darkly tell, -How some men go to heaven, and some to hell. -Thou art my monitor, I am a fool; -They learn may, that to spiders go to school. - -XIX. - -MEDITATIONS UPON THE DAY BEFORE THE SUN- -RISING. - -But all this while, where's he whose golden rays -Drives night away and beautifies our days? -Where's he whose goodly face doth warm and heal, -And show us what the darksome nights conceal? -Where's he that thaws our ice, drives cold away? -Let's have him, or we care not for the day. -Thus 'tis with who partakers are of grace, -There's nought to them like their Redeemer's face. - -XX. - -OF THE MOLE IN THE GROUND. - -The mole's a creature very smooth and slick, -She digs i' th' dirt, but 'twill not on her stick; -So's he who counts this world his greatest gains, -Yet nothing gets but's labour for his pains. -Earth's the mole's element, she can't abide -To be above ground, dirt heaps are her pride; -And he is like her who the worldling plays, -He imitates her in her work and ways. -Poor silly mole, that thou should'st love to be -Where thou nor sun, nor moon, nor stars can see. -But O! how silly's he who doth not care -So he gets earth, to have of heaven a share! - -XXI. - -OF THE CUCKOO. - -Thou booby, say'st thou nothing but Cuckoo? -The robin and the wren can thee outdo. -They to us play through their little throats, -Taking not one, but sundry pretty taking notes. -But thou hast fellows, some like thee can do -Little but suck our eggs, and sing Cuckoo. -Thy notes do not first welcome in our spring, -Nor dost thou its first tokens to us bring. -Birds less than thee by far, like prophets, do -Tell us, 'tis coming, though not by Cuckoo. -Nor dost thou summer have away with thee, -Though thou a yawling bawling Cuckoo be. -When thou dost cease among us to appear, -Then doth our harvest bravely crown our year. -But thou hast fellows, some like thee can do -Little but suck our eggs, and sing Cuckoo. -Since Cuckoos forward not our early spring, -Nor help with notes to bring our harvest in; -And since, while here, she only makes a noise, -So pleasing unto none as girls and boys, -The Formalist we may compare her to, -For he doth suck our eggs, and sing Cuckoo. - -XXII. - -OF THE BOY AND BUTTERFLY. - -Behold how eager this our little boy -Is for this Butterfly, as if all joy, -All profits, honours, yea, and lasting pleasures, -Were wrapt up in her, or the richest treasures, -Found in her, would be bundled up together, -When all her all is lighter than a feather. -He halloos, runs, and cries out, Here, boys, here, -Nor doth he brambles or the nettles fear. -He stumbles at the mole-hills, up he gets, -And runs again, as one bereft of wits; -And all this labour and this large outcry, -Is only for a silly butterfly. - -Comparison. - -This little boy an emblem is of those -Whose hearts are wholly at the world's dispose, -The butterfly doth represent to me, -The world's best things at best but fading be. -All are but painted nothings and false joys, -Like this poor butterfly to these our boys. -His running through nettles, thorns, and briars, -To gratify his boyish fond desires; -His tumbling over mole-hills to attain -His end, namely, his butterfly to gain; -Doth plainly show what hazards some men run. -To get what will be lost as soon as won. -Men seem in choice, than children far more wise, -Because they run not after butterflies; -When yet, alas! for what are empty toys, -They follow children, like to beardless boys.[32] - -XXIII. - -OF THE FLY AT THE CANDLE. - -What ails this fly thus desperately to enter -A combat with the candle? Will she venture -To clash at light? Away, thou silly fly; -Thus doing thou wilt burn thy wings and die. -But 'tis a folly her advice to give, -She'll kill the candle, or she will not live. -Slap, says she, at it; then she makes retreat, -So wheels about, and doth her blows repeat. -Nor doth the candle let her quite escape, -But gives some little check unto the ape: -Throws up her heels it doth, so down she falls, -Where she lies sprawling, and for succour calls. -When she recovers, up she gets again, -And at the candle comes with might and main, -But now behold, the candle takes the fly, -And holds her, till she doth by burning die. - -Comparison. - -This candle is an emblem of that light -Our gospel gives in this our darksome night. -The fly a lively picture is of those -That hate and do this gospel light oppose. -At last the gospel doth become their snare, -Doth them with burning hands in pieces tear.[33] - -XXIV. - -ON THE RISING OF THE SUN. - -Look, look, brave Sol doth peep up from beneath, -Shows us his golden face, doth on us breathe; -He also doth compass us round with glories, -Whilst he ascends up to his highest stories. -Where he his banner over us displays, -And gives us light to see our works and ways. -Nor are we now, as at the peep of light, -To question, is it day, or is it night? -The night is gone, the shadows fled away, -And we now most sure are that it is day. -Our eyes behold it, and our hearts believe it; -Nor can the wit of man in this deceive it. -And thus it is when Jesus shows his face, -And doth assure us of his love and grace. - -XXV. - -UPON THE PROMISING FRUITFULNESS OF A TREE. - -A comely sight indeed it is to see -A world of blossoms on an apple-tree: -Yet far more comely would this tree appear, -If all its dainty blooms young apples were. -But how much more might one upon it see, -If all would hang there till they ripe should be. -But most of all in beauty 'twould abound, -If then none worm-eaten should there be found. -But we, alas! do commonly behold -Blooms fall apace, if mornings be but cold. -They too, which hang till they young apples are, -By blasting winds and vermin take despair, -Store that do hang, while almost ripe, we see -By blust'ring winds are shaken from the tree, -So that of many, only some there be, -That grow till they come to maturity. - -Comparison. - -This tree a perfect emblem is of those -Which God doth plant, which in his garden grows, -Its blasted blooms are motions unto good, -Which chill affections do nip in the bud. -Those little apples which yet blasted are, -Show some good purposes, no good fruits bear. -Those spoiled by vermin are to let us see, -How good attempts by bad thoughts ruin'd be. -Those which the wind blows down, while they are green, -Show good works have by trials spoiled been. -Those that abide, while ripe upon the tree, -Show, in a good man, some ripe fruit will be. -Behold then how abortive some fruits are, -Which at the first most promising appear. -The frost, the wind, the worm, with time doth show, -There flows, from much appearance, works but few. - -XXVI. - -UPON THE THIEF. - -The thief, when he doth steal, thinks he doth gain; -Yet then the greatest loss he doth sustain. -Come, thief, tell me thy gains, but do not falter. -When summ'd, what comes it to more than the halter? -Perhaps, thou'lt say, The halter I defy; -So thou may'st say, yet by the halter die. -Thou'lt say, Then there's an end; no, pr'ythee, hold, -He was no friend of thine that thee so told. -Hear thou the Word of God, that will thee tell, -Without repentance thieves must go to hell. -But should it be as thy false prophet says, -Yet nought but loss doth come by thievish ways. -All honest men will flee thy company, -Thou liv'st a rogue, and so a rogue will die. -Innocent boldness thou hast none at all, -Thy inward thoughts do thee a villain call. -Sometimes when thou liest warmly on thy bed, -Thou art like one unto the gallows led. -Fear, as a constable, breaks in upon thee, -Thou art as if the town was up to stone thee. -If hogs do grunt, or silly rats do rustle, -Thou art in consternation, think'st a bustle -By men about the door, is made to take thee, -And all because good conscience doth forsake thee. -Thy case is most deplorably so bad, -Thou shunn'st to think on't, lest thou should'st be mad. -Thou art beset with mischiefs every way, -The gallows groaneth for thee every day. -Wherefore, I pr'ythee, thief, thy theft forbear, -Consult thy safety, pr'ythee, have a care. -If once thy head be got within the noose, -'Twill be too late a longer life to choose. -As to the penitent thou readest of, -What's that to them who at repentance scoff. -Nor is that grace at thy command or power, -That thou should'st put it off till the last hour. -I pr'ythee, thief, think on't, and turn betime; -Few go to life who do the gallows climb. - -XXVII. - -OF THE CHILD WITH THE BIRD AT THE BUSH. - -My little bird, how canst thou sit - And sing amidst so many thorns? -Let me a hold upon thee get, - My love with honour thee adorns. -Thou art at present little worth, - Five farthings none will give for thee, -But pr'ythee, little bird, come forth, - Thou of more value art to me. -'Tis true it is sunshine to-day, - To-morrow birds will have a storm; -My pretty one come thou away, - My bosom then shall keep thee warm. -Thou subject are to cold o'nights, - When darkness is thy covering; -At days thy danger's great by kites, - How can'st thou then sit there and sing? -Thy food is scarce and scanty too, - 'Tis worms and trash which thou dost eat; -Thy present state I pity do, - Come, I'll provide thee better meat. -I'll feed thee with white bread and milk, - And sugar plums, if them thou crave. -I'll cover thee with finest silk, - That from the cold I may thee save. -My father's palace shall be thine, - Yea, in it thou shalt sit and sing; -My little bird, if thou'lt be mine, - The whole year round shall be thy spring. -I'll teach thee all the notes at court, - Unthought-of music thou shalt play; -And all that thither do resort, - Shall praise thee for it every day. -I'll keep thee safe from cat and cur, - No manner o' harm shall come to thee; -Yea, I will be thy succourer, - My bosom shall thy cabin be. -But lo, behold, the bird is gone; - These charmings would not make her yield; -The child's left at the bush alone, - The bird flies yonder o'er the field. - -Comparison. - -This child of Christ an emblem is, - The bird to sinners I compare, -The thorns are like those sins of his - Which do surround him everywhere. -Her songs, her food, and sunshine day, - Are emblems of those foolish toys, -Which to destruction lead the way, - The fruit of worldly, empty joys. -The arguments this child doth choose - To draw to him a bird thus wild, -Shows Christ familiar speech doth use - To make's to him be reconciled. -The bird in that she takes her wing, - To speed her from him after all, -Shows us vain man loves any thing - Much better than the heavenly call. - -XXVIII. - -OF MOSES AND HIS WIFE. - -This Moses was a fair and comely man, -His wife a swarthy Ethiopian; -Nor did his milk-white bosom change her sin. -She came out thence as black as she went in. -Now Moses was a type of Moses' law, -His wife likewise of one that never saw -Another way unto eternal life; -There's mystery, then, in Moses and his wife. -The law is very holy, just, and good, -And to it is espoused all flesh and blood; -But this its goodness it cannot bestow -On any that are wedded thereunto. -Therefore as Moses' wife came swarthy in, -And went out from him without change of skin, -So he that doth the law for life adore, -Shall yet by it be left a black-a-more. - -XXIX. - -OF THE ROSE-BUSH. - -This homely bush doth to mine eyes expose -A very fair, yea, comely ruddy rose. -This rose doth also bow its head to me, -Saying, Come, pluck me, I thy rose will be; -Yet offer I to gather rose or bud, -Ten to one but the bush will have my blood. -This looks like a trapan,[34] or a decoy, -To offer, and yet snap, who would enjoy; -Yea, the more eager on't, the more in danger, -Be he the master of it, or a stranger. -Bush, why dost bear a rose if none must have it. -Who dost expose it, yet claw those that crave it? -Art become freakish? dost the wanton play, -Or doth thy testy humour tend its way? - -Comparison. - -This rose God's Son is, with his ruddy looks. -But what's the bush, whose pricks, like tenter-hooks, -Do scratch and claw the finest lady's hands, -Or rend her clothes, if she too near it stands? -This bush an emblem is of Adam's race, -Of which Christ came, when he his Father's grace -Commended to us in his crimson blood, -While he in sinners' stead and nature stood. -Thus Adam's race did bear this dainty rose, -And doth the same to Adam's race expose; -But those of Adam's race which at it catch, -Adam's race will them prick, and claw, and scratch. - -XXX. - -OF THE GOING DOWN OF THE SUN. - -What, hast thou run thy race, art going down? -Thou seemest angry, why dost on us frown? -Yea, wrap thy head with clouds and hide thy face, -As threatening to withdraw from us thy grace? -O leave us not! When once thou hid'st thy head, -Our horizon with darkness will be spread. -Tell who hath thee offended, turn again. -Alas! too late, intreaties are in vain. - -Comparison. - -Our gospel has had here a summer's day, -But in its sunshine we, like fools, did play; -Or else fall out, and with each other wrangle, -And did, instead of work, not much but jangle. -And if our sun seems angry, hides his face, -Shall it go down, shall night possess this place? -Let not the voice of night birds us afflict, -And of our misspent summer us convict.[35] - -XXXI. - -UPON THE FROG. - -The frog by nature is both damp and cold, -Her mouth is large, her belly much will hold; -She sits somewhat ascending, loves to be -Croaking in gardens, though unpleasantly. - -Comparison. - -The hypocrite is like unto this frog, -As like as is the puppy to the dog. -He is of nature cold, his mouth is wide -To prate, and at true goodness to deride. -He mounts his head as if he was above -The world, when yet 'tis that which has his love. -And though he seeks in churches for to croak, -He neither loveth Jesus nor his yoke. - -XXXII. - -UPON THE WHIPPING OF A TOP. - -'Tis with the whip the boy sets up the top, - The whip makes it run round upon its toe; -The whip makes it hither and thither hop: - 'Tis with the whip the top is made to go. - -Comparison. - -Our legalist is like unto this top, - Without a whip he doth not duty do; -Let Moses whip him, he will skip and hop; - Forbear to whip, he'll neither stand nor go. - -XXXIII. - -UPON THE PISMIRE. - -Must we unto the pismire go to school, - To learn of her in summer to provide -For winter next ensuing. Man's a fool, - Or silly ants would not be made his guide. -But, sluggard, is it not a shame for thee - To be outdone by pismires? Pr'ythee hear: -Their works, too, will thy condemnation be - When at the judgment-seat thou shalt appear. -But since thy God doth bid thee to her go, - Obey, her ways consider, and be wise; -The piss-ant tell thee will what thou must do, - And set the way to life before thine eyes. - -XXXIV. - -UPON THE BEGGAR. - -He wants, he asks, he pleads his poverty, -They within doors do him an alms deny. -He doth repeat and aggravate his grief, -But they repulse him, give him no relief. -He begs, they say, Begone; he will not hear, -But coughs, sighs, and makes signs he still is there; -They disregard him, he repeats his groans; -They still say nay, and he himself bemoans. -They grow more rugged, they call him vagrant; -He cries the shriller, trumpets out his want. -At last, when they perceive he'll take no nay, -An alms they give him without more delay. - -Comparison. - -This beggar doth resemble them that pray -To God for mercy, and will take no nay, -But wait, and count that all his hard gainsays -Are nothing else but fatherly delays; -Then imitate him, praying souls, and cry: -There's nothing like to importunity. - -XXXV. - -UPON THE HORSE AND HIS RIDER. - -There's one rides very sagely on the road, -Showing that he affects the gravest mode. -Another rides tantivy, or full trot, -To show much gravity he matters not. -Lo, here comes one amain, he rides full speed, -Hedge, ditch, nor miry bog, he doth not heed. -One claws it up-hill without stop or check, -Another down as if he'd break his neck. -Now every horse has his especial guider; -Then by his going you may know the rider. - -Comparison. - -Now let us turn our horse into a man, -His rider to a spirit, if we can. -Then let us, by the methods of the guider, -Tell every horse how he should know his rider. -Some go, as men, direct in a right way, -Nor are they suffered to go astray; -As with a bridle they are governed, -And kept from paths which lead unto the dead. -Now this good man has his especial guider, -Then by his going let him know his rider. -Some go as if they did not greatly care, -Whether of heaven or hell they should be heir. -The rein, it seems, is laid upon their neck, -They seem to go their way without a check. -Now this man too has his especial guider, -And by his going he may know his rider. -Some again run as if resolved to die, -Body and soul, to all eternity. -Good counsel they by no means can abide; -They'll have their course whatever them betide. -Now these poor men have their especial guider, -Were they not fools they soon might know their rider. -There's one makes head against all godliness, -Those too, that do profess it, he'll distress; -He'll taunt and flout if goodness doth appear, -And at its countenancers mock and jeer. -Now this man, too, has his especial guider, -And by his going he might know his rider. - -XXXVI. - -UPON THE SIGHT OF A POUND OF CANDLES -FALLING TO THE GROUND. - -But be the candles down, and scattered too, -Some lying here, some there? What shall we do? -Hold, light the candle there that stands on high, -It you may find the other candles by. -Light that, I say, and so take up the pound -You did let fall and scatter on the ground. - -Comparison. - -The fallen candles do us intimate -The bulk of God's elect in their laps'd state; -Their lying scattered in the dark may be -To show, by man's lapsed state, his misery. -The candle that was taken down and lighted, -Thereby to find them fallen and benighted, -Is Jesus Christ; God, by his light, doth gather -Who he will save, and be unto a Father. - -XXXVII. - -UPON A PENNY LOAF. - -Thy price one penny is in time of plenty, -In famine doubled, 'tis from one to twenty. -Yea, no man knows what price on thee to set -When there is but one penny loaf to get. - -Comparison. - -This loaf's an emblem of the Word of God, -A thing of low esteem before the rod -Of famine smites the soul with fear of death, -But then it is our all, our life, our breath.[36] - -XXXVIII. - -THE BOY AND WATCHMAKER. - -This watch my father did on me bestow, -A golden one it is, but 'twill not go, -Unless it be at an uncertainty: -But as good none as one to tell a lie. -When 'tis high day my hand will stand at nine; -I think there's no man's watch so bad as mine. -Sometimes 'tis sullen, 'twill not go at all, -And yet 'twas never broke nor had a fall. - -Watchmaker. - -Your watch, though it be good, through want of skill -May fail to do according to your will. -Suppose the balance, wheels, and springs be good, -And all things else, unless you understood -To manage it, as watches ought to be, -Your watch will still be at uncertainty. -Come, tell me, do you keep it from the dust, -Yea, wind it also duly up you must? -Take heed, too, that you do not strain the spring; -You must be circumspect in every thing, -Or else your watch, were it as good again, -Would not with time and tide you entertain. - -Comparison. - -This boy an emblem is of a convert, -His watch of the work of grace within his heart, -The watchmaker is Jesus Christ our Lord, -His counsel, the directions of his Word; -Then convert, if thy heart be out of frame, -Of this watchmaker learn to mend the same. -Do not lay ope' thy heart to worldly dust, -Nor let thy graces over-grow with rust, -Be oft' renewed in the' spirit of thy mind, -Or else uncertain thou thy watch wilt find. - -XXXIX. - -UPON A LOOKING-GLASS. - -In this see thou thy beauty, hast thou any, -Or thy defects, should they be few or many. -Thou may'st, too, here thy spots and freckles see, -Hast thou but eyes, and what their numbers be. -But art thou blind? There is no looking-glass -Can show thee thy defects, thy spots, or face. - -Comparison. - -Unto this glass we may compare the Word, -For that to man advantage doth afford -(Has he a mind to know himself and state), -To see what will be his eternal fate. -But without eyes, alas! how can he see? -Many that seem to look here, blind men be. -This is the reason they so often read -Their judgment there, and do it nothing dread. - -XL. - -OF THE LOVE OF CHRIST. - -The love of Christ, poor I! may touch upon; -But 'tis unsearchable. O! there is none -Its large dimensions can comprehend -Should they dilate thereon world without end. -When we had sinned, in his zeal he sware, -That he upon his back our sins would bear. -And since unto sin is entailed death, -He vowed for our sins he'd lose his breath. -He did not only say, vow, or resolve, -But to astonishment did so involve -Himself in man's distress and misery, -As for, and with him, both to live and die. -To his eternal fame in sacred story, -We find that he did lay aside his glory, -Stepped from the throne of highest dignity, -Became poor man, did in a manger lie; -Yea, was beholden unto his for bread, -Had, of his own, not where to lay his head; -Though rich, he did for us become thus poor, -That he might make us rich for evermore. -Nor was this but the least of what he did, -But the outside of what he suffered? -God made his blessed son under the law, -Under the curse, which, like the lion's paw, -Did rent and tear his soul for mankind's sin, -More than if we for it in hell had been. -His cries, his tears, and bloody agony, -The nature of his death doth testify. -Nor did he of constraint himself thus give, -For sin, to death, that man might with him live. -He did do what he did most willingly, -He sung, and gave God thanks, that he must die. -But do kings use to die for captive slaves? -Yet we were such when Jesus died to save's. -Yea, when he made himself a sacrifice, -It was that he might save his enemies. -And though he was provoked to retract -His blest resolves for such so good an act, -By the abusive carriages of those -That did both him, his love, and grace oppose; -Yet he, as unconcerned with such things, -Goes on, determines to make captives kings; -Yea, many of his murderers he takes -Into his favour, and them princes makes. - -XLI. - -ON THE CACKLING OF A HEN. - -The hen, so soon as she an egg doth lay, -(Spreads the fame of her doing what she may.) -About the yard she cackling now doth go, -To tell what 'twas she at her nest did do. -Just thus it is with some professing men, -If they do ought that good is, like our hen -They can but cackle on't where e'er they go, -What their right hand doth their left hand must know. - -XLII. - -UPON AN HOUR-GLASS. - -This glass, when made, was, by the workman's skill, -The sum of sixty minutes to fulfil. -Time, more nor less, by it will out be spun, -But just an hour, and then the glass is run. -Man's life we will compare unto this glass, -The number of his months he cannot pass; -But when he has accomplished his day, -He, like a vapour, vanisheth away. - -XLIII. - -UPON A SNAIL. - -She goes but softly, but she goeth sure, - She stumbles not, as stronger creatures do. -Her journey's shorter, so she may endure - Better than they which do much farther go. -She makes no noise, but stilly seizeth on - The flower or herb appointed for her food, -The which she quietly doth feed upon - While others range and glare, but find no good. -And though she doth but very softly go, - However, 'tis not fast nor slow, but sure; -And certainly they that do travel so, - The prize they do aim at they do procure. - -Comparison. - -Although they seem not much to stir, less go, - For Christ that hunger, or from wrath that flee, -Yet what they seek for quickly they come to, - Though it doth seem the farthest off to be. -One act of faith doth bring them to that flower - They so long for, that they may eat and live, -Which, to attain, is not in others power, - Though for it a king's ransom they would give. -Then let none faint, nor be at all dismayed - That life by Christ do seek, they shall not fail -To have it; let them nothing be afraid; - The herb and flower are eaten by the snail.[37] - -XLIV. - -OF THE SPOUSE OF CHRIST. - -Who's this that cometh from the wilderness, - Like smokey pillars thus perfum'd with myrrh, -Leaning upon her dearest in distress, - Led into's bosom by the Comforter? -She's clothed with the sun, crowned with twelve stars, - The spotted moon her footstool she hath made. -The dragon her assaults, fills her with jars, - Yet rests she under her Beloved's shade, -But whence was she? what is her pedigree? - Was not her father a poor Amorite? -What was her mother but as others be, - A poor, a wretched, and a sinful Hittite. -Yea, as for her, the day that she was born, - As loathsome, out of doors they did her cast; -Naked and filthy, stinking and forlorn; - This was her pedigree from first to last. -Nor was she pitied in this estate, - All let her lie polluted in her blood: -None her condition did commiserate, - There was no heart that sought to do her good. -Yet she unto these ornaments is come, - Her breasts are fashioned, her hair is grown; -She is made heiress of the best kingdom; - All her indignities away are blown. -Cast out she was, but now she home is taken, - Naked (sometimes), but now, you see, she's cloth'd; -Now made the darling, though before forsaken, - Barefoot, but now as princes' daughters shod. -Instead of filth, she now has her perfumes; - Instead of ignominy, her chains of gold: -Instead of what the beauty most consumes, - Her beauty's perfect, lovely to behold. -Those that attend and wait upon her be - Princes of honour, clothed in white array; -Upon her head's a crown of gold, and she - Eats wheat, honey, and oil, from day to day. -For her beloved, he's the high'st of all, - The only Potentate, the King of kings: -Angels and men do him Jehovah call, - And from him life and glory always springs. -He's white and ruddy, and of all the chief: - His head, his locks, his eyes, his hands, and feet, -Do, for completeness, out-go all belief; - His cheeks like flowers are, his mouth most sweet. -As for his wealth, he is made heir of all; - What is in heaven, what is on earth is his: -And he this lady his joint-heir doth call, - Of all that shall be, or at present is. -Well, lady, well, God has been good to thee; - Thou of an outcast, now art made a queen. -Few, or none, may with thee compared be, - A beggar made thus high is seldom seen. -Take heed of pride, remember what thou art - By nature, though thou hast in grace a share, -Thou in thyself dost yet retain a part - Of thine own filthiness; wherefore beware. - -XLV. - -UPON A SKILFUL PLAYER OF AN INSTRUMENT. - -He that can play well on an instrument, - Will take the ear, and captivate the mind -With mirth or sadness; for that it is bent - Thereto, as music in it place doth find. -But if one hears that hath therein no skill, - (As often music lights of such a chance) -Of its brave notes they soon be weary will: - And there are some can neither sing nor dance. - -Comparison. - -Unto him that thus skilfully doth play, - God doth compare a gospel-minister, -That rightly preacheth, and doth godly pray, - Applying truly what doth thence infer. -This man, whether of wrath or grace he preach, - So skilfully doth handle every word; -And by his saying doth the heart so reach, - That it doth joy or sigh before the Lord. -But some there be, which, as the brute, doth lie - Under the Word, without the least advance -Godward; such do despise the ministry; - They weep not at it, neither to it dance. - -XLVI. - -OF MAN BY NATURE. - -From God he's a backslider, -Of ways he loves the wider; -With wickedness a sider, -More venom than a spider. -In sin he's a considerer, -A make-bate and divider; -Blind reason is his guider, -The devil is his rider. - -XLVII. - -UPON THE DISOBEDIENT CHILD. - -Children become, while little, our delights! -When they grow bigger, they begin to fright's. -Their sinful nature prompts them to rebel, -And to delight in paths that lead to hell. -Their parents' love and care they overlook, -As if relation had them quite forsook. -They take the counsels of the wanton's, rather -Than the most grave instructions of a father. -They reckon parents ought to do for them, -Though they the fifth commandment do contemn; -They snap and snarl if parents them control, -Though but in things most hurtful to the soul. -They reckon they are masters, and that we -Who parents are, should to them subject be! -If parents fain would have a hand in choosing, -The children have a heart will in refusing. -They'll by wrong doings, under parents gather, -And say it is no sin to rob a father. -They'll jostle parents out of place and power, -They'll make themselves the head, and them devour. -How many children, by becoming head, -Have brought their parents to a piece of bread! -Thus they who, at the first, were parents joy, -Turn that to bitterness, themselves destroy. - But, wretched child, how canst thou thus requite -Thy aged parents, for that great delight -They took in thee, when thou, as helpless, lay -In their indulgent bosoms day by day? -Thy mother, long before she brought thee forth, -Took care thou shouldst want neither food nor cloth. -Thy father glad was at his very heart, -Had he to thee a portion to impart. -Comfort they promised themselves in thee, -But thou, it seems, to them a grief wilt be. -How oft, how willingly brake they their sleep, -If thou, their bantling, didst but winch or weep. -Their love to thee was such they could have giv'n, -That thou mightst live, almost their part of heav'n. -But now, behold how they rewarded are! -For their indulgent love and tender care; -All is forgot, this love he doth despise. -They brought this bird up to pick out their eyes. - -XLVIII. - -UPON A SHEET OF WHITE PAPER. - -This subject is unto the foulest pen, -Or fairest handled by the sons of men. -'Twill also show what is upon it writ, -Be it wisely, or nonsense for want of wit, -Each blot and blur it also will expose -To thy next readers, be they friends or foes. - -Comparison. - -Some souls are like unto this blank or sheet, -Though not in whiteness. The next man they meet, -If wise or fool, debauched or deluder, -Or what you will, the dangerous intruder -May write thereon, to cause that man to err -In doctrine or in life, with blot and blur. -Nor will that soul conceal from who observes, -But show how foul it is, wherein it swerves. -A reading man may know who was the writer, -And, by the hellish nonsense, the inditer. - -XLIX. - -UPON FIRE. - -Who falls into the fire shall burn with heat; -While those remote scorn from it to retreat. -Yea, while those in it, cry out, O! I burn, -Some farther off those cries to laughter turn. - -Comparison. - -While some tormented are in hell for sin; -On earth some greatly do delight therein. -Yea, while some make it echo with their cry, -Others count it a fable and a lie.[38] - - - -FOOTNOTES: - -[1] Bunyan's poem in the Holy War. - -[2] On the leaf following the title to One Thing is Needful, &c., -by John Bunyan, 1688. A rare little 32mo, published by the author, -in possession of the Editor. - -[3] At the end of Grace Abounding, the sixth edition, and also in -The Work of Jesus Christ as an Advocate, by Bunyan, 1688. - -[4] Advertised in the eighth edition of Solomon's Temple Spiritualized. - -[5] In Youth Directed and Instructed--a curious little book for -children. - -[6] Square 24mo., by Bennet, Gurney, and others, without date. - -[7] Sturt engraved the Book of Common Prayer; some French artists -elegantly etched two of their devotional books; and Pyne engraved -the texts of Horace and Virgil with beautiful vignettes. - -[8] Altered to 'huge' in the Emblems, 1724. - -[9] A familiar phrase, denoting persons who have been always frivolous -and childish, or those who have passed into second childhood. 'On -the shelf' is a common saying of ladies when they are too old to -get married.--Ed. - -[10] The name of a bird that mimics gestures.--Ed. - -[11] Indelible, as when raw material is dyed before it is wove, -every grain receives the dye.--Ed. - -[12] For this use of the word 'handle,' see Jeremiah 2:8. 'They -that handle the law.'--Ed. - -[13] This word, with pismire and emmet, has become obsolete. 'Ant' -is the term now universally used.--Ed. - -[14] See Psalm 84:3; Leviticus 11:16; Numbers 20. - -[15] A machine used in the manufacture of cloth, on which it is -stretched.--Ed. - -[16] Spiders being venomous was a vulgar error, universally believed, -until modern discoveries have proved the contrary, excepting a -few foreign species.--Ed. - -[17] This is a scriptural idea of the inhabitants of heaven. -Revelation 11:8, saints 'small and great.' Matthew 19:28: 'The Son -of man on his throne, and the twelve apostles on their thrones.' -Revelation 4:10: 'Four and twenty elders on their thrones.' -Revelation 5:11: 'An innumerable company of worshippers.'--Ed. - -[18] In an ancient battledore or horn-book, and in one of Henry -VIII's primers, both in the editor's possession, this sentence is -translated--'And let us not be led into temptation.'--Ed. - -[19] When divine light first dawns upon the soul, and reveals sin, -O how difficult is it to conclude that sin is pardoned, and the -sinner blest!--Ed. - -[20] The swallow is remarkably swift in flight; 'their note is a -slight twittering, which they seldom if ever exert but upon the -wing.'--Goldsmith's Natural History.--Ed. - -[21] 'Be in print'; a proverbial expression, to show order and -regularity; like type in print.--Ed. - -[22] 'Ley'; barren or fallow, uncultivated, generally spelt lea.--Ed. - -[23] This riddle is solved in the fourth line following. The light -of the fear and love of God begins in the middle of our bodily -frame, with the heart. Bunyan's love of religious riddles is seen -in the second part of the Pilgrimage, when Christian is resting -at the house of Gaius.--Ed. - -[24] Convictions of sin make the soul turn from sin.--Ed. - -[25] This character is admirably drawn in the second part of the -Pilgrim's Progress--Mr. Brisk, a suitor to Mercy.--Ed. - -[26] Preterite of the verb 'to save,' from the Saxon agan, to be -held or bound by moral obligation.--Imperial Dictionary.--Ed. - -[27] What folly, nay, madness, for man to pretend to make God of -a little flour, or to rely for forgiveness of sin on a wafer, a -bit of bread, or a little wine or water. How degraded is he that -pretends to believe such palpable absurdities.--Ed. - -[28] This is one of Bunyan's keen, shrewd, home thrusts. Clothes -professedly made to hide what they studiously display!!--Ed. - -[29] Possessed me with, or has given me possession of.--Ed. - -[30] Man's sinfulness, by nature and practice, justly, but awfully -described.--Mason. - -[31] See Proverbs 30:20, and Pilgrim's Progress. There is also a -very striking allusion to the subject of this emblem, in Bunyan's -Light in Darkness. - -[32] He who, in riper years, seeks happiness in sensual gratification, -is a child in understanding: he only changes his toys.--Ed. - -[33] 'To the one, a savour of death unto death; and to the other, -a savour of life unto life' (2 Cor 2:16). - -[34] 'Trapan' is the Saxon verb to ensnare, modernized to trap.--Ed. - -[35] How agonizing will be the cry of the lost soul--'The harvest -is past, the summer is ended, and we are not saved' (Jer 8:20).--Ed. -Upon the brittle thread of life hang everlasting things.--Mason. - -[36] When the Word of God dwells in us richly in all wisdom, then -will the peace of God rule in our hearts, and we shall be sweetly -inclined to every good thought, word, and work.--Ed. - -[37] If the crawling snail finds food, wherefore do ye doubt, O! -ye of little faith.--Ed. - -[38] Fools make a mock at sin. The scorner occupies a proud, -an elevated seat, which will sink under him, and crush him down -to everlasting destruction. The threatenings and promises of God -stand sure for ever.--Ed - -*** - -THE STRUGGLER; - -CONTAINING - -THE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED, -AND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE. - -THIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION, -AND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED -IN 1691. - -BY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS. - -A CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS. - -AND - -THEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING. - - -Note.--Those that are in Italic letter are them that compose -the first folio: And the rest are intended, when time serves, -for a second folio.[1] - -1. Gospel truths opened, 1656 -2. A vindication of that [sm. 4to] 1657 -3. Sighs from Hell (9 Impressions), [1650] -4. The 2 Covenants Law and Grace -5. I will pray with the Spirit, 1663 -6. A map of salvation, &c., [A broadside] -7. The four last things (3 Impressions), -8. Mount Ebal and Gerizim, -9. Prison Meditations, -10. The Holy City, &c., 1665 -11. The Resurrection, &c., 1665 -12. Grace Abounding (6 Impressions), [1666] -13. Justification by Jesus Christ, [sm. 4to] 1671 -14. Confession of Faith, &c., 1672 -15. Difference in Judgment, &c., 1673 -16. Peaceable principles, &c., 1674 -17. Election and Reprobation, &c., [sm. 4to] [No date] -18. Light for them in Darkness, -19. Christian Behaviour (4 Impressions), -20. Instructions for the Ignorant, 1675 -21. Saved by Grace, -22. The Strait-Gate, 1676 -23. The Pilgrim's Progress (12 Impressions), [1678] -24. The Fear of God, 1679 -25. Come and Welcome to Jesus Christ (4 Impressions) -26. The Holy War (3 Impressions) 1682 -27. The Barren Fig Tree, -28. The Greatness of the Soul, &c., [1683] -29. A case of Conscience of prayer, [sm. 4to] [1683] -30. Advice to Sufferers, 1684 -31. The 2d pt. Pilgrim's Progress (3 Impressions), [1684] -32. Life and Death of Mr. Badman,[2] [1680] -33. Holy Life the beauty of Christianity, -34. The Pharisee and Publican, 1685 -35. A caution against Sin, [a sheet] [1684] -36. Meditations on 74 things, -37. The first-day Sabbath, 1685 -38. The Jerusalem Sinner Saved, 1688 -39. Jesus Christ an advocate, 1688 -40. The House of God, 1688 -41. The Water of Life, 1688 -42. Solomon's Temple Spiritualized, [1688] -43. The Excell. of a broken heart, [1689] -44. His last Sermon at London, 1688 - -Twelve Manuscripts part of the first folio 1692 -45. Exposit. on 10 first chap. of Genesis, -46. Justification by Imputed Righteousness, -47. Paul's departure and crown, -48. Of the Trinity and a Christian, -49. Of the Law and a Christian, -50. Israel's Hope encouraged, -51. Desires of the righteous granted, -52. The unsearchable riches of Christ, -53. Christ Compleat Saviour in's Interest, -54. Saint's Knowledge of Christ's love, -55. House of the Forest of Lebanon, -56. A description of Antichirst, - -Four Manuscripts yet unprinted. -57. A Christian Dialogue.[3] -58. The Heavenly Footman.[4] -59. A Pocket Concordance.[3] -60. An Account of his Imprisonment.[5] - - -Here's sixty pieces of his labours, and he was sixty years of age. - -He was born at Elstow, nigh Bedford, about 1628. And about 1652 -was, by irresistible grace, converted: and in 1660 he had preached -five years, and then, for that, was thrown into Bedford Gaol; and -in 1671 was called to the pastoral office at Bedford, being the -11th of his twelve years and an half's imprisonment; and died at -London, Aug. 31, 1688. - -[Where the date is in brackets it is supplied from original copies -in the Editor's possession.] - - -REASONS - -WHY CHRISTIAN PEOPLE SHOULD PROMOTE BY SUBSCRIPTIONS THE PRINTING -IN FOLIO THE LABOURS OF MR. JOHN BUNYAN, LATE MINISTER OF THE -GOSPEL, AND PASTOR OF THE CONGREGATION AT BEDFORD. - -I. He was a very able and excellent minister of the gospel; viz., -able to express himself, and had excellent matter known to all -Christians that have heard him preach. - -II. He became thus able and excellent a minister by a great degree -of Gospel Grace bestowed upon his own soul, more than probable for -that very end; for that God wrought him from a very great profane -sinner, and an illiterate poor man, to this profound understanding -the true or genuine spiritual meaning of the Scriptures, whereby -he could experimentally preach to souls with power, and affection, -and apostolical learning, the true nature of the gospel. - -III. God's bestowing such great grace, to turn so great a sinner, -to make such a great gospel labourer, and thrust him into his -harvest, argues there was great need, and therefore without question -his labours ought to be preserved. - -IV. Our Bunyan being so graciously, by the Lord of the harvest, -thrust into labour, clearly shows to us, (and may by this preservation -to future ages), that God is not bound to human means of learned -education (though learning may be useful in its place), but can, -when he will, make a minister of the gospel without man's forecast -of education, and in spite of all the men in the world that would -oppose it, though it be above sixteen hundred years after the -apostles. - -V. Many thousands had the soul benefit and comfort of his ministry -to astonishment, as if an angel or an apostle had touched their -souls with a coal of holy fire from the altar. - -VI. This excellent operation of the special grace of God in him, -and the gift of utterance when he preached, confounded the wisdom -of his adversaries that heard him, or heard of him, he being, as -it is commonly called, unlearned, or had not school education. - -VII. For all these reasons before-mentioned, of the spirituality -of his preaching, his labours in writing deserve preservation by -printing as much as any other famous man's that have writ since -the apostles' time. - -VIII. Moreover he hath been a Christian sufferer for above twelve -years, by imprisonment, whereby he sealed to the truth he preached. - -IX. Yet, for all that imprisonment, he preached then, and there, -and afterwards abroad, as a faithful labourer for the salvation -of souls. - -X. And he was not a man that preached by way of bargain for money, -for he hath refused a more plentiful income to keep his station. - -XI. And his moderation, or desire of money, was as the apostle -Paul's practice, below his privilege; so that he did not, when he -died, leave much wealth to his family. - -XII. And the Church that wants such a pastor may find it long -before they get one, and therefore ought to respect our Bunyan's -labours. - -XIII. If God had not put it into the heart of some Christians or -Church to preserve the Epistles of the Apostle to the Romans, -Corinthians, Galatians, and others, we in this age of the world -should in all probability never have known that there ever were -any such Christians and doctrines; their names and doctrines might -have been lost, and we might have perished, and that would have -been dreadful; for God mostly works by second causes. - -XIV. And why should any Christian people, that have reason to reckon -themselves obliged herein, set themselves aside from communicating -to other Christians and the ages to come the gospel labours of -so eminent a minister as God so graciously honoured and assisted -them with? - -XV. And if these labours (of, as I may say, an apostle of our age, -if we have any) are not preserved by printing thus in folio, most -of them in all probability will be lost, for there are many of -them have been out of print many years, and will never otherwise -be printed again because of the charge, &c. - -XVI. By the late Act for liberty of conscience, it is lawful now -to print the works of dissenters, though it was not so formerly; -therefore much danger cannot plead excuse. - -XVII. It is a good work without controversy, and therefore there -can be no scruple of conscience about its pleasing God. - -XVIII. There is also to the subscribers a further benefit in this -folio; for, whereas these twenty books would, if bought single, -cost nigh twenty shillings now, as printed in folio they will -have them for about twelve shillings bound together in one volume, -which conveniency also prevents losing. - -XIX. These ten manuscripts, which were never before printed, -would, if printed in small books, and bought single, cost almost -the money that these twenty in folio comes for, which is great -odds. - -XX. Not to preserve his labours and name, which are so great, is -a disingenuous slighting or despising them, and serving them no -better than a wicked man's that rots. Bunyan hath preached, and -freely bestowed many a good and gospel-truth, and soul-reviving -expression; for which of them doth any of his friends slight -him? Nay, do not they rather owe him something for his labour he -bestowed on them, as Philemon did to Paul? - -XXI. The price of the first part will be an easier purchase than -of the whole; and all in one volume would be somewhat too big in -bulk and price. - -XXII. There is need of printing these books now, because errors -and superstitions, like the smoke of the bottomless pit, darken -protestants understanding the purer truths of the gospel. - -XXIII. And when this first part is sold off, we shall endeavour -to publish a second part, whereby he that is wiling may have the -whole in folio. - -XXIV. This preservation will preserve the name of John Bunyan, a -champion of our age to future ages; whereby it may be said in the -pulpit, The great convert Bunyan said so and so. - -XXV. If the labours of so eminent a minister should not be preserved, -I known not whose should. - -XXVI. Antichristian people are diligent to preserve the works of -their eminent men; and therefore Christians should be diligent to -preserve theirs. - -XXVII. The chief reasons we argue from are not common rules, that -therefore every good minister's endeavours ought to be printed -in folio. But this case is extraordinary, as an eminent minister, -made so by abundance of gospel grace, who has also writ much, which -hath gone off well. I say eminent, though he was, when young, -profane, and had not school education to enable him, as is apparent -to all that knew him. - -XXVIII. By this printed in folio a man may have recourse for -satisfaction in a case of conscience to any of these particular -books with the rest, which otherwise are not to be bought; and -that I have proved by often trying most London booksellers, and -before that given them above twice the price for a book; and I -know not how to get another of those sorts for any price whatsoever. - -XXIX. All these things, or half of them, beside many others that -might be given, being considered, I cannot see but it is an absolute -duty. - -XXX. And lastly (pardon me, if I speak too great a word, as it -may seem to some to be borne), all things considered; that is, -his own former profaneness, poverty, unlearnedness, together with -his great natural parts, the great change made by grace, and his -long imprisonment, and the great maturity in grace and preaching -he attained to, I say our deceased Bunyan hath not left in England, -or the world, his equal behind him, as I know of. And this is the -unfeigned belief of, - -Your Christian brother, - -CHARLES DOE. - - -THE STRUGGLER - -(FOR THE PRECEDING PRESERVATION OF MR. JOHN BUNYAN'S LABOURS -IN FOLIO) THINKS IT MAY ANSWER THE DESIRES OF MANY TO GIVE THE -FOLLOWING RELATION:-- - -CHRISTIAN READER, - -I do here as further duty presume to give you, according to my -understanding, a relation in three parts, concerning our eminent -author, Mr. John Bunyan, and his labours. - -I. The author's parentage, imprisonment, times, and manner of his -life and death, &c. - -II. Relations and observations upon his labours, &c. - -III. Notes on printing this folio and index, &c. - -First, Our excellent author, by the abundant grace of God, Mr. -John Bunyan, was born at Elstow, a mile side of Bedford, about the -year 1628. His father was mean, and by trade a mender of pots and -kettles, vulgarly called a tinker, and of the national religion, -as commonly men of that trade are, and was brought up to the -tinkering trade, as also were several of his brothers, whereat he -worked about that country,[6] being also very profane and poor, -even when married, &c. - -But it pleased God, by his irresistible grace, to work in him -some convictions and fears of hell, and also desires of heaven, -which drove him to reading and hearing of religious matters, so, -controlling grace growing abundantly, he did not take up religion -upon trust, but grace in him continually struggling with himself -and others, took all advantages he lit on to ripen his understanding -in religion, and so he lit on the dissenting congregation of -Christians at Bedford, and was, upon confession of faith, baptized -about the year 1651, o 52, or 53. - -And after a little time, having a gift of utterance, and love to -the conviction of sinners, preached about the country the same -salvation he found by experience himself stood in need of, -by faith and repentance, and worked at his tinkering trade for a -livelihood, whereby the reigning grace of God appeared the more -sovereign and glorious in this choice, even as it shone in the -choice of Peter, a fisherman, and the rest of the apostles, and -others of the eminent saints of old, most of them tradesmen, and -of whom most excellent things are spoken, &c. - -In the year 1660, being the year king Charles returned to England, -having preached about[7] five years, the rage of gospel enemies -was so great that, November 12, they took him prisoner at a meeting -of good people, and put him in Bedford jail, and there he continued -about six years, and then was let out again, 1666, being the year -of the burning of London, and, a little after his release, they -took him again at a meeting, and put him in the same jail, where -he lay six years more.[8] Before they took him his intent was -to preach on these words, 'Dost thou believe on the Son of God?' -(John 9:35). From whence he intended to show the absolute need of -faith in Jesus Christ. And after he was released again, they took -him again, and put him in prison the third time, but that proved -but for about half a year. - -Whilst he was thus twelve years and a half in prison, he writ several -of his published books, as by many of their epistles appears, as -'Pray by the Spirit,' 'Holy City,' 'Resurrection,' 'Grace Abounding,' -and others, also 'The Pilgrim's Progress,' as himself and many -others have said. - -The pastor of Bedford congregation died, and, after some years' -vacancy, John Bunyan, though a prisoner, was, by the church, called -to the pastoral office, December 21, 1671, and as it pleased the -Lord to rule the rage of men, it proved in or about the last year -of his twelve years' imprisonment. And, being out, he preached the -gospel publicly at Bedford, and about the counties, and at London, -with very great success, being mightily followed everywhere. And -it pleased the Lord to preserve him out of the hands of his enemies -in the severe persecution at the latter end of king Charles the -Second's reign, though they often searched and laid wait for him, -and sometimes narrowly missed him. - -In 1688, he published six books, being the time of king James the -Second's liberty of conscience, and was seized with a sweating -distemper, which, after his some weeks going about, proved his -death, at his very loving friend's, Mr. Strudwick's, a grocer, at -Holborn Bridge, London, on August 31, 1688, and in the 60th year -of his age, and was buried in Finsbury burying-ground, where many -London dissenting ministers are laid; and it proved some days -above a month before our great gospel deliverance was begun by -the Prince of Orange's landing, whom the Lord of his continued -blessing hath since made our preserving king, William the Third. - -And as to his family, he left his widow, Elizabeth, and three sons, -John, Thomas, and Joseph, and three daughters, Elizabeth, Sarah, -and Mary; but his blind daughter he writes of in his 'Grace -Abounding' died some years before him, and his widow died 1690-1. - -Secondly, Concerning his labours; God did give of his extraordinary -grace of the gospel to our author, Bunyan, and it is worthy -our observation, for thereby God may have due honour, his people -comfort, and adversaries confuted in their several corrupt notions, -especially that of only them that have school education are fitly -qualified for ministers of the glorious gospel of Jesus Christ. -And also hereby the superstitious man is confounded in his way -of worship, as were his predecessors, the rulers of the Jews, -in the case of Peter and John, saying, Whence had these men this -knowledge, seeing they are unlearned? but there was and is a -reason beyond their false rules of education--for they had been -with Jesus. - -This is also apt to convince sincere-hearted Christians that God -can, when he will, make a minister of his gospel, and send him -forth in the power of his Spirit, and defend him, nay, may I say, -it is God's prerogative to make his gospel-ministers, and he makes -them effectual to all the ends of his gospel, to preach, as the -great apostle saith, in season and out of season, to abase and -abound, &c. He that can make the dry bones live (as in Eze 37), -what can he not do? yea, they shall live, and become a great -host, and antichristian arts must fall; for the Lord doth make -his servants, as he did Jeremiah, as brazen walls against people -and priests. - -And however some subtilly and vain-gloriously pretend to be the -only lawful successors of the apostles, yet certain I am, from -safer reason of faith, that our author Bunyan was really, sincerely, -and effectually a lawful successor of the apostles, and as lawful -as any have been above this thousand years. Nay, may I say, he -was a second Paul; for that his conversion was in a great measure -like that great apostle's, who, of a great enemy to godliness, -was, by strong and irresistible workings of sovereign grace, made -a great minister of, and sufferer for, the gospel. Thousands of -Christians in country and city, can testify that their comfort -under his ministry has been to admiration, so that their joy hath -showed itself by much weeping. - -To the eye of carnal reason it may seem that the great apostle -Paul's imprisonment was a contradiction to his commission of -effectually preaching the gospel to many countries; especially -considering his commission was strengthened by his miraculous -conversion, from the glory and call of the Lord Jesus from heaven, -for the making of him such a great gospel preacher. And yet God -suffered it so to be, and we have reason to believe for the best; -because God usually works those seeming contrary things to his own -end and glory. And the effect was, the saints were strengthened -thereby, and several epistles were written thereby, which hath -preserved much of the gospel in writing to the ages after, and -even for our very great and needful help. - -And I reckon I shall not be out of the way, if I observe and -say--What hath the devil or his agents gotten by putting our -great gospel-ministry, Bunyan, in prison? for in prison, as before -mentioned, he wrote many excellent books, that have published to -the world his great grace, and great truth, and great judgment, and -great ingenuity; and to instance in one, the Pilgrim's Progress, -he hath suited to the life of a traveler so exactly and pleasantly, -and to the life of a Christian, that this very book, besides the -rest, hath done the superstitious sort of men and their practice -more harm, or rather good, as I may call it, than if he had been -let alone at his meeting at Bedford, to preach the gospel to his own -auditory, as it might have fallen out; for none but priest-ridden -people know how to cavil at it, it wins so smoothly upon their -affections, and so insensibly distils the gospel into them, and -hath been printed in France, Holland, New England, and in Welsh, -and about a hundred thousand in England, whereby they are made -some means of grace, and the author become famous; and may be the -cause of spreading his other gospel-books over the European and -American world, and in process of time may be so to the whole -universe. - -When Mr. Bunyan preached in London, if there were but one day's -notice given, there would be more people come together to hear -him preach than the meeting-house would hold. I have seen to hear -him preach, by my computation, about twelve hundred at a morning -lecture, by seven o'clock, on a working day, in the dark winter -time. I also computed about three thousand that came to hear him -one Lord's-day, at London, at a town's end meeting-house; so that -half were fain to go back again for want of room, and then himself -was fain, at a back door, to be pulled almost over people to get -upstairs to his pulpit. - -Mr. Bunyan's dispute with a scholar to this effect. - -As Mr. Bunyan was upon the road near Cambridge, there overtakes -him a scholar that had observed him a preacher, and said to him, -How dare you preach, seeing you have not the original, being not -a scholar? - -Then said Mr. Bunyan, Have you the original? - -Yes, said the scholar. - -Nay, but, said Mr. Bunyan, have you the very self-same original -copies that were written by the penmen of the scriptures, prophets -and apostles? - -No, said the scholar, but we have the true copies of those originals. - -How do you know that? said Mr. Bunyan. - -How? said the scholar. Why, we believe what we have is a true copy -of the original. - -Then, said Mr. Bunyan, so do I believe our English Bible is a true -copy of the original. - -Then away rid the scholar. - -Another dispute with a scholar. - -As Mr. Bunyan was preaching in a barn, and showing the fewness of -those that should be saved, there stood one of the learned to take -advantage of his words; and having done preaching, the schoolman -said to him, You are a deceiver, a person of no charity, and -therefore not fit to preach; for he that in effect condemneth the -greatest part of his hearers hath no charity, and therefore not -fit to preach. - -Then Mr. Bunyan answered--The Lord Jesus Christ preached in a ship -to his hearers on the shore (Matt 13); and showed that they were -as four sorts of ground--The high-way, The stony, The thorny, and -The good ground; whereof the good ground was the only persons to -be saved. - -And your position is--That he that in effect condementh the -greatest part of his hearers hath no charity, and therefore not -fit to preach the gospel. - -But here the Lord Jesus Christ did so; then your conclusion is--The -Lord Jesus Christ wanted charity, and therefore not fit to preach -the gospel. - -Horrid blasphemy; away with your hellish logic, and speak Scripture. - -Then replied the learned: 'Tis blasphemy to call logic hellish, -which is our reason--the gift of God; for that which distinguisheth -a man from a beast is the gift of God. - -But Mr. Bunyan replied: Sin doth distinguish a man from a beast; -is sin therefore the gift of God? &c. - -They parted. - -I once asked him his opinion in a common religious point, and -offered some arguments to prove my opinion for the general of it; -but he answered, that where the Scripture is silent we ought to -forbear our opinions; and so he forebore to affirm either for or -against, the Scripture being altogether silent in this point. - -Thirdly, concerning this folio, &c. I have struggled to bring -about this great good work; and it had succeeded in Mr. Bunyan's -lifetime, even all his labours in folio, but that an interested -bookseller opposed it; and notwithstanding the many discouragements -I have met with in my struggles in this so great a work, we -have--and I may believe by the blessing of the Lord--gotten about -four hundred subscriptions, whereof about thirty are ministers; -which also shows the great esteem our author's labours are in -among Christian people. And that the reasonableness and duty of -the preservation of his labours in folio, by subscription, may -be continued to memory, I have also added my reasons, which I -distributed in my late struggles to effect this work. - -His effigies was cut in copper,[9] from an original paint done to -the life, by his very good friend, a limner; and those who desire -it single, to put in a frame, may have it at this bookseller's--Mr. -Marshall; and also the catalogue-table. The epistle is writ by -two ministers, Mr. Wilson of Hichin, in Hertfordshire, and Mr. -Chandler, who succeeds Mr. Bunyan at Bedford. - -And Mr. Burton, that writ the epistle to Some Gospel-truths Opened, -being the first book Mr. Bunyan writ, was minister at Bedford. - -Note.--I would not charge the following running-titles upon our -author, Bunyan; because they were added in the proposals, for -want of running titles and the knowledge of them, and the copies -being at Bedford when the proposals were drawn up at London; and -also because, perhaps, he designed some other like running-titles:-- - - -Paul's departure and crown. -Israel's hope encouraged. -The saint's privilege and profit. -Christ a complete Saviour. -The saint's knowledge of Christ's love. -Of the Trinity and a Christian. -Of the Law and a Christian. - - -Notes upon the Index, &c.[10] - -I did intend to print a complete table of all the texts of -Scriptures used in our author's labours, that from thence, looking -into his book, his sense might be easily found upon any text; so -his labours might have been also in the nature of an exposition upon -the whole Bible; but I have delayed till some other opportunity, -it may be of the next folio, and whenever it falls I intend to -give notice. - -Because I and other subscribers, especially ministers, were -willing this folio should be commoded with an index, I have, as -a Christian, exposed myself and made one, and that without money -for my labour of writing it, though I confess it might have seemed -some other men's duty; yet being ignorant of the man that had the -opportunity, and would have done it, unless paid for it, I was -necessitated to effect it; and if the bookseller had paid for it, -he would have lessened the number of 140 sheets of Mr. Bunyan's -labours in this folio at ten shillings. Excuse this fault in me, -if it be one. - -I could have collected abundance more of excellent matter in this -table; and I have placed an Italic-lettered word in every paragraph -in the table, to be the guide-word to the same word in the folio, -which is a black-lettered word in the folio, latter part; that is, -those books formerly printed, where the printer hath not failed -to make it so, and also in the manuscripts, forepart, a guide-word -to the same word under which I have drawn a black line, in as -many folios as opportunity and time would permit me to do, because -I had not time and convenience before this folio was printed to -mark the manuscripts for to be a black-lettered word, as I had time -for the formerly printed books.[11] Also note, the book, though -marked, doth not always refer to the table, but the table to the -book, is the intent; and because the word in the book doth not -always, though very often, fall in alphabetical order, therefore -some other like word is put in its place in the table. - -Also note, sometimes many principal words are in one paragraph, -and then, though the matter be not to be found in the table by -the word, that some perhaps may expect, yet it may be found by -another word, because several words are so united that one cannot -well part them; and it would be too large a table to put them -all in severally in alphabetical order--as soul, sinner, saved, -salvation, justification, Christ, God, &c. - -Also note. When to the table-phrase more than one number is placed, -then expect not that the same black-letter word is always to be -found in the book to the last number, as is to the first number, -but it may be some other black or marked word of like meaning; as -for antichrist the black-lettered word in some places is harlot, -and for apostles the black-letter word sometimes is twelve, because -the word apostle is not in that part of the folio, though intended -by twelve. - -Also note. The phrase in the table is not always the very same, -word for word, in the book, because the design of the table is to -give matter in short saying, as well as most commonly a complete -sentence; and, therefore, they that would have Mr. Bunyan's entire, -complete, and full sense of the matter, let them look out of the -table into the book, and there take all its connection together. -Also, I have to keep the table as short as I well could; and yet, -to direct well to the matter in the book, placed one part of the -matter under one word, in alphabetical order, and another part -of the same matter in another following paragraph, under another -word in the table; so that, by finding one word in the table, -you may often find in the same paragraph, in the book, before or -after that word, other matter thereto relating.[12] - -I had but about two years' acquaintance with our author, and, -therefore, have said but little of him, because of hastening this -to the press; yet if any more comes to my memory, I intend to put -it at the end of the index. - -Your Christian brother, - -C. D. - - -FOOTNOTES: - -1. Difficulties as to copyright prevented this second volume from -being published.--See EDITOR'S PREFACE. - -2. A good copy of this rare volume with the wood-cuts, having -the reverse blank, in the editor's possession, and a fine copy, -without the cuts, at Mr. Pickering's, agree as to the date of -1680. It is misplaced in this chronological table; but the date -shows that it was not intended as a third part of the Pilgrim's -Progress; the second part of which was not published for four -years after the life of Badman.--Ed. - -3. These MSS., although diligently sought, cannot be found. - -4. This was published in a separate pocket volume by C. Doe, 1698. - -5. Published from Mr. Bunyan's MS, 1765. - -6. As doth appear by his book of his conversion, intitled, Grace -Abounding, &c. - -7. As in his book intitled, Grace Abounding, s. 319. - -8. As he says in his Epistle to his Confession of Faith. - -9. Alluding to the portrait published as a frontispiece to the -folio volume, 1692.--Ed. - -10. The Index accompanying the first folio.--Ed. - -11. This is as originally printed. Mr. Doe means, he had not time -to mark in the manuscript such words as the printer should put in -black-letter.--Ed. - -12. The table to which Charles Doe here refers is only to twenty -of Mr. Bunyan's books. It is diffuse, and badly arranged. The -Index given with this first complete edition of all the admirable -works of our great pilgrim forefather, is entirely new. It is the -result of a careful reading of every treatise, extracting a notice -of such tings as the editor conceived to be most deeply interesting. -These extracts were then arranged, in order to furnish a useful -index to all the works of Bunyan. It has been attended with very -great labour, and some delay to the publication; but no sacrifice -is too great, in order to render Bunyan's works as complete as -possible. - -GEORGE OFFOR. - - - - -*** END OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUME 3 *** - -This file should be named 6048.txt or 6048.zip - -Project Gutenberg eBooks are often created from several printed -editions, all of which are confirmed as Public Domain in the US -unless a copyright notice is included. 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