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Edition: 10
Language: English
*** START OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUME 3 ***
WITH AN
AND A
VOLUME THIRD.
ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.
EDITED BY
IN THE
SIMILITUDE OF A DREAM.
PART I.
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?"
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.
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?
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. Come then, good neighbour, let us be going. Then they went
both together.
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.
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).
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. 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. Then said Pliable, Ah! neighbour Christian, where are you
now?
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]
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.
WORLD. How now, good fellow, whither away after this burdened
manner?
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. 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?
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]
WORLD. By that hill you must go, and the first house you come at
is his.
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?
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.
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]
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.
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.
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).
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]
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]
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.
GOOD-WILL. But how is it that you came alone? CHR. Because none
of my neighbours saw their danger, as I saw mine.
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.
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.
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. 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. 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).
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]
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.
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).
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.
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.
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 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.
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).
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.
INTER. Then said the Interpreter, Is there no hope, but you must
be kept in the iron cage of despair?
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. Then said the Interpreter to Christian, Let this man's misery
be remembered by thee, and be an everlasting caution to thee.[43]
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]
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."
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]
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]
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]
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]
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]
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.
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.
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:
CHR. With a very good will, and I am glad that you are so well
disposed.
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. Was that all that you saw at the house of the Interpreter?
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 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]
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."
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]
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).
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]
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.
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.
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 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.
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]
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.
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-
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-
MEN. They said, Back! back! and we would have you to do so too,
if either life or peace is prized by you.
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.
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. 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.
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.
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]
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).
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).
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,
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.
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! 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.
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?
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?
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. Well, and what conclusion came the old man and you to, at
last?
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.
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.
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.
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]
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.
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.
FAITH. That is well; then I hope we may have your good company.
FAITH. Come on, then, and let us go together, and let us spend
our time in discoursing of things that are profitable.
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. 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. Well, then, said Faithful, what is that one thing that we
shall at this time found our discourse upon?
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.
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. 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.
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.
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.
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]
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.
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]
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?
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.
FAITH. Well, if you will not, will you give me leave to do it?
TALK. Nay, my part is not now to object, but to hear; let me,
therefore, have your second question.
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]
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."
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,
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:
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).
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-
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).
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]
"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-
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.
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?
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.
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]
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.
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.
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.
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.
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. 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-
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.
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-
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).
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. 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 said Christian, What is thy name? Is it not the same by
the which I have called thee?
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. 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. 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-
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.
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]
CHR. Who could have thought that this path should have led us 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]
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.
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.
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. How far is it thither? SHEP. Too far for any but those that
shall get thither indeed.
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?
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 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.
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]
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.
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]
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.
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.
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.
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:
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]
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).
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 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]
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).
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. 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. Where God began with us. But do you begin, if you please.
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?
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]
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?
5. If I heard the bell toll for some that were dead; or,
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 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.
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. 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]
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 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).
HOPE. Not at the first, nor second, nor third, nor fourth, nor
fifth; no, nor at the sixth time neither.
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]
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.
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?
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?
CHR. So do many that are never like to come there. "The soul of
the sluggard desireth, and hath nothing" (Prov. 13:4).
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?
CHR. The wise man says, "He that trusts his own heart is a fool"[286]
(Prov. 28:26).
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?
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. 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.
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.
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. 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. 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 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]
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.
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.
CHR. Well, come, my good Hopeful, I perceive that thou and I must
walk by ourselves again.
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. Well said; I believe you have said the truth. Are we now
almost got past the Enchanted Ground?
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.
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.
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.
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.
HOPE. Well then, there are in my judgment four reasons for it-
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]
1. They draw off their thoughts, all that they may, from the
remembrance of God, death, and judgment to come.
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).
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]
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 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.
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.
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).
[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.).
[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).
[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).
[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).
[22] And "wotted": and knew. From the Saxon witen, to know; see
Imperial Dictionary-(ED).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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.
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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.).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
***
FROM
By JOHN BUNYAN.
THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.
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.
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.
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.
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.
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.
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]
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. 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.
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.
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.
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.
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).
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.
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?
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]
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.
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]
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.
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).
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).
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?
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.
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]
KEEP. Did she desire thee to come with her to this place?
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.
MERCY. So you well may; but I of all have cause to leap for joy.
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?
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]
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.
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.
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.
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.
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?
DAMSEL. Pray, what may I call your name, that I may tell it to my
Lord within?
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?
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).
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]
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]
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]
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]
Everybody will cry up the goodness of men; but who is there that
is, as he should, affected with the goodness of God?
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.
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]
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. 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.
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]
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]
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?
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. 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 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]
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--
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]
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?
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.
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. 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. 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]
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?
PRUD. And how doth God the Holy Ghost save thee?
PRUD. Then she said, Come, Joseph (for his name was Joseph), will
you let me catechise you?
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. 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?
SAM. A place and state most blessed, because God dwelleth there.
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?
PRUD. I ask, then, if there were ever anything that had a being
antecedent to, or before God?
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]
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]
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]
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.
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.
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?
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 ministers should give out what they know of God
to the world.
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.
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.
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--
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.
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--
And, listening still, she thought she heard another answer it,
saying--
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.
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.
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--
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).
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]
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).
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.
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--
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]
CHRIST. But what did you think when he fetched you down to the
ground at the first blow?
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]
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.
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.
HON. But, Sir, said the old gentleman, how could you guess that I
am such a man, since I came from such a place?
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]
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 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.
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]
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.
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.
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]
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.
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?
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.
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.
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. 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. 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. 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.
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]
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.
GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou
for supper? for these pilgrims have come far today, and are weary.
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.
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 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.
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 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--
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]
Then they all gave good heed, wondering what good Gaius would say;
so he sat still awhile, and then thus replied--
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,
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,
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?'
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.
SLAY. Then said the giant, Why are you here on my ground?
Then they asked Mr. Feeble-mind how he fell into his hands?
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.
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]
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,
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]
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.
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]
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.
HON. Say you so? I dare say it was a hard chapter that then he did
read unto them.[254]
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.
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]
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?
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.
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. 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?
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.
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.
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?
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.
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]
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.
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]
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]
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.
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.
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. Then said the guide, Why did you not cry out, that
some might have come in for your succour?
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.
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. 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. Yes, that it is; and these are also her four sons.
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.
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?
GREAT-HEART, Yes. Was your father and mother willing that you
should become a pilgrim?
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.
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]
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]
VALIANT. Why, I still believed what Mr. Tell-true had said, and
that carried me beyond them all.
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 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]
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.
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?
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. 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]
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.
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. 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.
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 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.
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]
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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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.).
[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).
[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).
[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.).
[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).
[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).
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).
[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).
[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).
[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.).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[185] If Satan be driven back from one attack, prepare for another.
Bless God for your armour. Never put it off--(Mason).
[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).
[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.).
[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).
[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).
[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.).
[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).
[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).
[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.).
[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).
[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).
[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).
[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).
[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,
[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.).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[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).
[319] See the joyful end of one ready to halt at every step. Take
courage hence, ye lame, halting pilgrims--(Mason).
[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).
[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).
[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).
***
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.
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.'
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.
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.
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.
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.
TO THE READER.
JO. BUNYAN
[CHAPTER I.]
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.
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 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.
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.
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.
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.
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.]
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 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.
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.
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.
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.
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]
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.
[CHAPTER III.]
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]
'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.
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]
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.
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.
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]
'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.
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.]
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.
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]
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]
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.
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.
'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.
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.
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).
'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]
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.'
'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]
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.]
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.
'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.
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.
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]
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:--
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.'
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.'
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.]
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]
'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.'
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]
'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]
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).
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]
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.
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.'
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.'
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.
'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.
'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.
'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).
'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.]
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 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 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).
'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).
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.
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]
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.
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:
'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.
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]
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.]
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.
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]
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:--
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]
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]
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:--
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?
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 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:--
'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]
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.
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.
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]
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!
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.'
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]
***
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.
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.
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.
GEO. OFFOR.
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.
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
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.
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.
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.
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.'
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.
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.
Only by the way, let me bid thee have a care of two things, and
so I shall pass to the next thing.
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 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.
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.
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.
[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.'
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]
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:
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 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.
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.
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 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.
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,
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,
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:
[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.
[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.
[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.
***
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.
'And the name of the city from that day shall be, THE LORD IS
THERE.'-Ezekiel 48:35
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.
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.
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.
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.
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,
JOHN BUNYAN
FOOTNOTES:
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.
By John Bunyan
In this description of this holy city, you have these five general
heads:
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:
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).
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).
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).
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!
'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.
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).
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 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.
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).
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).
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).
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).
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-
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).
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).
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 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).
'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).
'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).
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).
[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.
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).
'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).
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).
[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.
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.
'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).
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).
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]
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).
'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).
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.
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).
'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).
'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).
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).
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).
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).
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 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.
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.
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).
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-
'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).
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.
Ver. 18. 'And the building of the wall of it was of jasper; and
the city was pure gold, like unto clear glass.'
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).
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).
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).
'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).
'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.'
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.
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.
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.
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,
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).
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.
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).
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).
'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
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).
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).
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.
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).
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 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.
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).
'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.'
'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.
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 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).
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).
'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).
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.'
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).
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).
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).
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).
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.
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).
'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.'
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.
[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).
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.
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).
FOOTNOTES:
12. See Isaiah 8:19. 'To peep and mutter,' as pretended sorcerers
or magicians attempting their incantations against the truth.-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.
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.
***
or,
London: Printed for, and sold by George Larkin, at the Two Swans
without Bishopgate, 1688.
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).
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.
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.
GEO. OFFOR.
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.
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).
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).
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.
JOHN BUNYAN.
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.
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).
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).
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.
V. Who was to fell those trees, and to dig those stones, with which
Solomon built the Temple.
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).
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).
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.
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.
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.
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).
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.
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).
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).
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.
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.
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).
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.
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).
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.
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).
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.
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).
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.
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.
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.
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.
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.
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).
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).
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!
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.
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?
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.
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.
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).
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.
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).
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!
Now we are come to the gate of the temple; namely, to that which
let out of the porch into the holy place.
4. Therefore, I say, this gate was not measured; for what should
a rule do here, where things are beyond all measure?
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.
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.
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).
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.
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).
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).
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.
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.
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.
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.
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.
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.
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).
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.
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.
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).
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).
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).
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).
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.
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).
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.
'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.
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.
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.
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).
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!
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.
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).
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.
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.
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).
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.
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.
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.
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! 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).
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.
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.
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.
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).
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.
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).
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).
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.
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).
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.
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.
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.
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.
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]
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).
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).
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.
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.
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.
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).
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.
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.
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).
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.
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).
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).
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).
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).
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.) 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.
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).
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]
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).
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.
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.
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!
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.
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).
(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).
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.
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).
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.
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, 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.) 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).
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).
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).
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.
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).
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).
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).
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).
'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).
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).
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.
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.
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.) '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.
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).
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.
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).
'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:
[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.
[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.
[8] In all the editions of this book published since the author's
death, these words are altered to 'their preaching.'--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.
[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.
[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--
[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.
[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.
***
A DISCOURSE
OF
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 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.
CHAPTER I.
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:--
'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.
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.
CHAPTER II.
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.
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.
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.
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:--
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.
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).
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).
CHAPTER IV.
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.
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.
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.
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.
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.
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.
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.
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.
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).
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.
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.
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.
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]
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).
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.
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.
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.
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).
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).
CHAPTER VIII.
OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST
OF LEBANON.
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).
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.
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).
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.
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).
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 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).
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.
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).
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.
'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?
'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.
'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.
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 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.
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).
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 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 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.
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.
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).
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.
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.
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).
[CONCLUSION.]
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.
FOOTNOTES:
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.
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.
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.
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.
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.
***
OR,
OF THE
BY JOHN BUNYAN.
'And whosoever will, let him take the water of life freely.'--Revelation
22:17
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.'
Reader, may your soul and mine be abundantly refreshed from this
inexhaustible river, the streams whereof make glad the city of
God.
GEO. OFFOR.
COURTEOUS READER,
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]
JOHN BUNYAN.
THE WATER OF LIFE.
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.
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.'
[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.
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.
FIRST. What a river of water of life this is. SECOND. And then
draw some inferences therefrom.
SECOND. Now I shall come to draw some inference from it, that is,
from this term, a river. A river of water of life.
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,
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!
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.
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.
[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).
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).
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.
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).
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).
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.
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).
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).
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.
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.'
'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].
[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 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.
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).
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.
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).
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.
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).
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.
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?
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.]
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.
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.
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.
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.
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.
FOOTNOTES:
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.
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.
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.
***
SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE
HIS LIFE IS ENDED;
BY JOHN BUNYAN
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 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).
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
'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.
Had a FIG-TREE.
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.
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.
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).
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).
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?
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.
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 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).
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.
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).
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.
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).
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:--
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]
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).
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.
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.
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, hast thou heard all these things? I will add yet
one more.
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.
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).
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]
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).
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).
Cut it down.
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.
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. 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).
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.
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.
'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?
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]
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 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]
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.
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.
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]
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.
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.
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.
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?'
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.
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).
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:--
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).
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.
'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).
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).
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).
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).
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).
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.
FOOTNOTES:
[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.
[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.
[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.
[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.
[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.
***
The Life and Death of Mr. Badman,
By John Bunyan
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 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.
GEO. OFFOR.
COURTEOUS READER,
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.
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.
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?
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. VII. He throws off the mask and cruelly treats his wife.
Bunyan's rules for such as think of marriage,
CHAP. XIII. He gets drunk and breaks his leg. God's judgments upon
drunkards,
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. XVIII. He parts from his wife, diseases attack him under
Captain Consumption; he rots away and dies in sinful security,
CHAP. XX. Without godly repentance, the wicked man's hopes and
life die together.
THE LIFE AND DEATH OF MR. BADMAN,
CHAPTER I.
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.
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]
WISE. Well, if you can stay, I will tell you who he was, and why
I conclude thus concerning him.
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.
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.
WISE. I will tell you. But first, do you know which of the Badmans
I mean?
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.
WISE. The eldest, old in years, and old in sin; but the sinner
that dies an hundred years old shall be accursed.
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.
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. 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.
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. 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.
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 you said that he would also rob his father, methinks
that was an unnatural thing.
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:--
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.
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.
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.
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. 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.
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.
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.
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.
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.
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.
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).
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.
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.
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.
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.
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.
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.
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.
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).
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).
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.
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. 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.
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. But what was that other villain addicted to; I mean young
Badman's third companion.
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.
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.
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. 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.
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. 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?
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).
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.
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.
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.
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.
CHAPTER IV.
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.
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.
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.
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.
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.
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.
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.
ATTEN. And did the old man give him money to set up with?
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.
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.
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.
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.
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.
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.
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.
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.
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 carriage of his to her was enough to break her heart.
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.
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.
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).
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. 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).
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?
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.
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.
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.
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. 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.
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. 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. 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).
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.
CHAPTER VIII.
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]
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. 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.
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.'
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.
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.
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.
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).
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?
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.
CHAPTER IX.
[BADMAN'S FRAUDULENT DEALINGS TO GET MONEY.]
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.
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.
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. 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.
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.
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.
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.
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).
CHAPTER X.
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.
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.
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.
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]
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.
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?
ATTEN. But were some men here to hear you, I believe they would
laugh you to scorn.
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.
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?
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:--
CHAPTER XII.
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. 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. 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--
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. 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. 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).
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.
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.
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.
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).
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.
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.
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. 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.
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.
[HE GETS DRUNK AND BREAKS HIS LEG--GOD'S JUDGMENTS UPON DRUNKARDS.]
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.
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).
CHAPTER XIV.
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. 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?
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.]
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.
CHAPTER XVI.
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. 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.
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.
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?
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.
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?
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.
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.
WISE. Why, damn her, and sink her, and the like.
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.
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.
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?
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.
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.
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.
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.
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.
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.
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.
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).
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
[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.
[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.
[13] Poultry.--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.
[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.
[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.
[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.
[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.
[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.
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.
[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.
[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.
[74] The noble was a gold coin of Henry VIII; value six shillings
and eightpence.--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.
***
or,
'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
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.'
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,
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?
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.
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.
J. G.
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.
JOHN BUNYAN
OR
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.'
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.
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.
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.
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.
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.
[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.
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).
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.'
[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!
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.
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.
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.
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, 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.
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.
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.
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).
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,
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.
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.
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.
'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).
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.
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.'
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.
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.
'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,
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.
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.
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.
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.
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.'
'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?
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!
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.
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.
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).
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.
[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?
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,
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.
(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).
(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.
'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,
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.
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.
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.
(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?
Verse 29.--'Abraham said unto him, They have Moses and the prophets,
let them hear them.'
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.
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 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 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 once fallen from God by transgression,
can recover himself by all he can do? Then read Romans 3:20,23.
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 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 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 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.']
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.'
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.'
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.
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.'
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).
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]
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).
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).
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.
2. Instruction.
3. Forewarning.
'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.
'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).
O sad grief!
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).
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).
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.
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.
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.'
[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.
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.
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.
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.
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,
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.
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.
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.
(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).
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]
[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.
[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.
[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.
[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.
[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.
[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.
[27] The word 'not' is omitted from most of the editions published
in Bunyan's life.--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.
[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.
[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.
[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.
[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.
[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.
***
or,
UNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE
CURSE,
by John Bunyan.
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.
GEO. OFFOR.
OR
OF DEATH
OF JUDGMENT.
OF HEAVEN.
OR
FOOTNOTES:
[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.
[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
[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.
'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.
***
by John Bunyan,
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.
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,
J.B.
I.
II.
Comparison.
III.
Comparison.
IV.
1.
2.
3.
Comparison.
VI.
VII.
VIII.
Comparison.
IX.
1.
2.
3.
X.
XI.
Comparison.
XII.
Comparison.
XIII.
XIV.
XV.
XVI.
XVII.
UPON APPAREL.
XVIII.
Sinner.
What black, what ugly crawling thing art thou?
Spider.
I am a spider-------------
Sinner.
Spider.
Sinner.
Spider.
Sinner.
Spider.
Sinner.
Spider.
Spider.
Sinner.
Spider.
Sinner.
XIX.
XX.
XXI.
OF THE CUCKOO.
XXII.
Comparison.
XXIII.
Comparison.
XXIV.
XXV.
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.
Comparison.
XXVIII.
XXIX.
OF THE ROSE-BUSH.
Comparison.
XXX.
Comparison.
XXXI.
Comparison.
XXXII.
Comparison.
XXXIII.
XXXIV.
Comparison.
XXXV.
Comparison.
XXXVI.
Comparison.
XXXVII.
Comparison.
XXXVIII.
Watchmaker.
Comparison.
XXXIX.
UPON A LOOKING-GLASS.
Comparison.
XL.
XLI.
XLII.
UPON AN HOUR-GLASS.
XLIII.
UPON A SNAIL.
Comparison.
XLIV.
XLV.
Comparison.
XLVI.
OF MAN BY NATURE.
XLVII.
XLVIII.
Comparison.
XLIX.
UPON FIRE.
Comparison.
FOOTNOTES:
[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.
[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.
[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.
[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.
[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.
[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.
[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.
[33] 'To the one, a savour of death unto death; and to the other,
a savour of life unto life' (2 Cor 2:16).
[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.
***
THE STRUGGLER;
CONTAINING
AND
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.
REASONS
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.
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.
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.
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.
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.
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.
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.
CHARLES DOE.
THE STRUGGLER
CHRISTIAN READER,
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.
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.
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.
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.
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?
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? said the scholar. Why, we believe what we have is a true copy
of the original.
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.
And Mr. Burton, that writ the epistle to Some Gospel-truths Opened,
being the first book Mr. Bunyan writ, was minister at Bedford.
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.
C. D.
FOOTNOTES:
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.
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