{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_6048/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_6048","id":"gutenberg_6048","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/6048","summary":null,"tags":["Authors, English -- Early modern, 1500-1700 -- Biography","Bunyan, John, 1628-1688","Category: British Literature","Category: Classics of Literature","Category: Mythology, Legends & Folklore","Category: Novels","Category: Religion/Spirituality","Christian literature, English","Christian literature, English -- History and criticism","Puritans -- England -- Biography"],"text":"THE WORKS OF JOHN BUNYAN\n\nWITH AN\n\nINTRODUCTION TO EACH TREATISE, NOTES,\n\nAND A\n\nSKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.\n\nVOLUME THIRD.\n\nALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.\n\nEDITED BY\n\nGEORGE OFFOR, ESQ.\n\n\n\n\n\n\nTHE PILGRIM'S PROGRESS;\n\nIN THE\n\nSIMILITUDE OF A DREAM.\n\nPART I.\n\nAs I walked through the wilderness of this world, I lighted on\na certain place, where was a den;[1] and I laid me down in that\nplace to sleep: and as I slept, I dreamed a dream. I dreamed,\nand, behold, \"I saw a man clothed with rags, standing in a certain\nplace, with his face from his own house, a book in his hand, and\na great burden upon his back,\" (Isa. 64:6; Luke 14:33; Psa. 38:4;\nHab. 2:2; Acts 16:31). I looked, and saw him open the book,[2]\nand read therein; and as he read, he wept and trembled; and not\nbeing able longer to contain, he brake out with a lamentable cry,\nsaying, \"What shall I do?\" (Acts 2:37).[3]\n\nIn this plight, therefore, he went home, and refrained himself as\nlong as he could, that his wife and children should not perceive\nhis distress; but he could not be silent long, because that his\ntrouble increased. Wherefore at length he brake his mind to his\nwife and children; and thus he began to talk to them: \"O my dear\nwife,\" said he, \"and you, the children of my bowels, I, your dear\nfriend, am in myself undone, by reason of a burden that lieth hard\nupon me; moreover, I am for certain informed that this our city\nwill be burned with fire from Heaven; in which fearful overthrow,\nboth myself, with thee, my wife, and you, my sweet babes, shall\nmiserably come to ruin, except (the which yet I see not) some way\nof escape can be found, whereby we may be delivered.\" At this, his\nrelations were sore amazed; not for that they believed that what\nhe had said to them was true, but because they thought that some\nfrenzy distemper had got into his head;[4] therefore, it drawing\ntowards night, and they hoping that sleep might settle his\nbrains, with all haste they got him to bed. But the night was as\ntroublesome to him as the day; wherefore, instead of sleeping, he\nspent it in sighs and tears. So when the morning was come, they\nwould know how he did; he told them, worse and worse; he also set\nto talking to them again, but they began to be hardened. They also\nthought to drive away his distemper by harsh and surly carriages\nto him. Sometimes they would deride, sometimes they would chide,\nand sometimes they would quite neglect him. Wherefore he began\nto retire himself to his chamber to pray for, and pity them, and\nalso to condole his own misery. He would also walk solitarily in\nthe fields, sometimes reading, and sometimes praying; and thus\nfor some days he spent his time.[5]\n\nNow I saw upon a time, when he was walking in the fields, that he\nwas, as he was wont, reading in his book, and greatly distressed\nin his mind; and as he read, he burst out, as he had done before,\ncrying, \"What shall I do to be saved?\" (Acts 16:30, 31).\n\nI saw also that he looked this way and that way, as if he would\nrun; yet he stood still, because, as I perceived, he could not tell\nwhich way to go.[6] I looked then, and saw a man named Evangelist\ncoming to him, who asked, \"Where fore dost thou cry?\"\n\nHe answered, Sir, I perceive, by the book in my hand, that I am\ncondemned to die, and after that to come to judgment, (Heb. 9:27);\nand I find that I am not willing (Job 16:21, 22) to do the first,\nnor able (Eze. 22:14) to do the second.\n\nThen said Evangelist, Why not willing to die, since this life\nis attended with so many evils? The man answered, Because I fear\nthat this burden that is upon my back will sink me lower than the\ngrave; and I shall fall into Tophet (Isa. 30:33). And, Sir, if\nI be not fit to go to prison, I am not fit, I am sure, to go to\njudgment, and from thence to execution; and the thoughts of these\nthings make me cry.\n\nThen said Evangelist, If this be thy condition, why standest thou\nstill? He answered, Because I know not whither to go. Then he gave\nhim a parchment roll, and there was written within, \"Fly from the\nwrath to come\" (Matt. 3:7).\n\nThe man therefore, read it, and looking upon Evangelist very\ncarefully, said, Whither must I fly? Then said Evangelist, pointing\nwith his finger over a very wide field, Do you see yonder wicket\ngate? (Matt. 7:13). The man said, No. Then said the other, Do you\nsee yonder shining light? (Psa. 119:105; 2 Peter 1:19). He said,\nI think I do. Then said Evangelist, Keep that light in your eye,\nand go up directly thereto, so shalt thou see the gate; at which,\nwhen thou knockest, it shall be told thee what thou shalt do.[7]\nSo I saw in my dream that the man began to run. Now, he had not\nran far from his own door, but his wife and children perceiving\nit, began to cry after him to return (Luke 14:26); but the man put\nhis fingers in his ears, and ran on, crying, Life! life! Eternal\nlife! So he looked not behind him (Gen. 19:17), but fled towards\nthe middle of the plain.[8]\n\nThe neighbours also came out to see him run, and as he ran, some\nmocked, others threatened, and some cried after him to return;\nand among those that did so, there were two that were resolved\nto fetch him back by force (Jer. 20:10). The name of the one was\nObstinate, and the name of the other Pliable.[9] Now by this time,\nthe man was got a good distance from them; but, however, they were\nresolved to pursue him; which they did, and in a little time they\novertook him. Then said the man, Neighbours, wherefore are ye come?\nThey said, To persuade you to go back with us. But he said, That\ncan by no means be. You dwell, said he, in the City of Destruction,\nthe place also where I was born; I see it to be so; and dying\nthere, sooner or later, you will sink lower than the grave, into\na place that burns with fire and brimstone. Be content, good\nneighbours, and go along with me.\n\nWhat, said Obstinate, and leave our friends and our comforts behind\nus?[10]\n\nYes, said Christian, for that was his name, because that all \"which\nyou shall forsake\" (2 Cor. 4:18), is not worthy to be compared with\na little of that which I am seeking to enjoy; and if you will go\nalong with me, and hold it, you shall fare as I myself, for there,\nwhere I go, is enough and to spare (Luke 15:17). Come away, and\nprove my words.\n\nOBST. What are the things you seek, since you leave all the world\nto find them?\n\nCHR. I seek an \"inheritance incorruptible, undefiled, and that\nfadeth not away\" (1 Peter 1:4), and it is laid up in Heaven (Heb.\n11:16), and safe there, to be bestowed, at the time appointed, on\nthem that diligently seek it. Read it so, if you will, in my book.\n\nOBST. Tush, said Obstinate, away with your book; will you go back\nwith us, or no?\n\nCHR. No, not I, saith the other; because I have laid my hand to\nthe plough (Luke 9:62).\n\nOBST. Come, then, neighbour Pliable, let us turn again, and go home\nwithout him; there is a company of these crazed-headed coxcombs,\nthat when they take a fancy by the end, are wiser in their own\neyes than seven men that can render a reason (Prov. 26:16).\n\nPLI. Then said Pliable, Do not revile; if what the good Christian\nsays is true, the things he looks after are better than ours; my\nheart inclines to go with my neighbour.\n\nOBST. What! more fools still? Be ruled by me, and go back; who\nknows whither such a brain-sick fellow will lead you? Go back, go\nback, and be wise.\n\nCHR. Nay, but do thou come with thy neighbour Pliable: there are\nsuch things to be had which I spoke of, and many more glories\nbesides; if you believe not me, read here in this book, and for\nthe truth of what is expressed therein, behold, all is confirmed\nby the blood of Him that made it (Heb. 13:20, 21; 9:17-21).\n\nPLI. Well, neighbour Obstinate, saith Pliable, I begin to come to\na point; I intend to go along with this good man, and to cast in\nmy lot with him. But, my good companion, do you know the way to\nthis desired place?\n\nCHR. I am directed by a man whose name is Evangelist, to speed\nme to a little gate that is before us, where we shall receive\ninstructions about the way.\n\nPLI. Come then, good neighbour, let us be going. Then they went\nboth together.\n\nOBST. And I will go back to my place, said Obstinate; I will be\nno companion of such misled fantastical fellows.\n\nNow I saw in my dream, that when Obstinate was gone back, Christian\nand Pliable went talking over the plain; and thus they began their\ndiscourse.\n\nCHR. Come, neighbour Pliable, how do you do? I am glad you are\npersuaded to go along with me; had even Obstinate himself but\nfelt what I have felt, of the powers and terrors of what is yet\nunseen, he would not thus lightly have given us the back.\n\nPLI. Come, neighbour Christian, since there is none but us two here,\ntell me now further, what the things are, and how to be enjoyed,\nwhither we are going.\n\nCHR. I can better conceive of them with my mind, than speak of\nthem with my tongue; but yet since you are desirous to know, I\nwill read of them in my book.\n\nPLI. And do you think that the words of your book are certainly\ntrue?\n\nCHR. Yes, verily, for it was made by Him that cannot lie (Titus\n1:2).\n\nPLI. Well said. What things are they?\n\nCHR. There is an endless kingdom to be inhabited, and everlasting\nlife to be given us, that we may inhabit that kingdom forever\n(Isa. 45:17; John 10:27-29).\n\nPLI. Well said. And what else?\n\nCHR. There are crowns of glory to be given us, and garments that\nwill make us shine like the sun in the firmament of Heaven! (2\nTim. 4:8; Rev. 3:4; Matt. 13:43).\n\nPLI. This is very pleasant. And what else?\n\nCHR. There shall be no more crying, nor sorrow; for He that is\nowner of the place will wipe all tears from our eyes (Isa. 25:8;\nRev. 7:17, 17; 21:4).\n\nPLI. And what company shall we have there?\n\nCHR. There we shall be with seraphims, and Cherubims, creatures\nthat will dazzle your eyes to look on them. There, also, you shall\nmeet with thousands and ten thousands that have gone before us to\nthat Place; none of them are hurtful, but loving and holy, everyone\nwalking in the sight of God, and standing in His presence with\nacceptance forever; in a word, there we shall see the elders with\ntheir golden crowns; there we shall see the holy virgins with their\ngolden harps; there we shall see men, that by the world were cut\nin pieces, burnt in flames, eaten of beasts, drowned in the seas,\nfor the love that they bare to the Lord of the Place; all well,\nand clothed with immortality as with a garment[11] (Isa. 6:2; 1\nThess. 4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-5).\n\nPLI. The hearing of this is enough to ravish one's heart; but are\nthese things to be enjoyed? How shall we get to be sharers thereof?\n\nCHR. The Lord, the Governor of the country, hath recorded, that\nin this book, the substance of which is, if we be truly willing\nto have it, He will bestow it upon us freely (Isa. 55:1, 2, 12;\nJohn 7:37; 6:37; Psa. 21:6; 22:17).\n\nPLI. Well, my good companion, glad am I to hear of these things;\ncome on, let us mend our pace.[12]\n\nCHR. I cannot go so fast as I would, by reason of this burden\nthat is on my back.\n\nNow I saw in my dream, that, just as they had ended this talk, they\ndrew near to a very miry slough that was in the midst of the plain; and\nthey, being heedless, did both fall suddenly into the bog. The name of\nthe slough was Despond.[13] Here, therefore, they wallowed for a time,\nbeing grievously bedaubed with the dirt; and Christian, because of the\nburden that was on his back, began to sink in the mire.\n\nPLI. Then said Pliable, Ah! neighbour Christian, where are you\nnow?\n\nCHR. Truly, said Christian, I do not know.\n\nPLI. At that Pliable began to be offended, and angrily said to\nhis fellow, Is this the happiness you have told me all this while\nof? If we have such ill speed at our first setting out, what may\nwe expect betwixt this and our journey's end? May I get out again\nwith my life, you shall possess the brave country alone for me.\nAnd with that he gave a desperate struggle or two, and got out\nof the mire on that side of the slough which was next to his own\nhouse: so away he went, and Christian saw him no more. Wherefore\nChristian was left to tumble in the Slough of Despond alone; but\nstill he endeavoured to struggle to that side of the slough that\nwas still further from his own house, and next to the wicket-gate;\nthe which he did, but could not get out, because of the burden\nthat was upon his back.[14] But I beheld in my dream, that a man\ncame to him, whose name was Help, and asked him what he did there?\n\nCHR. Sir, said Christian, I was bid go this way by a man called\nEvangelist, who directed me also to yonder gate, that I might\nescape the wrath to come. And as I was going thither, I fell in\nhere.\n\nHELP. But why did not you look for the steps?\n\nCHR. Fear followed me so hard, that I fled the next way, and fell\nin.[15]\n\nHELP. Then said he, Give me thy hand; so he gave him his hand,\nand he drew him out, and set him upon sound ground, and bid him\ngo on his way (Psa. 40:2).\n\nThen I stepped to him that plucked him out, and said, Sir, wherefore\n(since over this place is the way from the City of Destruction,\nto yonder gate) is it that this plat is not mended, that poor\ntravelers might go thither with more security? And he said unto\nme, This miry slough is such a place as cannot be mended. It is\nthe descent whither the scum and filth that attends conviction for\nsin, doth continually run, and therefore it is called the Slough\nof Despond: for still, as the sinner is awakened about his lost\ncondition, there ariseth in his soul many fears, and doubts, and\ndiscouraging apprehensions, which all of them get together, and\nsettle in this place. And this is the reason of the badness of\nthis ground.\n\nIt is not the pleasure of the King that this place should remain\nso bad (Isa. 35:3, 4); his labourers, also, have, by the directions\nof his Majesty's surveyors, been, for above these 1,600 years,\nemployed about this patch of ground, if, perhaps, it might have\nbeen mended; yea, and to my knowledge, said he, here have been\nswallowed up at least 20,000 cart-loads; yea, millions of wholesome\ninstructions, that have, at all seasons, been brought from all\nplaces of the King's dominions, and they that can tell, say, they\nare the best materials to make good ground of the place, if so be\nit might have been mended; but it is the Slough of Despond still;\nand so will be when they have done what they can.[16]\n\nTrue, there are, by the direction of the Lawgiver, certain good\nand substantial steps, placed even through the very midst of this\nslough; but at such time as this place doth much spew out its\nfilth, as it doth against change of weather, these steps are hardly\nseen; or if they be, men, through the dizziness of their heads,\nstep besides, and then they are bemired to purpose, notwithstanding\nthe steps be there; but the ground is good, when they are once\ngot in at the gate[17] (1 Sam. 12:23).\n\nNow I saw in my dream, that, by this time, Pliable was got home\nto his house again; so that his neighbours came to visit him; and\nsome of them called him wise man for coming back, and some called\nhim fool for hazarding himself with Christian; others, again, did\nmock at his cowardliness, saying, \"Surely, since you began to\nventure, I would not have been so base to have given out for a few\ndifficulties.\" So Pliable sat sneaking among them. But, at last,\nhe got more confidence, and then they all turned their tales,\nand began to deride poor Christian behind his back. And thus much\nconcerning Pliable.\n\nNow as Christian was walking solitarily by himself,[18] he espied\none afar off come crossing over the field to meet him; and their\nhap was to meet just as they were crossing the way of each other.\nThe gentleman's name that met him was Mr. Worldly-wiseman; he\ndwelt in the town of Carnal Policy, a very great town, and also\nhard by from whence Christian came. This man, then, meeting with\nChristian, and having some inkling[19] of him, for Christian's\nsetting forth from the City of Destruction was much noised abroad,\nnot only in the town where he dwelt, but, also, it began to be the\ntown-talk in some other places. Master Worldly-wiseman, therefore,\nhaving some guess of him, by beholding his laborious going, by\nobserving his sighs and groans, and the like, began thus to enter\ninto some talk with Christian.\n\nWORLD. How now, good fellow, whither away after this burdened\nmanner?\n\nCHR. A burdened manner, indeed, as ever, I think, poor creature\nhad! And whereas you ask me, Whither away? I tell you, Sir, I am\ngoing to yonder wicket-gate before me; for there, as I am informed,\nI shall be put into a way to be rid of my heavy burden.\n\nWORLD. Hast thou a wife and children?\n\nCHR. Yes; but I am so laden with this burden, that I cannot take\nthat pleasure in them as formerly; methinks I am as if I had none\n(1 Cor. 7:29).\n\nWORLD. Wilt thou hearken unto me if I give thee counsel?\n\nCHR. If it be good, I will; for I stand in need of good counsel.\n\nWORLD. I would advise thee, then, that thou with all speed get\nthyself rid of thy burden: for thou wilt never be settled in thy\nmind till then; nor canst thou enjoy the benefits of the blessing\nwhich God hath bestowed upon thee till then.\n\nCHR. That is that which I seek for, even to be rid of this heavy\nburden; but get it off myself, I cannot; nor is there any man\nin our country that can take it off my shoulders; therefore am I\ngoing this way, as I told you, that I may be rid of my burden.\n\nWORLD. Who bid you go this way to be rid of thy burden?\n\nCHR. A man that appeared to me to be a very great and honourable\nperson; his name, as I remember, is Evangelist.\n\nWORLD. I beshrew him for his counsel! there is not a more dangerous\nand trouble some way in the world than is that unto which he hath\ndirected thee; and that thou shalt find, if thou wilt be ruled by\nhis counsel. Thou hast met with something, as I perceive already;\nfor I see the dirt of the Slough of Despond is upon thee; but that\nslough is the beginning of the sorrows that do attend those that\ngo on in that way. Hear me, I am older than thou; thou art like to\nmeet with, on the way which thou goest, wearisomeness, painfulness,\nhunger, perils, nakedness, sword, lions, dragons, darkness, and,\nin a word, death, and what not! These things are certainly true,\nhaving been confirmed by many testimonies. And why should a man\nso carelessly cast away himself, by giving heed to a stranger?\n\nCHR. Why, Sir, this burden upon my back is more terrible to me\nthan are all these things which you have mentioned; nay, methinks\nI care not what I meet with in the way, if so be I can also meet\nwith deliverance from my burden.\n\nWORLD. How camest thou by the burden at first?\n\nCHR. By reading this book in my hand.\n\nWORLD. I thought so; and it is happened unto thee as to other\nweak men, who, meddling with things too high for them, do suddenly\nfall into thy distractions; which distractions do not only unman\nmen, as thine, I perceive, has done thee, but they run them upon\ndesperate ventures, to obtain they know not what.\n\nCHR. I know what I would obtain; it is ease for my heavy burden.\n\nWORLD. But why wilt thou seek for ease this way, seeing so many\ndangers attend it? especially since, hadst thou but patience to\nhear me, I could direct thee to the obtaining of what thou desirest,\nwithout the dangers that thou in this way wilt run thyself into;\nyea, and the remedy is at hand. Besides, I will add, that, instead\nof those dangers, thou shalt meet with much safety, friendship,\nand content. [20]\n\nCHR. Pray, Sir, open this secret to me.\n\nWORLD. Why, in yonder village-the village is named Morality-there\ndwells a gentleman whose name is Legality, a very judicious man,\nand a man of a very good name, that has skill to help men off\nwith such burdens as thine are from their shoulders: yea, to my\nknowledge, he hath done a great deal of good this way; aye, and\nbesides, he hath skill to cure those that are somewhat crazed in\ntheir wits with their burdens.[21] To him, as I said, thou mayest\ngo, and be helped presently. His house is not quite a mile from\nthis place, and if he should not be at home himself, be hath a\npretty young man to his son, whose name is Civility, that can do\nit (to speak on) as well as the old gentleman himself; there, I\nsay, thou mayest be eased of thy burden; and if thou art not minded\nto go back to thy former habitation, as, indeed, I would not wish\nthee, thou mayest send for thy wife and children to thee to this\nvillage, where there are houses now stand empty, one of which thou\nmayest have at reasonable rates; provision is there also cheap and\ngood; and that which will make thy life the more happy is, to be\nsure, there thou shalt live by honest neighbours, in credit and\ngood fashion.\n\nNow was Christian somewhat at a stand; but presently he concluded,\nif this be true, which this gentleman hath said, my wisest course\nis to take his advice; and with that he thus further spoke.\n\nCHR. Sir, which is my way to this honest man's house?\n\nWORLD. Do you see yonder hill?\n\nCHR. Yes, very well.\n\nWORLD. By that hill you must go, and the first house you come at\nis his.\n\nSo Christian turned out of his way, to go to Mr. Legality's house\nfor help; but, behold, when he was got now hard by the hill, it\nseemed so high, and also that side of it that was next the wayside,\ndid hang so much over, that Christian was afraid to venture further,\nlest the hill should fall on his head; wherefore there he stood\nstill, and wotted[22] not what to do. Also his burden now seemed\nheavier to him, than while he was in his way. There came also\nflashes of fire out of the hill, that made Christian afraid that\nhe should be burned (Exo. 19:16, 18). Here, therefore, he sweat\nand did quake for fear (Heb. 12:21). And now he began to be sorry\nthat he had taken Mr. Worldly-wiseman's counsel. And with that he\nsaw Evangelist coming to meet him; at the sight also of whom he\nbegan to blush for shame. So Evangelist drew nearer and nearer;\nand coming up to him, he looked upon him with a severe and dreadful\ncountenance, and thus began to reason with Christian.\n\nEVAN. What dost thou here, Christian? said he: at which words\nChristian knew not what to answer; wherefore at present he stood\nspeechless before him. Then said Evangelist further, Art not\nthou the man that I found crying without the walls of the City of\nDestruction?\n\nCHR. Yes, dear Sir, I am the man.\n\nEVAN. Did not I direct thee the way to the little wicket-gate?\n\nCHR. Yes, dear Sir, said Christian.\n\nEVAN. How is it, then, that thou art so quickly turned aside? for\nthou art now out of the way.\n\nCHR. I met with a gentleman so soon as I had got over the Slough\nof Despond, who persuaded me that I might, in the village before\nme, find a man that could take off my burden.\n\nEVAN. What was he?\n\nCHR. He looked like a gentleman,[23] and talked much to me, and\ngot me at last to yield; so I came hither: but when I beheld this\nhill, and how it hangs over the way, I suddenly made a stand, lest\nit should fall on my head.\n\nEVAN. What said that gentleman to you?\n\nCHR. Why, he asked me whither I was going? And I told him.\n\nEVAN. And what said he then?\n\nCHR. He asked me if I had a family? And I told him. But, said I,\nI am so loaden with the burden that is on my back, that I cannot\ntake pleasure in them as formerly.\n\nEVAN. And what said he then?\n\nCHR. He bid me with speed get rid of my burden; and I told him\nit was ease that I sought. And, said I, I am therefore going to\nyonder gate, to receive further direction how I may get to the\nplace of deliverance. So he said that he would show me a better\nway, and short, not so attended with difficulties as the way,\nSir, that you set me in; which way, said he, will direct you to a\ngentleman's house that hath skill to take off these burdens: so I\nbelieved him,[24] and turned out of that way into this, if haply I\nmight be soon eased of my burden. But when I came to this place,\nand beheld things as they are, I stopped for fear (as I said) of\ndanger: but I now know not what to do.\n\nEVAN. Then, said Evangelist, stand still a little, that I may show\nthee the words of God. So he stood trembling. Then said Evangelist,\n\"See that ye refuse not Him that speaketh. For if they escaped\nnot who refused Him that spake on earth, much more shall not we\nescape, if we turn away from Him that speaketh from Heaven\" (Heb.\n12:25). He said, moreover, \"Now the just shall live by faith:\nbut if any man draw back, My soul shall have no pleasure in him\"\n(Heb. 10:38). He also did thus apply them: Thou art the man that\nart running into this misery; thou hast begun to reject the counsel\nof the Most High, and to draw back thy foot from the way of peace,\neven almost to the hazarding of thy perdition!\n\nThen Christian fell down at his foot as dead, crying, \"Woe is me,\nfor I am undone!\" At the sight of which, Evangelist caught him by\nthe right hand, saying, \"All manner of sin and blasphemies shall\nbe forgiven unto men\" (Matt. 12:31; Mark 3:28); \"Be not faithless,\nbut believing\" (John 20:27). Then did Christian again a little\nrevive, and stood up trembling, as at first, before Evangelist.[25]\n\nThen Evangelist proceeded, saying, Give more earnest heed to the\nthings that I shall tell thee of. I will now show thee who it was\nthat deluded thee, and who it was also to whom he sent thee.-The\nman that met thee is one Worldly-wiseman, and rightly is he so called;\npartly, because he savoureth only the doctrine of this world (1\nJohn 4:5), (therefore he always goes to the town of Morality to\nchurch); and partly because he loveth that doctrine best, for\nit saveth him best from the cross (Gal. 6:12). And because he is\nof this carnal temper, therefore he seeketh to prevent my ways,\nthough right. Now there are three things in this man's counsel,\nthat thou must utterly abhor.\n\n1. His turning thee out of the way. 2. His labouring to render\nthe cross odious to thee. And, 3. His setting thy feet in that\nway that leadeth unto the administration of death.\n\nFirst, Thou must abhor his turning thee out of the way; yea, and\nthine own consenting thereto: because this is to reject the counsel\nof God for the sake of the counsel of a Worldly-wiseman. The Lord\nsays, \"Strive to enter in at the strait gate\" (Luke 13:24), the\ngate to which I send thee; for \"strait is the gate which leadeth\nunto life, and few there be that find it\" (Matt. 7:14). From this\nlittle wicket-gate, and from the way thereto, hath this wicked\nman turned thee, to the bringing of thee almost to destruction;\nhate, therefore, his turning thee out of the way, and abhor thyself\nfor hearkening to him.\n\nSecondly, Thou must abhor his labouring to render the cross\nodious unto thee; for thou art to prefer it \"before the treasures\nin Egypt\" (Heb. 11:25, 26). Besides, the King of glory hath told\nthee, that he that \"will save his life shall lose it\" (Mark 8:35;\nJohn 12:25; Matt. 10:39). And, \"He that comes after Him, and hate\nnot his father, and mother, and wife, and children, and brethren,\nand sisters, yea, and his own life also, he cannot be My disciple\"\n(Luke 14:26). I say, therefore, for man to labour to persuade\nthee, that that shall be thy death, without which, THE TRUTH hath\nsaid, thou canst not have eternal life; this doctrine thou must\nabhor.\n\nThirdly, Thou must hate his setting of thy feet in the way that\nleadeth to the ministration of death. And for this thou must\nconsider to whom he sent thee, and also how unable that person\nwas to deliver thee from thy burden.\n\nHe to whom thou wast sent for ease, being by name Legality, is\nthe son of the bond woman which now is, and is in bondage with her\nchildren (Gal. 4:21-27); and is, in a mystery, this mount Sinai,\nwhich thou hast feared will fall on thy head. Now, if she, with\nher children, are in bondage, how canst thou expect by them to be\nmade free? This Legality, therefore, is not able to set thee free\nfrom thy burden. No man was as yet ever rid of his burden by him;\nno, nor ever is like to be: ye cannot be justified by the works\nof the law; for by the deeds of the law no man living can be rid\nof his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr.\nLegality is a cheat; and for his son Civility, notwithstanding\nhis simpering looks, he is but a hypocrite, and cannot help thee.\nBelieve me, there is nothing in all this noise, that thou hast\nheard of these sottish men, but a design to beguile thee of thy\nsalvation, by turning thee from the way in which I had set thee.\nAfter this, Evangelist called aloud to the heavens for confirmation\nof what he had said: and with that there came words and fire out\nof the mountain under which poor Christian stood, that made the\nhair of his flesh stand up. The words were thus pronounced: \"As\nmany as are of the works of the law are under the curse; for it\nis written, Cursed is everyone that continueth not in all things\nwhich are written in the book of the law to do them[26]\" (Gal.\n3:10).\n\nNow Christian looked for nothing but death, and began to cry\nout lamentably; even cursing the time in which he met with\nMr. Worldly-wiseman; still calling himself a thousand fools for\nhearkening to his counsel: he also was greatly ashamed to think\nthat this gentleman's arguments, flowing only from the flesh,\nshould have the prevalency with him as to cause him to forsake the\nright way. This done, he applied himself again to Evangelist, in\nwords and sense as follows:-\n\nCHR. Sir, what think you? Is there hope? May I now go back, and\ngo up to the wicket-gate? Shall I not be abandoned for this, and\nsent back from thence ashamed? I am sorry I have hearkened to this\nman's counsel. But may my sin be forgiven?\n\nEVAN. Then said Evangelist to him, Thy sin is very great, for by\nit thou hast committed two evils; thou hast forsaken the way that\nis good, to tread in forbidden paths; yet will the man at the gate\nreceive thee, for he has good-will for men; only, said he, take\nheed that thou turn not aside again, \"lest thou perish from the\nway, when His wrath is kindled but a little\" (Psa. 2:12). Then\ndid Christian address himself to go back; and Evangelist, after\nhe had kissed him, gave him one smile, and bid him God-speed. So\nhe went on with haste, neither spake he to any man by the way;\nnor, if any asked him, would he vouchsafe them an answer. He went\nlike one that was all the while treading on forbidden ground, and\ncould by no means think himself safe, till again he was got into\nthe way which he left, to follow Mr. Worldly-wiseman's counsel.\nSo, in process of time, Christian got up to the gate. Now, over\nthe gate there was written, \"Knock, and it shall be opened unto\nyou\" (Matt. 7:8).\n\nHe knocked, therefore, more than once or twice, saying--\"May I now\nenter here? Will He within Open to sorry me, though I have been\nAn undeserving rebel? Then shall I Not fail to sing His lasting\npraise on high.\"\n\nAt last there came a grave person to the gate, named Good-will, who\nasked who was there? and whence he came? and what he would have?[27]\n\nCHR. Here is a poor burdened sinner. I come from the City of\nDestruction, but am going to Mount Zion, that I may be delivered\nfrom the wrath to come. I would, therefore, Sir, since I am informed\nthat by this gate is the way thither, know if you are willing to\nlet me in!\n\nGOOD-WILL. I am willing with all my heart, said he; and with that\nhe opened the gate.[28]\n\nSo when Christian was stepping in, the other gave him a pull.\nThen said Christian, What means that? The other told him. A little\ndistance from this gate, there is erected a strong castle, of which\nBeelzebub is the captain; from thence, both he and them that are\nwith him shoot arrows at those that come up to this gate, if haply\nthey may die before they can enter in.[29]\n\nThen said Christian, I rejoice and tremble. So when he was got\nin, the man of the gate asked him who directed him thither?\n\nCHR. Evangelist bid me come hither, and knock (as I did); and he\nsaid that you, Sir, would tell me what I must do.\n\nGOOD-WILL. An open door is set before thee, and no man can shut\nit.\n\nCHR. Now I begin to reap the benefits of my hazards.\n\nGOOD-WILL. But how is it that you came alone? CHR. Because none\nof my neighbours saw their danger, as I saw mine.\n\nGOOD-WILL. Did any of them know of your coming?\n\nCHR. Yes; my wife and children saw me at the first, and called\nafter me to turn again; also, some of my neighbours stood crying\nand calling after me to return; but I put my fingers in my ears,\nand so came on my way.\n\nGOOD-WILL. But did none of them follow you, to persuade you to go\nback?\n\nCHR. Yes, both Obstinate and Pliable; but when they saw that they\ncould not prevail, Obstinate went railing back, but Pliable came\nwith me a little way.\n\nGOOD-WILL. But why did he not come through?\n\nCHR. We, indeed, came both together, until we came at the Slough\nof Despond, into the which we also suddenly fell. And then was my\nneighbour, Pliable, discouraged, and would not adventure further.\nWherefore getting out again on that side next to his own house,\nhe told me I should possess the brave country alone for him; so\nhe went his way, and I came mine-he after Obstinate, and I to this\ngate.\n\nGOOD-WILL. Then said Good-will, Alas, poor man! is the celestial\nglory of so small esteem with him, that he counteth it not worth\nrunning the hazards of a few difficulties to obtain it?\n\nCHR. Truly, said Christian, I have said the truth of Pliable,\nand if I should also say all the truth of myself, it will appear\nthere is no betterment[30] betwixt him and myself. It is true, he\nwent back to his own house, but I also turned aside to go in the\nway of death, being persuaded thereto by the carnal arguments[31]\nof one Mr. Worldly-wiseman.\n\nGOOD-WILL. Oh! did he light upon you? What! he would have had you\na sought for ease at the hands of Mr. Legality. They are, both of\nthem, a very cheat. But did you take his counsel?\n\nCHR. Yes, as far as I durst; I went to find out Mr. Legality,\nuntil I thought that the mountain that stands by his house would\nhave fallen upon my head; wherefore, there I was forced to stop.\n\nGOOD-WILL. That mountain has been the death of many, and will be\nthe death of many more; it is well you escaped being by it dashed\nin pieces.\n\nCHR. Why, truly, I do not know what had become of me there, had\nnot Evangelist happily met me again, as I was musing in the midst\nof my dumps; but it was God's mercy that he came to me again, for\nelse I had never come hither. But now I am come, such a one as I\nam, more fit, indeed, for death, by that mountain, than thus to\nstand talking with my Lord; but, O! what a favour is this to me,\nthat yet I am admitted entrance here!\n\nGOOD-WILL. We make no objections against any, notwithstanding\nall that they have done before they come hither. They are \"in no\nwise cast out\" (John 6:37); and therefore, good Christian, come a\nlittle way with me, and I will teach thee about the way thou must\ngo. Look before thee; dost thou see this narrow way? THAT is the\nway thou must go; it was cast up by the patriarchs, prophets,\nChrist, and His Apostles; and it is as straight as a rule can make\nit. This is the way thou must go.[32]\n\nCHR. But, said Christian, are there no turnings nor windings, by\nwhich a stranger may lose his way?\n\nGOOD-WILL. Yes, there are many ways butt down upon this, and they\nare crooked and wide. But thus thou mayest distinguish the right\nfrom the wrong, the right only being straight and narrow (Matt.\n7:14).\n\nThen I saw in my dream, that Christian asked him further if he\ncould not help him off with his burden that was upon his back;\nfor as yet he had not got rid thereof, nor could he by any means\nget it off without help.\n\nHe told him, as to thy burden, be content to bear it, until thou\ncomest to the place of deliverance; for there it will fall from\nthy back of itself.\n\nThen Christian began to gird up his loins, and to address himself\nto his journey. So the other told him, That by that he was gone\nsome distance from the gate, he would come at the house of the\nInterpreter; at whose door he should knock, and he would show him\nexcellent things. Then Christian took his leave of his friend,\nand he again bid him God-speed.\n\nThen he went on till he came at the house of the Interpreter,[33]\nwhere he knocked over and over; at last one came to the door, and\nasked who was there.\n\nCHR. Sir, here is a traveler, who was bid by an acquaintance of\nthe good man of this house to call here for my profit; I would\ntherefore speak with the master of the house. So he called for the\nmaster of the house, who, after a little time, came to Christian,\nand asked him what he would have.\n\nCHR. Sir, said Christian, I am a man that am come from the City\nof Destruction, and am going to the Mount Zion; and I was told by\nthe man that stands at the gate, at the head of this way, that if\nI called here, you would show me excellent things, such as would\nbe a help to me in my journey.[34]\n\nINTER. Then said the Interpreter, Come in; I will show thee that\nwhich will be profitable to thee. So He commanded His man to light\nthe candle,[35] and bid Christian follow Him: so He had him into\na private room, and bid His man open a door; the which when he\nhad done, Christian saw the picture of a very grave person hang\nup against the wall; and this was the fashion of it. It had eyes\nlifted up to Heaven, the best of books in his hand, the law of\ntruth was written upon his lips, the world was behind his back.\nIt stood as if it pleaded with men, and a crown of gold did hang\nover its head.[36]\n\nCHR. Then said Christian, What meaneth this?\n\nINTER. The man whose picture this is, is one of a thousand; he\ncan beget children (1 Cor. 4:15), travail in birth with children\n(Gal. 4;19), and nurse them himself when they are born. And whereas\nthou seest him with his eyes lift up to Heaven, the best of books\nin his hand, and the law of truth writ on his lips, it is to show\nthee, that his work is to know and unfold dark things to sinners;\neven as also thou seest him stand as if he pleaded with men; and\nwhereas thou seest the world as cast behind him, and that a crown\nhangs over his head, that is to show thee that slighting and\ndespising the things that are present, for the love that he hath\nto his Master's service, he is sure in the world that comes next\nto have glory for his reward. Now, said the Interpreter, I have\nshowed thee this picture first, because the man whose picture\nthis is, is the only man whom the Lord of the place whither thou\nart going, hath authorized to be thy guide in all difficult places\nthou mayest meet with in the way; wherefore, take good heed to\nwhat I have showed thee, and bear well in thy mind what thou hast\nseen, lest in thy journey thou meet with some that pretend to\nlead thee right, but their way goes down to death.\n\nThen He took him by the hand, and led him into a very large parlour\nthat was full of dust, because never swept; the which, after He\nhad reviewed a little while, the Interpreter called for a man to\nsweep. Now, when he began to sweep, the dust began so abundantly\nto fly about, that Christian had almost therewith been choked.\nThen said the Interpreter to a damsel that stood by, Bring hither\nthe water, and sprinkle the room; the which, when she had done,\nit was swept and cleansed with pleasure.\n\nCHR. Then said Christian, What means this?\n\nINTER. The Interpreter answered, This parlour is the heart of a\nman that was never sanctified by the sweet grace of the Gospel;\nthe dust is his original sin and inward corruptions, that have\ndefiled the whole man. He that began to sweep at first, is the Law;\nbut she that brought water, and did sprinkle it, is the Gospel.\nNow, whereas thou sawest, that so soon as the first began to\nsweep, the dust did so fly about that the room by him could not\nbe cleansed, but that thou wast almost choked therewith; this is\nto show thee, that the law, instead of cleansing the heart (by its\nworking) from sin, doth revive, put strength into, and increase it\nin the soul, even as it doth discover and forbid it, for it doth\nnot give power to subdue[37] (Rom. 7:6; 1 Cor. 15:56; Rom. 5:20).\n\nAgain, as thou sawest the damsel sprinkle the room with water,\nupon which it was cleansed with pleasure; this is to show thee,\nthat when the Gospel comes in the sweet and precious influences\nthereof to the heart, then, I say, even as thou sawest the damsel\nlay the dust by sprinkling the floor with water, so is sin vanquished\nand subdued, and the soul made clean, through the faith of it,\nand consequently fit for the King of glory to inhabit (John 15:3;\nEph. 5:26; Acts 15:9; Rom. 16:25, 26; John 15:13).\n\nI saw, moreover, in my dream, that the Interpreter took him by\nthe hand, and had him into a little room, where sat two little\nchildren, each one in his chair. The name of the elder was Passion,\nand the name of the other Patience. Passion seemed to be much\ndiscontented; but Patience was very quiet. Then Christian asked,\nWhat is the reason of the discontent of Passion? The Interpreter\nanswered, The Governor of them would have him stay for his best\nthings till the beginning of the next year; but he will have all\nnow; but patience is willing to wait.\n\nThen I saw that one came to Passion, and brought him a bag of\ntreasure, and poured it down at his feet, the which he took up\nand rejoiced therein, and withal laughed Patience to scorn. But I\nbeheld but a while, and he had lavished all away, and had nothing\nleft him but rags.\n\nCHR. Then said Christian to the Interpreter, Expound this matter\nmore fully to me.\n\nINTER. So He said, These two lads are figures: Passion, of the men\nof this world; and Patience, of the men of that which is to come;\nfor, as here thou seest, Passion will have all now this year, that\nis to say, in this world; so are the men of this world: they must\nhave all their good things now, they cannot stay till next year,\nthat is, until the next world, for their portion of good. That\nproverb, \"A bird in the hand is worth two in the bush,\" is of\nmore authority with them than are all the Divine testimonies of\nthe good of the world to come. But as thou sawest that he had\nquickly lavished all away, and had presently left him nothing but\nrags; so will it be with all such men at the end of this world.[38]\n\nCHR. Then said Christian, Now I see that Patience has the best\nwisdom, and that upon many accounts. First, Because he stays for\nthe best things. Second, And also because he will have the glory\nof his, when the other has nothing but rags.\n\nINTER. Nay, you may add another, to wit, the glory of the next\nworld will never wear out; but these are suddenly gone. Therefore\nPassion had not so much reason to laugh at Patience, because he had\nhis good things first, as Patience will have to laugh at Passion,\nbecause he had his best things last; for first must give place to\nlast, because last must have his time to come; but last gives place\nto nothing; for there is not another to succeed. He, therefore,\nthat hath his portion first, must needs have a time to spend it;\nbut he that hath his portion last, must have it lastingly; therefore\nit is said of Dives, \"Thou in thy lifetime receivedst thy good\nthings, and likewise Lazarus evil things; but now he is comforted,\nand thou art tormented\" (Luke 16:25).\n\nCHR. Then I perceive it is not best to covet things that are now,\nbut to wait for things to come.\n\nINTER. You say the truth: \"For the things which are seen are\ntemporal; but the things which are not seen are eternal\" (2 Cor.\n4:18). But though this be so, yet since things present, and our\nfleshly appetite, are such near neighbours one to another; and\nagain, because things to come, and carnal sense, are such strangers\none to another; therefore it is that the first of these so suddenly\nfall into amity, and that distance is so continued between the\nsecond. Then I saw in my dream that the Interpreter took Christian\nby the hand, and led him into a place where was a fire burning\nagainst a wall, and one standing by it, always casting much water\nupon it, to quench it; yet did the fire burn higher and hotter.\n\nThen said Christian, What means this?\n\nThe Interpreter answered, This fire is the work of grace that is\nwrought in the heart; he that casts water upon it, to extinguish\nand put it out, is the Devil; but in that thou seest the fire\nnotwithstanding burn higher and hotter, thou shalt also see the\nreason of that. So he had him about to the backside of the wall,\nwhere be saw a man with a vessel of oil in his hand, of the which\nHe did also continually cast, but secretly, into the fire.[39]\n\nThen said Christian, What means this?\n\nThe Interpreter answered, This is Christ, who continually, with the\noil of his grace, maintains the work already begun in the heart:\nby the means of which, notwithstanding what the devil can do, the\nsouls of His people prove gracious still (2 Cor. 12:9). And in\nthat thou sawest that the man stood behind the wall to maintain\nthe fire, that is to teach thee that it is hard for the tempted\nto see how this work of grace is maintained in the soul.\n\nI saw also, that the Interpreter took him again by the hand, and\nled him into a pleasant place, where was builded a stately palace,\nbeautiful to behold; at the sight of which Christian was greatly\ndelighted; he saw also, upon the top thereof, certain persons\nwalking, who were clothed all in gold.\n\nThen said Christian, May we go in thither?\n\nThen the Interpreter took him, and led him up towards the door of\nthe palace; and behold, at the door stood a great company of men,\nas desirous to go in, but durst not. There also sat a man at a\nlittle distance from the door, at a table-side, with a book and\nhis inkhorn before him, to take the name of him that should enter\ntherein; he saw also, that in the doorway stood many men in armour\nto keep it, being resolved to do the men that would enter what\nhurt and mischief they could. Now was Christian somewhat in amaze.\nAt last, when every man started back for fear of the armed men,\nChristian saw a man of a very stout countenance come up to the\nman that sat there to write, saying, \"Set down my name, Sir\":[40]\nthe which when he had done, he saw the man draw his sword, and put\nan helmet upon his head, and rush toward the door upon the armed\nmen, who laid upon him with deadly force: but the man, not at all\ndiscouraged, fell to cutting and hacking most fiercely. So after\nhe had received and given many wounds to those that attempted to\nkeep him out, he cut his way through them all (Acts 14:22), and\npressed forward into the palace, at which there was a pleasant\nvoice heard from those that were within, even of those that walked\nupon the top of the palace, saying--\"Come in, come in; Eternal\nglory thou shalt win.\"\n\nSo he went in, and was clothed with such garments as they. Then\nChristian smiled and said, I think verily I know the meaning of\nthis.[41]\n\nNow, said Christian, let me go hence. Nay, stay, said the Interpreter,\ntill I have showed thee a little more, and after that thou shalt\ngo on thy way. So He took him by the hand again, and led him into\na very dark room, where there sat a man in an iron cage.\n\nNow the man, to look on, seemed very sad; he sat with his eyes\nlooking down to the ground, his hands folded together, and he\nsighed as if he would break his heart. Then said Christian, What\nmeans this? At which the Interpreter bid him talk with the man.\n\nThen Said Christian to the man, What art thou? The man answered,\nI am what I was not once.\n\nCHR. What wast thou once?\n\nMAN. The man said, I was once a fair and flourishing professor,\nboth in mine own eyes, and also in the eyes of others; I once was,\nas I thought, fair for the Celestial City, and had then even joy\nat the thoughts that I should get thither (Luke 8:13).\n\nCHR. Well, but what art thou now?\n\nMAN. I am now a man of despair, and am shut up in it, as in this\niron cage. I cannot get out. O now I cannot!\n\nCHR. But how camest thou in this condition?\n\nMAN. I left off to watch and be sober; I laid the reins upon the\nneck of my lusts; I sinned against the light of the Word, and\nthe goodness of God; I have grieved the Spirit, and He is gone; I\ntempted the devil, and he is come to me; I have provoked God to\nanger, and He has left me; I have so hardened my heart, that I\ncannot repent.\n\nThen said Christian to the Interpreter, But is there no hope\nfor such a man as this? Ask him, said the Interpreter. Nay, said\nChristian, pray Sir, do you.\n\nINTER. Then said the Interpreter, Is there no hope, but you must\nbe kept in the iron cage of despair?\n\nMAN. No, none at all.\n\nINTER. Why, the Son of the Blessed is very pitiful.\n\nMAN. I have crucified Him to myself afresh (Heb. 4:6); I have\ndespised His person (Luke 19:14); I have despised His righteousness;\nI have \"counted His blood an unholy thing\"; I have \"done despite\nto the Spirit of grace\" (Heb. 10:28, 29). Therefore I have shut\nmyself out of all the promises, and there now remains to me nothing\nbut threatenings, dreadful threatenings, fearful threatenings of\ncertain judgment and fiery indignation, which shall devour me as\nan adversary.[42]\n\nINTER. For what did you bring yourself into this condition?\n\nMAN. For the lusts, pleasures, and profits of this world; in the\nenjoyment of which I did then promise myself much delight; but\nnow every one of those things also bite me, and gnaw me like a\nburning worm.\n\nINTER. But canst thou not now repent and turn?\n\nMAN. God hath denied me repentance. His Word gives me no encouragement\nto believe; yea, Himself hath shut me up in this iron cage; nor\ncan all the men in the world let me out. O eternity! eternity! how\nshall I grapple with the misery that I must meet with in eternity!\n\nINTER. Then said the Interpreter to Christian, Let this man's misery\nbe remembered by thee, and be an everlasting caution to thee.[43]\n\nCHR. Well, said Christian, this is fearful! God help me to watch\nand be sober, and to pray that I may shun the cause of this man's\nmisery![44] Sir, is it not time for me to go on my way now?[45]\n\nINTER. Tarry till I shall show thee one thing more, and then thou\nshalt go on thy way.\n\nSo He took Christian by the hand again, and led him into a chamber,\nwhere there was one rising out of bed; and as he put on his\nraiment, he shook and trembled. Then said Christian, Why doth this\nman thus tremble? The Interpreter then bid him tell to Christian\nthe reason of his so doing. So he began and said, This night, as\nI was in my sleep, I dreamed, and behold the heavens grew exceeding\nblack; also it thundered and lightened in most fearful wise, that\nit put me into an agony; so I looked up in my dream, and saw the\nclouds rack[46] at an unusual rate, upon which I heard a great\nsound of a trumpet, and saw also a man sit upon a cloud, attended\nwith the thousands of Heaven; they were all in flaming fire: also\nthe heavens were in a burning flame. I heard then a voice saying,\n\"Arise, ye dead, and come to judgment\"; and with that the rocks\nrent, the graves opened, and the dead that were therein came\nforth. Some of them were exceeding glad, and looked upward; and\nsome sought to hide themselves under the mountains (1 Cor. 15:52;\n1 Thess. 4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev.\n20:11-14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10). Then\nI saw the man that sat upon the cloud open the book, and bid the\nworld draw near. Yet there was, by reason of a fierce flame which\nissued out and came from before him, a convenient distance betwixt\nhim and them, as betwixt the judge and the prisoners at the bar\n(Mal. 3:2, 3; Dan. 7:9, 10). I heard it also proclaimed to them\nthat attended on the man that sat on the cloud, \"Gather together\nthe tares, the chaff, and stubble, and cast them into the burning\nlake\" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomless\npit opened, just whereabouts I stood; out of the mouth of which\nthere came, in an abundant manner, smoke and coals of fire, with\nhideous noises. It was also said to the same persons, \"Gather\nMy wheat into the garner\" (Luke 3:17). And with that I saw many\ncatched up and carried away into the clouds, but I was left behind\n(1 Thess. 4:16, 17). I also sought to hide myself, but I could\nnot, for the man that sat upon the cloud still kept his eye upon\nme: my sins also came into my mind; and my conscience did accuse me\non every side (Rom. 2:14, 15). Upon this I awaked from my sleep.\n\nCHR. But what was it that made you so afraid of this sight?\n\nMAN. Why, I thought that the day of judgment was come, and that I\nwas not ready for it: but this frighted me most, that the angels\ngathered up several, and left me behind; also the pit of hell\nopened her mouth just where I stood. My conscience, too, afflicted\nme; and, as I thought, the Judge had always his eye upon me,\nshowing indignation in his countenance.[47]\n\nThen said the Interpreter to Christian, Hast thou considered all\nthese things?\n\nCHR. Yes, and they put me in hope and fear.[48]\n\nINTER. Well, keep all things so in thy mind that they may be as\na goad in thy sides, to prick thee forward in the way thou must\ngo. Then Christian began to gird up his loins, and to address\nhimself to his journey. Then said the Interpreter, The Comforter\nbe always with thee, good Christian, to guide thee in the way that\nleads to the City. So Christian went on his way, saying--\"Here I\nhave seen things rare and profitable; Things pleasant, dreadful,\nthings to make me stable In what I have begun to take in hand;\nThen let me think on them, and understand Wherefore they showed\nme were, and let me be Thankful, O good Interpreter, to thee.\"\n\nNow I saw in my dream, that the highway up which Christian was\nto go, was fenced on either side with a wall, and that wall was\ncalled Salvation (Isa. 26:1). Up this way, therefore, did burdened\nChristian run, but not without great difficulty, because of the\nload on his back.[49]\n\nHe ran thus till be came at a place somewhat ascending, and upon\nthat place stood a cross, and a little below, in the bottom,\na sepulchre. So I saw in my dream, that just as Christian came\nup with the cross, his burden loosed from off his shoulders, and\nfell from off his back, and began to tumble, and so continued to\ndo, till it came to the mouth of the sepulchre, where it fell in,\nand I saw it no more.\n\nThen was Christian glad and lightsome, and said, with a merry\nheart, \"He hath given me rest by His sorrow, and life by His\ndeath.\" Then he stood still awhile to look and wonder; for it was\nvery surprising to him, that the sight of the cross should thus\nease him of his burden. He looked, therefore, and looked again,\neven till the springs that were in his head sent the waters down\nhis checks (Zech. 12:10).[50] Now, as he stood looking and weeping,\nbehold three Shining Ones came to him and saluted him with \"Peace\nbe to thee.\" So the first said to him, \"Thy sins be forgiven thee\"\n(Mark 2:15): the second stripped him of his rags, and clothed him\n\"with change of raiment\" (Zech. 3:4); the third also set a mark\nin his forehead, and gave him a roll with a seal upon it, which\nhe bade him look on as he ran, and that he should give it in at\nthe Celestial Gate (Eph. 1:13).[51] So they went their way. Then\nChristian gave three leaps for joy, and went on singing--Thus\nfar I did come laden with my sin; Nor could aught ease the grief\nthat I was in Till I came hither: What a place is this! Must here\nbe the beginning of my bliss? Must here the burden fall from off\nmy back Must here the strings that bound it to me crack? Blest\ncross! blest sepulchre! blest rather be The man that there was\nput to shame for me![52]\n\nI saw then in my dream, that he went on thus, even until he came\nat a bottom, where he saw, a little out of the way, three men\nfast asleep, with fetters upon their heels. The name of the one\nwas Simple, another Sloth, and the third Presumption.\n\nChristian then seeing them lie in this case, went to them, if\nperadventure he might awake them, and cried, You are like them\nthat sleep on the top of a mast, for the Dead Sea is under you-a\ngulf that hath no bottom (Prov. 23:34). Awake, therefore, and come\naway; be willing also, and I will help you off with your irons.\nHe also told them, If he that \"goeth about like a roaring lion\"\ncomes by, you will certainly become a prey to his teeth (1 Peter\n5:8). With that they looked upon him, and began to reply in this\nsort: Simple said, \"I see no danger\"; Sloth said, \"Yet a little\nmore sleep\"; and Presumption said, \"Every fat[53] must stand upon\nits own bottom; what is the answer else that I should give thee?\"\nAnd so they lay down to sleep again, and Christian went on his\nway.\n\nYet was he troubled to think that men in that danger should so\nlittle esteem the kindness of him that so freely offered to help\nthem, both by awakening of them, counseling of them, and proffering\nto help them off with their irons.[54] And as he was troubled\nthereabout, he espied two men come tumbling over the wall, on the\nleft hand of the narrow way; and they made up apace to him. The\nname of the one was Formalist, and the name of the other Hypocrisy.\nSo, as I said, they drew up unto him, who thus entered with them\ninto discourse.\n\nCHR. Gentlemen, whence came you, and whither go you?\n\nFORM. and HYP. We were born in the land of Vain-glory, and are\ngoing for praise to Mount Sion.\n\nCHR. Why came you not in at the gate, which standeth at the beginning\nof the way? Know you not that it is written, that he that cometh\nnot in by the door, \"but climbeth up some other way, the same is\na thief and a robber?\" (John 10:1).\n\nFORM. and HYP. They said, That to go to the gate for entrance\nwas, by all their countrymen, counted too far about; and that,\ntherefore, their usual way was to make a short cut of it, and to\nclimb over the wall, as they had done.\n\nCHR. But will it not be counted a trespass against the Lord of\nthe city whither we are bound, thus to violate His revealed will?\n\nFORM. and HYP. They told him, that, as for that, he needed not to\ntrouble his head thereabout; for what they did, they had custom\nfor; and could produce, if need were, testimony that would witness\nit for more than a thousand years.\n\nCHR. But, said Christian, will your practice stand a trial at law?\n\nFORM. and HYP. They told him, That custom, it being of so long a\nstanding as above a thousand years, would, doubtless, now be admitted\nas a thing legal by any impartial judge; and beside, said they,\nif we get into the way, what's matter which way we get in? if we\nare in, we are in; thou art but in the way, who, as we perceive,\ncame in at the gate; and we, are also in the way, that came tumbling\nover the wall; wherein, now, is thy condition better than ours?\n\nCHR. I walk by the rule of my Master; you walk by the rude working\nof your fancies. You are counted thieves already, by the Lord of\nthe way; therefore, I doubt you will not be found true men at the\nend of the way. You come in by yourselves, without His direction;\nand shall go out by yourselves, without His mercy.[55]\n\nTo this they made him but little answer; only they bid him look\nto himself. Then I saw that they went on every man in his way,\nwithout much conference one with another; save that these two men\ntold Christian, that as to laws and ordinances, they doubted not\nbut they should as conscientiously do them as he; therefore, said\nthey, we see not wherein thou differest from us, but by the coat\nthat is on thy back, which was, as we trow[56] given thee by some\nof thy neighbours, to hide the shame of thy nakedness.\n\nCHR. By laws and ordinances you will not be saved, since you came\nnot in by the door (Gal. 1:16). And as for this coat that is on\nmy back, it was given me by the Lord of the place whither I go;\nand that, as you say, to cover my nakedness with. And I take it as\na token of His kindness to me; for I had nothing but rags before.\nAnd, besides, thus I comfort myself as I go: Surely, think I, when\nI come to the gate of the city, the Lord thereof will know me for\ngood, since I have His coat on my back-a coat that He gave me in\nthe day that He stripped me of my rags. I have, moreover, a mark\nin my forehead, of which, perhaps, you have taken no notice, which\none of my Lord's most intimate associates fixed there in the day\nthat my burden fell off my shoulders. I will tell you, moreover,\nthat I had then given me a roll, sealed, to comfort me by reading,\nas I go on the way; I was also bid to give it in at the Celestial\nGate, in token of my certain going in after it; all which things,\nI doubt, you want, and want them because you came not in at the\ngate.\n\nTo these things they gave him no answer; only they looked upon\neach other, and laughed.[57] Then I saw that they went on all,\nsave that Christian kept before, who had no more talk but with\nhimself, and that sometimes sighingly and sometimes comfortably;[58]\nalso he would be often reading in the roll that one of the Shining\nOnes gave him, by which he was refreshed.\n\nI beheld, then, that they all went on till they came to the foot\nof the Hill Difficulty; at the bottom of which was a spring. There\nwere also in the same place two other ways besides that which\ncame straight from the gate; one turned to the left hand, and the\nother to the right, at the bottom of the hill; but the narrow way\nlay right up the hill, and the name of the going up the side of\nthe hill is called Difficulty. Christian now went to the spring,\nand drank thereof, to refresh himself (Isa. 49:10), and then began\nto go up the hill, saying-\n\n\"The hill, though high, I covet to ascend, The difficulty will not\nme offend; For I perceive the way to life lies here. Come, pluck\nup heart, let's neither faint nor fear; Better, though difficult,\nthe right way to go, Than wrong, though easy, where the end is\nWoe.\"\n\nThe other two also came to the foot of the hill; but when they saw\nthat the hill was steep and high, and that there were two other\nways to go; and supposing also that these two ways might meet\nagain, with that up which Christian went, on the other side of\nthe hill; therefore they were resolved to go in those ways. Now\nthe name of one of those ways was Danger, and the name of the\nother Destruction. So the one took the way which is called Danger,\nwhich led him into a great wood, and the other took directly up\nthe way to Destruction, which led him into a wide field, full of\ndark mountains, where he stumbled and fell, and rose no more.[59]\n\nI looked, then, after Christian, to see him go up the hill, where\nI perceived he fell from running to going, and from going to\nclambering upon his hands and his knees, because of the steepness\nof the place. Now, about the midway to the top of the hill was a\npleasant arbour, made by the Lord of the hill for the refreshing\nof weary travelers; thither, therefore, Christian got, where also\nhe sat down to rest him. Then he pulled his roll out of his bosom,\nand read therein to his comfort; he also now began afresh to take\na review of the coat or garment that was given him as he stood\nby the cross. Thus pleasing himself awhile, he at last fell into\na slumber, and thence into a fast sleep,[60] which detained him\nin that place until it was almost night; and in his sleep his roll\nfell out of his hand.[61] Now, as he was sleeping, there came one\nto him, and awaked him, saying, \"Go to the ant, thou sluggard;\nconsider her ways, and be wise\" (Prov. 6:6). And with that\nChristian suddenly started up, and sped him on his way, and went\napace, till be came to the top of the hill.\n\nNow, when he was got up to the top of the hill, there came two\nmen running to meet him amain; the name of the one was Timorous,\nand of the other Mistrust; to whom Christian said, Sirs, what's\nthe matter? You run the wrong way. Timorous answered, that they\nwere going to the City of Zion, and had got up that difficult\nplace; but, said he, the further we go, the more danger we meet\nwith; wherefore we turned, and are going back again.[62]\n\nYes, said Mistrust, for just before us lie a couple of lions in\nthe way, whether sleeping or waking we know not, and we could not\nthink, if we came within reach, but they would presently pull us\nin pieces.\n\nCHR. Then said Christian, You make me afraid, but whither shall I\nfly to be safe? If I go back to mine own country, that is prepared\nfor fire and brimstone, and I shall certainly perish there. If I\ncan get to the Celestial City, I am sure to be in safety there.\nI must venture. To go back is nothing but death; to go forward\nis fear of death, and life everlasting beyond it. I will yet\ngo forward.[63] So Mistrust and Timorous ran down the hill, and\nChristian went on his way. But, thinking again of what he heard\nfrom the men, be felt in his bosom for his roll, that he might\nread therein, and be comforted; but he felt, and found it not.\nThen was Christian in great distress, and knew not what to do; for\nhe wanted that which used to relieve him, and that which should\nhave been his pass into the Celestial City. Here, therefore, he\nbegan to be much perplexed, and knew not what to do.[64] At last,\nhe bethought himself, that he had slept in the arbour that is on\nthe side of the hill; and, falling down upon his knees, he asked\nGod's forgiveness for that his foolish act, and then went back to\nlook for his roll. But all the way he went back, who can sufficiently\nset forth the sorrow of Christian's heart! Sometimes he sighed,\nsometimes he wept, and oftentimes he chid himself for being so\nfoolish to fall asleep in that place, which was erected only for\na little refreshment for his weariness. Thus therefore he went\nback, carefully looking on this side, and on that, all the way\nas he went, if happily he might find his roll, that had been his\ncomfort so many times in his journey. He went thus, till he came\nagain within sight of the arbour where he sat and slept; but that\nsight renewed his sorrow the more, by bringing again, even afresh,\nhis evil of sleeping into his mind (Rev. 2:5; 1 Thess. 5:7, 8).\nThus, therefore, he now went on bewailing his sinful sleep, saying,\n\"O wretched man that I am!\" that I should sleep in the day time!\nthat I should sleep in the midst of difficulty! that I should\nso indulge the flesh, as to use that rest for ease to my flesh,\nwhich the Lord of the hill hath erected only for the relief of\nthe spirits of pilgrims![65]\n\nHow many steps have I took in vain! Thus it happened to Israel,\nfor their sin; they were sent back again by the way of the Red\nSea; and I am made to tread those steps with sorrow, which I might\nhave trod with delight, had it not been for this sinful sleep. How\nfar might I have been on my way by this time! I am made to tread\nthose steps thrice over, which I needed not to have trod but once;\nyea, now also I am like to be benighted, for the day is almost\nspent. O that I had not slept!\n\nNow by this time be was come to the arbour again, where for a\nwhile he sat down and wept; but at last, as Christian would have\nit, looking sorrowfully down under the settle, there he espied\nhis roll; the which he, with trembling and haste, catched up, and\nput it into his bosom. But who can tell how joyful this man was\nwhen he had gotten his roll again! for this roll was the assurance\nof his life and acceptance at the desired haven. Therefore he\nlaid it up in his bosom, gave thanks to God for directing his eye\nto the place where it lay, and with joy and tears betook himself\nagain to his journey. But O how nimbly now did he go up the rest\nof the hill! Yet, before be got up, the sun went down upon Christian;\nand this made him again recall the vanity of his sleeping to his\nremembrance; and thus he again began to condole with himself.\nO thou sinful sleep! how, for thy sake am I like to be benighted\nin my journey! I must walk without the sun; darkness must cover\nthe path of my feet; and I must hear the noise of the doleful\ncreatures, because of my sinful sleep (1 Thess. 5:6, 7). Now also\nhe remembered the story that Mistrust and Timorous told him of,\nhow they were frighted with the sight of the lions. Then said\nChristian to himself again, These beasts range in the night for\ntheir prey; and if they should meet with me in the dark, how should\nI shift them? How should I escape being by them torn in pieces?\nThus he went on his way. But while he was thus bewailing his\nunhappy miscarriage, he lift up his eyes, and behold there was a\nvery stately palace before him, the name of which was Beautiful;\nand it stood just by the highway side.[66]\n\nSo I saw in my dream, that he made haste and went forward, that if\npossible he might get lodging there. Now before he had gone far,\nbe entered into a very narrow passage, which was about a furlong\noff of the porter's lodge; and looking very narrowly before him\nas he went, he espied two lions in the way.[67] Now, thought he,\nI see the dangers that Mistrust and Timorous were driven back by.\n(The lions were chained, but he saw not the chains). Then he was\nafraid, and thought also himself to go back after them, for he\nthought nothing but death was before him. But the porter at the\nlodge, whose name is Watchful, perceiving that Christian made\na halt as if he would go back, cried unto him, saying, Is thy\nstrength so small? (Mark 13:34-37). Fear not the lions, for they\nare chained, and are placed there for trial of faith where it is,\nand for discovery of those that have none. Keep in the midst of\nthe path, and no hurt shall come unto thee.\n\nThen I saw that he went on, trembling for fear of the lions, but\ntaking good heed to the directions of the porter; he heard them\nroar, but they did him no harm. Then he clapped his hands, and\nwent on till he came and stood before the gate, where the porter\nwas. Then said Christian to the porter, Sir, what house is this?\nand may I lodge here tonight? The porter answered, This house was\nbuilt by the Lord of the hill, and He built it for the relief and\nsecurity of pilgrims. The porter also asked whence he was, and\nwhither he was going.\n\nCHR. I am come from the City of Destruction, and am going to Mount\nZion; but because the sun is now set, I desire, if I may, to lodge\nhere tonight.\n\nPOR. What is your name?\n\nCHR. My name is now Christian, but my name at the first was\nGraceless; I came of the race of Japheth, whom God will persuade\nto dwell in the tents of Shem (Gen. 9:27).\n\nPOR. But how doth it happen that you come so late? The sun is set.\n\nCHR. I had been here sooner, but that, \"wretched man that I am!\"\nI slept in the arbour that stands on the hill side; nay, I had,\nnotwithstanding that, been here much sooner, but that, in my sleep,\nI lost my evidence, and came without it to the brow of the hill;\nand then feeling for it, and finding it not, I was forced, with\nsorrow of heart, to go back to the place where I slept my sleep,\nwhere I found it, and now I am come.\n\nPOR. Well, I will call out one of the virgins of this place, who\nwill, if she likes your talk, bring you in to the rest of the\nfamily, according to the rules of the house. So Watchful, the\nporter, rang a bell, at the sound of which came out at the door\nof the house, a grave and beautiful damsel, named Discretion, and\nasked why she was called.\n\nThe porter answered, This man is in a journey from the City of\nDestruction to Mount Zion, but being weary and benighted, he asked\nme if he might lodge here tonight; so I told him I would call for\nthee, who, after discourse had with him, mayest do as seemeth thee\ngood, even according to the law of the house.\n\nThen she asked him whence he was, and whither he was going; and\nhe told her. She asked him also how he got into the way; and he\ntold her. Then she asked him what he had seen and met with in the\nway; and he told her. And last she asked his name; so he said, It\nis Christian, and I have so much the more a desire to lodge here\ntonight, because, by what I perceive, this place was built by the\nLord of the hill, for the relief and security of pilgrims. So she\nsmiled, but the water stood in her eyes; and after a little pause,\nshe said, I will call forth two or three more of the family. So\nshe ran to the door, and called out Prudence, Piety, and Charity,\nwho, after a little more discourse with him, had him into the family;\nand many of them meeting him at the threshold of the house, said,\n\"Come in, thou blessed of the Lord\"; this house was built by the\nLord of the hill, on purpose to entertain such pilgrims in.[68]\nThen he bowed his head, and followed them into the house. So when\nhe was come in and sat down, they gave him something to drink,\nand consented together, that until supper was ready, some of them\nshould have some particular discourse with Christian, for the best\nimprovement of time; and they appointed Piety, and Prudence, and\nCharity to discourse with him; and thus they began:\n\nPIETY. Come, good Christian, since we have been so loving to you,\nto receive you into our house this night, let us, if perhaps we\nmay better ourselves thereby, talk with you of all things that\nhave happened to you in your pilgrimage.\n\nCHR. With a very good will, and I am glad that you are so well\ndisposed.\n\nPIETY. What moved you at first to betake yourself to a pilgrim's\nlife?\n\nCHR. I was driven out of my native country, by a dreadful sound\nthat was in mine ears; to wit, that unavoidable destruction did\nattend me, if I abode in that country place where I was.\n\nPIETY. But how did it happen that you came out of your country\nthis way?\n\nCHR. It was as God would have it; for when I was under the fears\nof destruction, I did not know whither to go; but by chance there\ncame a man, even to me, as I was trembling and weeping, whose name\nis Evangelist, and he directed me to the wicket-gate, which else\nI should never have found, and so set me into the way that hath\nled me directly to this house.\n\nPIETY. But did you not come by the house of the Interpreter?\n\nCHR. Yes, and did see such things there, the remembrance of which\nwill stick by me as long as I live; especially three things, to\nwit, how Christ, in despite of Satan, maintains His work of grace\nin the heart; how the man had sinned himself quite out of hopes of\nGod's mercy; and also the dream of him that thought in his sleep\nthe day of judgment was come.\n\nPIETY. Why, did you hear him tell his dream?\n\nCHR. Yes, and a dreadful one it was. I thought it made my heart\nache as he was telling of it; but yet I am glad I heard it.\n\nPIETY. Was that all that you saw at the house of the Interpreter?\n\nCHR. No; he took me and had me where he showed me a stately palace,\nand how the people were clad in gold that were in it; and how\nthere came a venturous man and cut his way through the armed men\nthat stood in the door to keep him out; and how he was bid to come\nin, and win eternal glory. Methought those things did ravish my\nheart! I would have staid at that good man's house a twelvemonth,\nbut that I knew I had further to go.\n\nPIETY. And what saw you else in the way?\n\nCHR. Saw! why, I went but a little further, and I saw one, as\nI thought in my mind, hang bleeding upon the tree; and the very\nsight of Him made my burden fall off my back (for I groaned under\na very heavy burden), but then it fell down from off me. It was\na strange thing to me, for I never saw such a thing before; yea,\nand while I stood looking up, for then I could not forbear looking,\nthree Shining Ones came to me. One of them testified that my sins\nwere forgiven me; another stripped me of my rags, and gave me this\nbroidered coat which you see; and the third set the mark which you\nsee in my forehead, and gave me this sealed roll. (And with that\nhe plucked it out of his bosom).\n\nPIETY. But you saw more than this, did you not?\n\nCHR. The things that I have told you were the best, yet some\nother matters I saw, as, namely, I saw three men, Simple, Sloth,\nand Presumption, lie asleep a little out of the way, as I came,\nwith irons upon their heels; but do you think I could awake them?\nI also saw Formality and Hypocrisy come tumbling over the wall, to\ngo, as they pretended, to Zion, but they were quickly lost, even\nas I myself did tell them; but they would not believe. But above\nall, I found it hard work to get up this hill, and as hard to come\nby the lions' mouths; and truly if it had not been for the good\nman, the porter that stands at the gate, I do not know but that\nafter all I might have gone back again; but now, I thank God I am\nhere, and I thank you for receiving of me.\n\nThen Prudence thought good to ask him a few questions, and desired\nhis answer to them.\n\nPRUD. Do you not think sometimes of the country from whence you\ncame?\n\nCHR. Yes, but with much shame and detestation: \"truly if I had been\nmindful of that country from whence I came out, I might have had\nopportunity to have returned; but now I desire a better country,\nthat is, an heavenly\" (Heb. 11:15, 16).\n\nPRUD. Do you not yet bear away with you some of the things that\nthen you were conversant withal?\n\nCHR. Yes, but greatly against my will; especially my inward and\ncarnal cogitations, with which all my countrymen, as well as\nmyself, were delighted; but now all those things are my grief; and\nmight I but choose mine own things, I would choose never to think\nof those things more; but when I would be doing of that which is\nbest, that which is worst is with me (Rom. 7).\n\nPRUD. Do you not find sometimes, as if those things were vanquished,\nwhich at other times are your perplexity?\n\nCHR. Yes, but that is but seldom; but they are to me golden hours,\nin which such things happen to me.[69]\n\nPRUD. Can you remember by what means you find your annoyances, at\ntimes, as if they were vanquished?\n\nCHR. Yes; when I think what I saw at the cross, that will do it;\nand when I look upon my broidered coat, that will do it; also\nwhen I look into the roll that I carry in my bosom, that will do\nit; and when my thoughts wax warm about whither I am going, that\nwill do it.[70]\n\nPRUD. And what is it that makes you so desirous to go to Mount\nZion?\n\nCHR. Why, there I hope to see Him alive that did hang dead on the\ncross; and there I hope to be rid of all those things that to this\nday are in me an annoyance to me; there, they say, there is no\ndeath; and there I shall dwell with such company as I like best\n(Isa. 25:8; Rev. 21:4). For, to tell you truth, I love Him, because\nI was by Him eased of my burden; and I am weary of my inward\nsickness. I would fain be where I shall die no more, and with the\ncompany that shall continually cry, \"Holy, holy, holy.\"\n\nThen said Charity to Christian, Have you a family? Are you a\nmarried man?\n\nCHR. I have a wife and four small children.[71]\n\nCHAR. And why did you not bring them along with you?\n\nCHR. Then Christian wept, and said, O how willingly would I have\ndone it! but they were all of them utterly averse to my going on\npilgrimage.\n\nCHAR. But you should have talked to them, and have endeavoured to\nhave shown them the danger of being behind.\n\nCHR. So I did; and told them also what God had shown to me of the\ndestruction of our city; \"but I seemed to them as one that mocked,\"\nand they believed me not (Gen. 19:14).\n\nCHAR. And did you pray to God that He would bless your counsel to\nthem?\n\nCHR. Yes, and that with much affection; for you must think that\nmy wife and poor children were very dear unto me.\n\nCHAR. But did you tell them of your own sorrow, and fear of\ndestruction? for I suppose that destruction was visible enough to\nyou.\n\nCHR. Yes, over, and over, and over. They might also see my fears\nin my countenance, in my tears, and also in my trembling under\nthe apprehension of the judgment that did hang over our heads;\nbut all was not sufficient to prevail with them to come with me.\n\nCHAR. But what could they say for themselves, why they came not?\n\nCHR. Why, my wife was afraid of losing this world, and my children\nwere given to the foolish delights of youth; so what by one thing,\nand what by another, they left me to wander in this manner alone.\n\nCHAR. But did you not, with your vain life, damp all that you by\nwords used by way of persuasion to bring them away with you?[72]\n\nCHR. Indeed, I cannot commend my life; for I am conscious to\nmyself of many failings therein; I know also, that a man by his\nconversation may soon overthrow, what by argument or persuasion\nhe doth labour to fasten upon others for their good. Yet this I\ncan say, I was very wary of giving them occasion, by any unseemly\naction, to make them averse to going on pilgrimage.[73] Yea, for\nthis very thing, they would tell me I was too precise, and that\nI denied myself of things, for their sakes, in which they saw\nno evil. Nay, I think I may say, that if what they saw in me did\nhinder them, it was my great tenderness in sinning against God,\nor of doing any wrong to my neighbour.\n\nCHAR. Indeed Cain hated his brother, \"because his own works were\nevil, and his brother's righteous\" (1 John 3:12); and if thy wife\nand children have been offended with thee for this, they thereby\nshow themselves to be implacable to good, and \"thou hast delivered\nthy soul from their blood\" (Ezek. 3:19).\n\nNow I saw in my dream, that thus they sat talking together until\nsupper was ready.[74] So when they had made ready, they sat down\nto meat. Now the table was furnished \"with fat things, and with\nwine that was well refined\": and all their talk at the table was\nabout the Lord of the hill; as, namely, about what He had done, and\nwherefore He did what He did, and why He had builded that house.\nAnd by what they said, I perceived that He had been a great warrior,\nand had fought with and slain \"him that had the power of death,\"\nbut not without great danger to Himself, which made me love Him\nthe more[75] (Heb. 2:14, 15).\n\nFor, as they said, and as I believe (said Christian), He did it\nwith the loss of much blood; but that which put glory of grace into\nall He did, was, that He did it out of pure love to His country.\nAnd besides, there were some of them of the household that said\nthey had been and spoke with Him since He did die on the cross;\nand they have attested that they had it from His own lips, that\nHe is such a lover of poor pilgrims, that the like is not to be\nfound from the east to the west.\n\nThey, moreover, gave an instance of what they affirmed, and that\nwas, He had stripped Himself of His glory, that He might do this\nfor the poor; and that they heard Him say and affirm, \"that He\nwould not dwell in the mountain of Zion alone.\" They said, moreover,\nthat He had made many pilgrims princes, though by nature they were\nbeggars born, and their original had been the dunghill (1 Sam.\n2:8; Psa. 113:7).\n\nThus they discoursed together till late at night; and after they\nhad committed themselves to their Lord for protection, they betook\nthemselves to rest: the Pilgrim they laid in a large upper chamber,\nwhose window opened toward the sun-rising; the name of the chamber\nwas Peace;[76] where he slept till break of day, and then he awoke\nand sang[77]-\n\nWhere am I now? Is this the love and care Of Jesus for the men\nthat pilgrims are? Thus to provide! that I should be forgiven!\nAnd dwell already the next door to Heaven!\n\nSo, in the morning, they all got up; and after some more discourse,\nthey told him that he should not depart till they had shown him\nthe rarities of that place. And first, they had him into the study,\nwhere they showed him records of the greatest antiquity; in which,\nas I remember my dream, they showed him first the pedigree of the\nLord of the hill, that He was the Son of the Ancient of Days, and\ncame by that eternal generation. Here also was more fully recorded\nthe acts that He had done, and the names of many hundreds that\nHe had taken into His service; and how He had placed them in such\nhabitations, that could neither by length of days, nor decays of\nnature, be dissolved.\n\nThen they read to him some of the worthy acts that some of His\nservants had done: as, how they had \"subdued kingdoms, wrought\nrighteousness, obtained promises, stopped the mouths of lions,\nquenched the violence of fire, escaped the edge of the sword, out\nof weakness were made strong, waxed valiant in fight, and turned\nto flight the armies of the aliens\" (Heb. 11:33, 34).\n\nThey then read again in another part of the records of the house,\nwhere it was showed how willing their Lord was to receive into His\nfavour any, even any, though they in time past had offered great\naffronts to His person and proceedings. Here also were several\nother histories of many other famous things, of all which Christian\nhad a view; as of things both ancient and modern; together with\nprophecies and predictions of things that have their certain\naccomplishment, both to the dread and amazement of enemies, and\nthe comfort and solace of pilgrims.\n\nThe next day they took him and had him into the armoury, where they\nshowed him all manner of furniture, which their Lord had provided\nfor pilgrims, as sword, shield, helmet, breastplate, all-prayer,\nand shoes that would not wear out.[78] And there was here enough\nof this to harness out as many men, for the service of their Lord,\nas there be stars in the Heaven for multitude.[79]\n\nThey also showed him some of the engines with which some of his\nservants had done wonderful things. They showed him Moses' rod;\nthe hammer and nail with which Jael slew Sisera; the pitchers,\ntrumpets, and lamps too, with which Gibeon put to flight the armies\nof Midian. Then they showed him the ox's goad wherewith Shamgar\nslew 600 men. They showed him, also, the jaw-bone with which Samson\ndid such mighty feats. They showed him, moreover, the sling and\nstone with which David slew Goliath of Gath; and the sword, also,\nwith which their Lord will kill the Man of Sin, in the day that\nhe shall rise up to the prey. They showed him, besides, many\nexcellent things, with which Christian was much delighted. This\ndone, they went to their rest again.[80]\n\nThen I saw in my dream, that, on the morrow, he got up to go\nforward; but they desired him to stay till the next day also;\nand then, said they, we will, if the day be clear, show you the\nDelectable Mountains,[81] which, they said, would yet further add\nto his comfort, because they were nearer the desired haven than\nthe place where at present he was; so he consented and staid. When\nthe morning was up, they had him to the top of the house, and bid\nhim look south; so he did; and, behold, at a great distance, he\nsaw a most pleasant mountainous country, beautified with woods,\nvineyards, fruits of all sorts, flowers also, with springs and\nfountains, very delectable to behold (Isa. 33:16, 17). Then he\nasked the name of the country. They said it was Immanuel's Land;\nand it is as common, said they, as this hill is, to and for all\nthe pilgrims. And when thou comest there, from thence, said they,\nthou mayest see to the gate of the Celestial City, as the shepherds\nthat live there will make appear.\n\nNow, he bethought himself of setting forward, and they were willing\nhe should, But first, said they, let us go again into the armoury.\nSo they did; and when they came there, they harnessed him from\nhead to foot with what was of proof, lest, perhaps, he should meet\nwith assaults in the way. He being, therefore, thus accoutred,\nwalketh out with his friends to the gate, and there he asked the\nporter if he saw any pilgrims pass by. Then the porter answered,\nYes.\n\nCHR. Pray, did you know him? said he.\n\nPOR. I asked his name, and he told me it was Faithful.\n\nCHR. O, said Christian, I know him; he is my townsman, my near\nneighbour; he comes from the place where I was born. How far do\nyou think he may be before?\n\nPOR. He is got by this time below the hill.\n\nCHR. Well, said Christian, good Porter, the Lord be with thee,\nand add to all thy blessings much increase, for the kindness that\nthou hast showed to me.\n\nThen he began to go forward; but Discretion, Piety, Charity, and\nPrudence, would accompany him down to the foot of the hill. So\nthey went on together, reiterating their former discourses, till\nthey came to go down the hill. Then, said Christian, as it was\ndifficult coming up, so, so far as I can see, it is dangerous\ngoing down. Yes, said Prudence, so it is, for it is a hard matter\nfor a man to go down into the Valley of Humiliation, as thou art\nnow, and to catch no slip by the way; therefore, said they, are\nwe come out to accompany thee down the hill. So he began to go\ndown, but very warily; yet he caught a slip or two.[82] Then I\nsaw in my dream that these good companions, when Christian was\ngone to the bottom of the hill, gave him a loaf of bread, a bottle\nof wine, and a cluster of raisins; and then he went on his way.\n\nBut now, in this Valley of Humiliation, poor Christian was hard\nput to it; for he had gone but a little way, before he espied a\nfoul fiend coming over the field to meet him; his name is Apollyon.\nThen did Christian begin to be afraid, and to cast in his mind\nwhether to go back or to stand his ground. But he considered again\nthat he had no armour for his back; and, therefore, thought that\nto turn the back to him might give him the greater advantage, with\nease to pierce him with his darts.[83] Therefore he resolved to\nventure and stand his ground; for, thought he, had I no more in\nmine eye than the saving of my life, it would be the best way to\nstand.\n\nSo he went on, and Apollyon met him. Now the monster was hideous\nto behold; he was clothed with scales, like a fish (and they are\nhis pride), he had wings like a dragon, feet like a bear, and out\nof his belly came fire and smoke, and his mouth was as the mouth\nof a lion.[84] When he was come up to Christian, he beheld him with\na disdainful countenance, and thus began to question with him.\n\nAPOL. Whence come you? and whither are you bound?\n\nCHR. I am come from the City of Destruction, which is the place\nof all evil, and am going to the City of Zion.\n\nAPOL. By this I perceive thou art one of my subjects, for all\nthat country is mine, and I am the prince and god of it. How is\nit, then, that thou hast run away from thy king? Were it not that\nI hope thou mayest do me more service, I would strike thee now,\nat one blow, to the ground.\n\nCHR. I was born, indeed, in your dominions, but your service was\nhard, and your wages such as a man could not live on, \"for the\nwages of sin is death\" (Rom. 6:23); therefore, when I was come\nto years, I did as other considerate persons do, look out, if,\nperhaps, I might mend myself.\n\nAPOL. There is no prince that will thus lightly lose his subjects,[85]\nneither will I as yet lose thee; but since thou complainest of thy\nservice and wages, be content to go back; what our country will\nafford, I do here promise to give thee.\n\nCHR. But I have let myself to another, even to the King of princes;\nand how can I, with fairness, go back with thee?\n\nAPOL. Thou hast done in this according to the proverb, \"Changed a\nbad for a worse\"; but it is ordinary for those that have professed\nthemselves His servants, after a while to give Him the slip, and\nreturn again to me. Do thou so too, and all shall be well.\n\nCHR. I have given Him my faith, and sworn my allegiance to Him;\nhow, then, can I go back from this, and not be hanged as a traitor?\n\nAPOL. Thou didst the same to me, and yet I am willing to pass by\nall, if now thou wilt yet turn again and go back.\n\nCHR. What I promised thee was in my nonage;[86] and, besides, I\ncount the Prince under whose banner now I stand is able to absolve\nme; yea, and to pardon also what I did as to my compliance with\nthee; and besides, O thou destroying Apollyon! to speak truth,\nI like His service, His wages, His servants, His government, His\ncompany, and country, better than thine; and, therefore, leave off\nto persuade me further; I am His servant, and I will follow Him.\n\nAPOL. Consider again, when thou art in cool blood, what thou art\nlike to meet with in the way that thou goest. Thou knowest that,\nfor the most part, His servants come to an ill end, because they\nare transgressors against me and my ways. How many of them have\nbeen put to shameful deaths! and, besides, thou countest His service\nbetter than mine, whereas He never came yet from the place where\nHe is to deliver any that served Him out of their hands; but as\nfor me, how many times, as all the world very well knows, have I\ndelivered, either by power or fraud, those that have faithfully\nserved me, from Him and His, though taken by them; and so I will\ndeliver thee.\n\nCHR. His forbearing at present to deliver them is on purpose to\ntry their love, whether they will cleave to Him to the end; and\nas for the ill end thou sayest they come to, that is most glorious\nin their account; for, for present deliverance, they do not much\nexpect it, for they stay for their glory, and then they shall have\nit, when their Prince comes in His and the glory of the angels.\n\nAPOL. Thou hast already been unfaithful in thy service to Him;\nand how dost thou think to receive wages of Him?\n\nCHR. Wherein, O Apollyon! have I been unfaithful to Him?\n\nAPOL. Thou didst faint at first setting out, when thou wast almost\nchoked in the Gulf of Despond; thou didst attempt wrong ways to\nbe rid of thy burden, whereas against thou shouldest have stayed\ntill thy Prince had taken it off; thou didst sinfully sleep, and\nlose thy choice thing; thou wast, also, almost persuaded to go back,\nat the sight of the lions; and when thou talkest of thy journey,\nand of what thou hast heard and seen, thou art inwardly desirous\nof vain-glory in all that thou sayest or doest.[87]\n\nCHR. All this is true, and much more which thou has left out;\nbut the Prince, whom I serve and honour, is merciful, and ready\nto forgive; but, besides, these infirmities possessed me in thy\ncountry, for there I sucked them in; and I have groaned under\nthem, been sorry for them, and have obtained pardon of my Prince.[88]\n\nAPOL. Then Apollyon broke out into a grievous rage, saying, I am\nan enemy to this Prince; I hate His person, His laws, and people;\nI am come out on purpose to withstand thee.\n\nCHR. Apollyon, beware what you do; for I am in the king's highway,\nthe way of holiness; therefore take heed to yourself.\n\nAPOL. Then Apollyon straddled quite over the whole breadth of the\nway, and said, I am void of fear in this matter: prepare thyself\nto die; for I swear by my infernal den, that thou shalt go no\nfurther; here will I spill thy soul.\n\nAnd with that he threw a flaming dart at his breast;[89] but\nChristian had a shield in his hand, with which he caught it, and\nso prevented the danger of that.\n\nThen did Christian draw; for he saw it was time to bestir him: and\nApollyon as fast made at him, throwing darts as thick as hail; by\nthe which, notwithstanding all that Christian could do to avoid\nit, Apollyon wounded him in his head, his hand, and foot. This\nmade Christian give a little back; Apollyon, therefore, followed\nhis work amain, and Christian again took courage, and resisted\nas manfully as he could. This sore combat lasted for above half\na day, even till Christian was almost quite spent; for you must\nknow, that Christian, by reason of his wounds, must needs grow\nweaker and weaker.\n\nThen Apollyon, espying his opportunity, began to gather up close\nto Christian, and wrestling with him, gave him a dreadful fall;\nand with that, Christian's sword flew out of his hand. Then said\nApollyon, I am sure of thee now.[90] And with that he had almost\npressed him to death; so that Christian began to despair of life:\nbut as God would have it, while Apollyon was fetching of his last\nblow, thereby to make a full end of this good man, Christian nimbly\nstretched out his hand for his sword, and caught it, saying,\n\"Rejoice not against me, O mine enemy: when I fall, I shall arise\"\n(Micah. 7:8); and with that gave him a deadly thrust, which made\nhim give back, as one that had received his mortal wound. Christian\nperceiving that, made at him again, saying, \"Nay, in all these\nthings we are more than conquerors, through Him that loved us\"\n(Rom. 8:37). And with that Apollyon spread forth his dragon's\nwings, and sped him away, that Christian for a season[91] saw him\nno more[92] (James 4:7).\n\nIn this combat no man can imagine, unless he had seen and heard as\nI did, what yelling and hideous roaring Apollyon made all the time\nof the fight-he spake like a dragon; and, on the other side, what\nsighs and groans burst from Christian's heart. I never saw him all\nthe while give so much as one pleasant look, till he perceived he\nhad wounded Apollyon with his two-edged sword; then, indeed, he\ndid smile, and look upward; but it was the most dreadful sight\nthat ever I saw.[93]\n\nSo when the battle was over, Christian said, \"I will here give\nthanks to Him that delivered me out of the mouth of the lion, to\nHim that did help me against Apollyon.\" And so he did, saying-\n\nGreat Beelzebub, the captain of this fiend, Design'd my ruin;\ntherefore to this end He sent him harness'd out; and he with rage,\nThat hellish was, did fiercely me engage. But blessed Michael helped\nme, and I, By dint of sword, did quickly make him fly. Therefore\nto him let me give lasting praise, And thank and bless his holy\nname always.\n\nThen there came to him a hand, with some of the leaves of the tree\nof life, the which Christian took, and applied to the wounds that\nhe had received in the battle, and was healed immediately.[94]\nHe also sat down in that place to eat bread, and to drink of the\nbottle that was given him a little before; so being refreshed,\nhe addressed himself to his journey, with his sword drawn in his\nhand; for he said, I know not but some other enemy may be at hand.\nBut he met with no other affront from Apollyon quite through this\nvalley.\n\nNow, at the end of this valley, was another, The Valley of the\nShadow of Death. and Christian must needs go through it, because\nthe way to the Celestial City lay through the midst of it. Now\nthis valley is a very solitary place. The prophet Jeremiah thus\ndescribes it: \"A wilderness, a land of deserts, and of pits, a\nland of drought, and of the shadow of death, a land that no man\"\n(but a Christian) \"passed through, and where no man dwelt\" (Jer.\n2:6).\n\nNow here Christian was worse put to it than in his fight with\nApollyon; as by the sequel you shall see.[95]\n\nI saw then in my dream, that when Christian was got to the borders\nof the Shadow of Death, there met him two men, children of them\nthat brought up an evil report of the good land (Num. 13), making\nhaste to go back; to whom Christian spake as follows-\n\nCHR. Whither are you going?\n\nMEN. They said, Back! back! and we would have you to do so too,\nif either life or peace is prized by you.\n\nCHR. Why? what's the matter? said Christian.\n\nMEN. Matter! said they; we were going that way as you are going,\nand went as far as we durst; and indeed we were almost past coming\nback; for had we gone a little further, we had not been here to\nbring the news to thee.\n\nCHR. But what have you met with? said Christian.\n\nMEN. Why, we were almost in the Valley of the Shadow of Death; but\nthat, by good hap, we looked before us, and saw the danger before\nwe came to it (Psa. 44:19; 107:10).\n\nCHR. But what have you seen? said Christian.\n\nMEN. Seen! Why, the valley itself, which is as dark as pitch; we\nalso saw there the hobgoblins, satyrs, and dragons of the pit; we\nheard also in that Valley a continual howling and yelling, as of\na people under unutterable misery, who there sat bound in affliction\nand irons; and over that Valley hangs the discouraging clouds of\nconfusion. Death also doth always spread his wings over it. In a\nword, it is every whit dreadful, being utterly without order (Job\n3:5; 10:26).\n\nCHR. Then said Christian, I perceive not yet, by what you have\nsaid, but that this is my way to the desired haven[96] (Jer. 2:6).\n\nMEN. Be it thy way; we will not choose it for ours. So they parted,\nand Christian went on his way, but still with his sword drawn in\nhis hand; for fear lest he should be assaulted.\n\nI saw then in my dream so far as this valley reached, there was\non the right hand a very deep ditch: that ditch is it into which\nthe blind have led the blind in all ages, and have both there\nmiserably perished[97] (Psa. 69:14, 15). Again, behold, on the\nleft hand, there was a very dangerous quag, into which, if even\na good man falls, he can find no bottom for his foot to stand on.\nInto that quag king David once did fall, and had no doubt therein\nbeen smothered, had not HE that is able plucked him out.\n\nThe pathway was here also exceeding narrow, and therefore good\nChristian was the more put to it; for when he sought, in the dark,\nto shun the ditch on the one hand, he was ready to tip over into\nthe mire on the other; also when he sought to escape the mire,\nwithout great carefulness he would be ready to fall into the ditch.\nThus he went on, and I heard him here sigh bitterly; for besides\nthe dangers mentioned above, the pathway was here so dark, that\nofttimes, when he lift up his foot to set forward, he knew not\nwhere, or upon what he should set it next.\n\nAbout the midst of this valley, I perceived the mouth of hell to\nbe, and it stood also hard by the way-side. Now, thought Christian,\nwhat shall I do? And ever and anon the flame and smoke would come\nout in such abundance, with sparks and hideous noises (things that\ncared not for Christian's sword, as did Apollyon before), that\nhe was forced to put up his sword, and betake himself to another\nweapon, called All-prayer (Eph. 4:18). So he cried in my hearing,\n\"O Lord, I beseech Thee, deliver my soul!\" (Psa. 116:4). Thus\nhe went on a great while, yet still the flames would be reaching\ntowards him.[98] Also be heard doleful voices, and rushings to and\nfro, so that sometimes he thought he should be torn in pieces, or\ntrodden down like mire in the streets. This frightful sight was\nseen, and these dreadful noises were heard by him for several miles\ntogether. And, coming to a place, where be thought he heard a\ncompany of fiends coming forward to meet him, he stopped and began\nto muse what he had best to do. Sometimes he had half a thought\nto go back; then again he thought he might be half way through\nthe valley; he remembered also how be had already vanquished many\na danger, and that the danger of going back might be much more\nthan for to go forward; so he resolved to go on. Yet the fiends\nseemed to come nearer and nearer; but when they were come even\nalmost at him, he cried out with a most vehement voice, \"I will\nwalk in the strength of the Lord God\"; so they gave back, and came\nno further.\n\nOne thing I would not let slip; I took notice that now poor\nChristian was so confounded, that he did not know his own voice;\nand thus I perceived it. Just when he was come over against the\nmouth of the burning pit, one of the wicked ones got behind him,\nand stept up softly to him, and, whisperingly, suggested many\ngrievous blasphemies to him, which he verily thought had proceeded\nfrom his own mind. This put Christian more to it than anything\nthat he met with before; even to think that he should now blaspheme\nHim that he loved so much before; yet, if he could have helped it,\nhe would not have done it; but he had not the discretion either\nto stop his ears, or to know from whence these blasphemies came.[99]\n\nWhen Christian had traveled in this disconsolate condition some\nconsiderable time, he thought he heard the voice of a man, as\ngoing before him, saying, \"Though I walk through the valley of\nthe shadow of death, I will fear no evil; for Thou art with me\"\n(Psa. 23:4).[100]\n\nThen he was glad, and that for these reasons:\n\nFirst, Because he gathered from thence, that some who feared God,\nwere in this valley as well as himself.\n\nSecondly, For that he perceived God was with them, though in that\ndark and dismal state; and why not, thought he, with me? though,\nby reason of the impediment that attends this place, I cannot\nperceive it (Job. 9:11).\n\nThirdly, For that he hoped, could he overtake them, to have company\nby and by. So he went on, and called to him that was before; but\nhe knew not what to answer; for that he also thought himself to be\nalone. And by and by the day broke; then said Christian, He hath\nturned \"the shadow of death into the morning\" (Amos 5:8).[101]\n\nNow morning being come, he looked back, not out of desire to\nreturn, but to see, by the light of the day, what hazards he had\ngone through in the dark. So he saw more perfectly the ditch that\nwas on the one hand, and the quag that was on the other; also\nhow narrow the way was which led betwixt them both; also now he\nsaw the hobgoblins, and satyrs, and dragons of the pit, but all\nafar off (for after break of day, they came not nigh); yet they\nwere discovered to him, according to that which is written, \"He\ndiscovereth deep things out of darkness, and bringeth out to light\nthe shadow of death\" (Job 12:22).\n\nNow was Christian much affected with his deliverance from all the\ndangers of his solitary way; which dangers, though he feared them\nmore before, yet he saw them more clearly now, because the light\nof the day made them conspicuous to him. And about this time the\nsun was rising, and this was another mercy to Christian; for you\nmust note, that though the first part of the Valley of the Shadow\nof Death was dangerous, yet this second part which he was yet to\ngo, was, if possible, far more dangerous:[102] for from the place\nwhere he now stood, even to the end of the valley, the way was\nall along set so full of snares, traps, gins, and nets here, and\nso full of pits, pitfalls, deep holes, and shelvings down there,\nthat had it now been dark, as it were when he came the first part\nof the way, had he had a thousand souls, they had in reason been\ncast away;[103] but, as I said, just now the sun was rising. Then\nsaid he, \"His candle shineth upon my head, and by His light I walk\nthrough darkness\" (Job 29:3).\n\nIn this light, therefore, he came to the end of the valley. Now I\nsaw in my dream, that at the end of this valley lay blood, bones,\nashes, and mangled bodies of men, even of pilgrims that had gone\nthis way formerly; and while I was musing what should be the\nreason, I espied a little before me a cave, where two giants, POPE\nand PAGAN, dwelt in old time; by whose power and tyranny the men\nwhose bones, blood, ashes, &c., lay there, were cruelly put to\ndeath.[104] But by this place Christian went without much danger,\nwhereat I somewhat wondered; but I have learnt since, that PAGAN\nhas been dead many a day; and as for the other, though he be yet\nalive, he is, by reason of age, and also of the many shrewd brushes\nthat he met with in his younger days, grown so crazy and stiff in\nhis joints, that he can now do little more than sit in his cave's\nmouth, grinning at pilgrims as they go by, and biting his nails\nbecause he cannot come at them.[105]\n\nSo I saw that Christian went on his way; yet, at the sight of the\nOld Man that sat in the mouth of the cave, he could not tell what\nto think, especially because he spake to him, though he could not\ngo after him; saying, \"You will never mend, till more of you be\nburned.\" But he held his peace, and set a good face on it, and so\nwent by and catched no hurt.[106] Then sang Christian,\n\nO world of wonders! (I can say no less) That I should be preserv'd\nin that distress That I have met with here! O blessed be That\nhand that from it hath deliver'd me! Dangers in darkness, devils,\nhell, and sin, Did compass me, while I this vale was in: Yea,\nsnares and pits, and traps, and nets, did lie My path about, that\nworthless, silly I Might have been catch'd, entangled, and cast\ndown; But since I live, let JESUS wear the crown.\n\nNow, as Christian went on his way, he came to a little ascent,\nwhich was cast up on purpose, that pilgrims might see before them.\nUp there, therefore, Christian went; and looking forward, he saw\nFaithful before him, upon his journey. Then said Christian aloud,\n\"Ho! ho! Soho! stay, and I will be your companion.\"[107] At that,\nFaithful looked behind him; to whom Christian cried again, \"Stay,\nstay, till I come up to you.\" But Faithful answered, \"No, I am\nupon my life, and the avenger of blood is behind me.\"\n\nAt this, Christian was somewhat moved, and putting to all his strength,\nhe quickly takes got up with Faithful, and did also overrun him;\nso the last was first. Then did Christian vain-gloriously smile,\nbecause he had gotten the start of his brother;[108] but not\ntaking good heed to his feet, he suddenly stumbled and fell, and\ncould not rise again, until Faithful came up to help him.\n\nThen I saw in my dream, they went very lovingly on together, and\nhad sweet discourse of all things that had happened to them in\ntheir pilgrimage; and thus Christian began.\n\nCHR. My honoured and well-beloved brother, Faithful, I am glad that\nI have overtaken you; and that God has so tempered our spirits,\nthat we can walk as companions in this so pleasant a path.\n\nFAITH. I had thought, dear friend, to have had your company quite\nfrom our town; but you did get the start of me, wherefore I was\nforced to come thus much of the way alone.\n\nCHR. How long did you stay in the City of Destruction, before you\nset out after me on your pilgrimage\n\nFAITH. Till I could stay no longer; for there was great talk\npresently after you were gone out, that our city would, in short\ntime, with fire from Heaven, be burned down to the ground.\n\nCHR. What! did your neighbours talk so?\n\nFAITH. Yes, it was for a while in everybody's mouth.\n\nCHR. What! and did no more of them but you come out to escape the\ndanger?\n\nFAITH. Though there were, as I said, a great talk thereabout, yet\nI do not think they did firmly believe it. For in the heat of the\ndiscourse, I heard some of them deridingly speak of you, and of\nyour desperate journey (for so they called this your pilgrimage),\nbut I did believe, and do still, that the end of our city will be\nwith fire and brimstone from above; and therefore I have made my\nescape.\n\nCHR. Did you hear no talk of neighbour Pliable?\n\nFAITH. Yes, Christian, I heard that he followed you till he came\nat the Slough of Despond, where, as some said, he fell in; but he\nwould not be known to have so done; but I am sure he was soundly\nbedabbled with that kind of dirt.\n\nCHR. And what said the neighbours to him?\n\nFAITH. He hath, since his going back, been had greatly in derision,\nand that among all sorts of people; some do mock and despise him;\nand scarce will any set him on work. He is now seven times worse\nthan if he had never gone out of the City.[109]\n\nCHR. But why should they be so set against him, since they also\ndespise the way that he forsook?\n\nFAITH. O! they say, Hang him, he is a turn-coat; he was not true\nto his profession. I think God has stirred up even his enemies\nto hiss at him, and make him a proverb, because he hath forsaken\nthe way (Jer. 29:18, 19).\n\nCHR. Had you no talk with him before you came out?\n\nFAITH. I met him once in the streets, but be leered away on the\nother side, as one ashamed of what he had done; so I spake not to\nhim.\n\nCHR. Well, at my first setting out, I had hopes of that man; but\nnow I fear he will perish in the overthrow of the city; For it is\nhappened to him according to the true proverb, \"The dog is turned\nto his own vomit again; and the sow that was washed, to her\nwallowing in the mire\" (2 Peter 2:22).\n\nFAITH. These are my fears of him too; but who can hinder that\nwhich will be?\n\nCHR. Well, neighbour Faithful, said Christian, let us leave him,\nand talk of things that more immediately concern ourselves. Tell\nme now, what you have met with in the way as you came; for I know\nyou have met with some things, or else it may be writ for a wonder.\n\nFAITH. I escaped the Slough that I perceived you fell into, and\ngot up to the gate without that danger; only I met with one whose\nname was Wanton, who had like to have done me a mischief.\n\nCHR. It was well you escaped her net; Joseph was hard put to it by\nher, and he escaped her as you did; but it had like to have cost\nhim his life (Gen. 39:11-13). But what did she do to you?\n\nFAITH. You cannot think, but that you know something, what a\nflattering tongue she had; she lay at me hard to turn aside with\nher, promising me all manner of content.\n\nCHR. Nay, she did not promise you the content of a good conscience.\n\nFAITH. You know what I mean; all carnal and fleshly content.\n\nCHR. Thank God you have escaped her; \"the abhorred of the Lord\nshall fall into her ditch\" (Pro. 22:14).\n\nFAITH. Nay, I know not whether I did wholly escape her or no.\n\nCHR. Why, I trow[110] you did not consent to her desires?\n\nFAITH. No, not to defile myself; for I remembered an old writing\nthat I had seen, which said, \"Her steps take hold on hell\" (Prov.\n5:5). So I shut mine eyes, because I would not be bewitched with\nher looks (Job 31:1). Then she railed on me, and I went my way.[111]\n\nCHR. Did you meet with no other assault as you came?\n\nFAITH. When I came to the foot of the hill called Difficulty,\nI met with a very aged man, who asked me what I was, and whither\nbound. I told him that I am a pilgrim, going to the Celestial\nCity. Then said the old man, Thou lookest like an honest fellow;\nwilt thou be content to dwell with me for the wages that I shall\ngive thee? Then I asked him his name, and where he dwelt. He said\nhis name was Adam the First, and that he dwelt in the town of\nDeceit (Eph. 4:22). I asked him then, what was his work, and what\nthe wages that he would give. He told me, that his work was many\ndelights; and his wages, that I should be his heir at last.\nI further asked him, what house he kept, and what other servants\nhe had. So he told me, that his house was maintained with all the\ndainties in the world; and that his servants were those of his\nown begetting. Then I asked if he had any children. He said that\nhe had but three daughters; the Lust of the Flesh, the Lust of the\nEyes, and the Pride of Life, and that I should marry them all[112]\nif I would (1 John 2:16). Then I asked how long time he would\nhave me live with him? And he told me, As long as he lived himself.\n\nCHR. Well, and what conclusion came the old man and you to, at\nlast?\n\nFAITH. Why, at first, I found myself somewhat inclinable to go\nwith the man, for I thought he spake very fair; but looking in\nhis forehead, as I talked with him, I saw there written, \"Put off\nthe old man with his deeds.\"\n\nCHR. And how then?\n\nFAITH. Then it came burning hot into my mind, whatever he said,\nand however he flattered, when he got me home to his house, he\nwould sell me for a slave.[113] So I bid him forbear to talk, for\nI would not come near the door of his house. Then he reviled me,\nand told me, that he would send such a one after me, that should\nmake my way bitter to my soul. So I turned to go away from him;\nbut just as I turned myself to go thence, I felt him take hold of\nmy flesh, and give me such a deadly twitch back, that I thought\nhe had pulled part of me after himself. This made me cry, \"O\nwretched man!\" (Rom. 7:24). So I went on my way up the hill.\n\nNow when I had got about half way up, I looked behind, and saw one\ncoming after me, swift as the wind; so he overtook me just about\nthe place where the settle stands.\n\nCHR. Just there, said Christian, did I sit down to rest me; but\nbeing overcome with sleep, I there lost this roll out of my bosom\n\nFAITH. But, good brother, hear me out. So soon as the man overtook\nme, he was but a word and a blow, for down he knocked me, and laid\nme for dead.[114] But when I was a little come to myself again, I\nasked him wherefore he served me so. He said, because of my secret\ninclining to Adam the First: and with that he struck me another\ndeadly blow on the breast, and beat me down backward; so I lay\nat his foot as dead as before. So, when I came to myself again,\nI cried him mercy; but he said, I know not how to show mercy; and\nwith that knocked me down again.[115] He had doubtless made an\nend of me, but that One came by, and bid him forbear.\n\nCHR. Who was that that bid him forbear.\n\nFAITH. I did not know Him at first, but as He went by, I perceived\nthe holes in His hands, and in His side; then I concluded that He\nwas our Lord. So I went up the hill.\n\nCHR. That man that overtook you was Moses. He spareth none, neither\nknoweth he how to show mercy to those that transgress his law.\n\nFAITH. I know it very well; it was not the first time that he has\nmet with me. It was he that came to me when I dwelt securely at\nhome, and that told me he would burn my house over my head, if I\nstayed there.\n\nCHR. But did you not see the house that stood there on the top of\nthe hill, on the side of which Moses met you?\n\nFAITH. Yes, and the lions too, before I came at it; but for the\nlions, I think they were asleep; for it was about noon; and because\nI had so much of the day before me, I passed by the porter, and\ncame down the hill.\n\nCHR. He told me indeed, that he saw you go by, but I wish you\nhad called at the house, for they would have showed you so many\nrarities, that you would scarce have forgot them to the day of\nyour death. But pray tell me, Did you meet nobody in the Valley\nof Humility?\n\nFAITH. Yes, I met with one Discontent, who would willingly have\npersuaded me to go back again with him; his reason was, for that\nthe valley was altogether without honour. He told me, moreover,\nthat there to go was the way to disobey all my friends, as Pride,\nArrogancy, Self-conceit, Worldly-glory, with others, who, he knew,\nas he said, would be very much offended, if I made such a fool of\nmyself as to wade through this valley.\n\nCHR. Well, and how did you answer him?\n\nFAITH. I told him that although all these that he named might\nclaim kindred of me, and that rightly, for indeed they were my\nrelations according to the flesh, yet since I became a pilgrim,\nthey have disowned me, as I also have rejected them; and therefore\nthey were to me now no more than if they had never been of my\nlineage.\n\nI told him, moreover, that as to this valley he had quite misrepresented\nthe thing; \"for before honour is humility; and a haughty spirit\nbefore a fall.\" Therefore, said I, I had rather go through this\nvalley to the honour that was so accounted by the wisest, than\nchoose that which he esteemed most worthy our affections.\n\nCHR. Met you with nothing else in that valley?\n\nFAITH. Yes, I met with Shame; but of all the men that I met with\nin my pilgrimage, he, I think, bears the wrong name. The others\nwould be said nay, after a little argumentation, and somewhat\nelse; but this bold-faced Shame would never have done.[116]\n\nCHR. Why, what did he say to you?\n\nFAITH. What! why, he objected against religion itself; he said it\nwas a pitiful, low, sneaking business for a man to mind religion;\nhe said that a tender conscience was an unmanly thing; and that\nfor a man to watch over his words and ways, so as to tie up himself\nfrom that hectoring liberty, that the brave spirits of the times\naccustom themselves unto, would make him the ridicule of the times.\nHe objected also, that but few of the mighty, rich, or wise, were\never of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any of\nthem neither (John 7:48), before they were persuaded to be fools,\nand to be of a voluntary fondness, to venture the loss of all, for\nnobody knows what. He moreover objected the base and low estate\nand condition of those that were chiefly the pilgrims, of the\ntimes in which they lived; also their ignorance, and want of\nunderstanding in all natural science. Yea, he did hold me to\nit at that rate also, about a great many more things than here I\nrelate; as, that it was a shame to sit whining and mourning under\na sermon, and a shame to come sighing and groaning home; that it\nwas a shame to ask my neighbour forgiveness for petty faults, or\nto make restitution where I have taken from any. He said also,\nthat religion made a man grow strange to the great, because of a\nfew vices, which he called by finer names; and made him own and\nrespect the base, because of the same religious fraternity. And\nis not this, said he, a shame?[117]\n\nCHR. And what did you say to him?\n\nFAITH. Say! I could not tell what to say at the first. Yea, he\nput me so to it, that my blood came up in my face; even this Shame\nfetched it up, and had almost beat me quite off. But, at last, I\nbegan to consider, that \"that which is highly esteemed among men,\nis had in abomination with God\" (Luke 16:15). And I thought again,\nthis Shame tells me what men are; but it tells me nothing what\nGod, or the Word of God is. And I thought, moreover, that at the\nday of doom, we shall not be doomed to death or life, according\nto the hectoring spirits of the world, but according to the wisdom\nand law of the Highest. Therefore, thought I, what God says is\nbest, indeed is best, though all the men in the world are against\nit. Seeing, then, that God prefers His religion; seeing God prefers\na tender conscience; seeing they that make themselves fools for the\nkingdom of Heaven are wisest; and that the poor man that loveth\nChrist is richer than the greatest man in the world that hates\nHim; Shame, depart, thou art an enemy to my salvation. Shall I\nentertain thee against my sovereign Lord? How then shall I look\nHim in the face at His coming? Should I now be ashamed of His ways\nand servants, how can I expect the blessing? (Mark 8:38). But,\nindeed, this Shame was a bold villain; I could scarce shake him\nout of my company; yea, he would be haunting of me, and continually\nwhispering me in the ear, with some one or other of the infirmities\nthat attend religion; but at last I told him it was but in vain\nto attempt further in this business; for those things that he\ndisdained, in those did I see most glory; and so at last I got\npast this importunate one. And when I had shaken him off, then I\nbegan to sing-\n\nThe trials that those men do meet withal, That are obedient to the\nheavenly call, Are manifold, and suited to the flesh, And come,\nand come, and come again afresh; That now, or sometime else, we\nby them may Be taken, overcome, and cast away. O let the pilgrims,\nlet the pilgrims, then, Be vigilant, and quit themselves like men.\n\nCHR. I am glad, my brother, that thou didst withstand this villain\nso bravely; for of all, as thou sayest, I think he has the wrong\nname; for he is so bold as to follow us in the streets, and to\nattempt to put us to shame before all men; that is, to make us\nashamed of that which is good; but if he were not himself audacious,\nhe would never attempt to do as he does. But let us still resist\nhim; for notwithstanding all his bravadoes, he promoteth the fool,\nand none else. \"The wise shall inherit glory,\" said Solomon, \"but\nshame shall be the promotion of fools\" (Prov. 3:35).\n\nFAITH. I think we must cry to Him for help against Shame, who\nwould have us to be valiant for the truth upon the earth.\n\nCHR. You say true; but did you meet nobody else in that valley?\n\nFAITH. No, not I, for I had sunshine all the rest of the way through\nthat, and also through the Valley of the Shadow of Death.[118]\n\nCHR. It was well for you. I am sure it fared far otherwise with\nme; I had for a long season, as soon almost as I entered into that\nvalley, a dreadful combat with that foul fiend Apollyon; yea, I\nthought verily he would have killed me, especially when he got me\ndown and crushed me under him, as if he would have crushed me to\npieces; for as he threw me, my sword flew out of my hand; nay, he\ntold me he was sure of me; but I cried to God, and He heard me,\nand delivered me out of all my troubles. Then I entered into the\nValley of the Shadow of Death, and had no light for almost half\nthe way through it.[119] I thought I should have been killed there,\nover and over; but at last day broke, and the sun rose, and I went\nthrough that which was behind with far more ease and quiet.\n\nMoreover, I saw in my dream, that as they went on, Faithful, as he\nchanced to look on one side, saw a man whose name is Talkative,[120]\nwalking at a distance besides them; for in this place, there was\nroom enough for them all to walk. He was a tall man, and something\nmore comely at a distance than at hand. To this man Faithful\naddressed himself in this manner.\n\nFAITH. Friend, whither away? Are you going to the heavenly country?\n\nTALK. I am going to the same place.\n\nFAITH. That is well; then I hope we may have your good company.\n\nTALK. With a very good will, will I be your companion.\n\nFAITH. Come on, then, and let us go together, and let us spend\nour time in discoursing of things that are profitable.\n\nTALK. To talk of things that are good, to me is very acceptable,\nwith you, or with any other; and I am glad that I have met with\nthose that incline to so good a work; for, to speak the truth,\nthere are but few that care thus to spend their time (as they are\nin their travels), but choose much rather to be speaking of things\nto no profit; and this hath been a trouble to me.\n\nFAITH. That is indeed a thing to be lamented; for what things so\nworthy of the use of the tongue and mouth of men on earth, as are\nthe things of the God of Heaven?\n\nTALK. I like you wonderful well, for your sayings are full of\nconviction; and I will add, what thing is so pleasant, and what\nso profitable, as to talk of the things of God? What things so\npleasant (that is, if a man hath any delight in things that are\nwonderful)? For instance, if a man doth delight to talk of the\nhistory or the mystery of things; or if a man doth love to talk of\nmiracles, wonders, or signs, where shall he find things recorded\nso delightful, and so sweetly penned, as in the Holy Scripture?\n\nFAITH. That is true; but to be profited by such things in our talk\nshould be that which we design.\n\nTALK. That is it that I said; for to talk of such things is most\nprofitable; for by so doing, a man may get knowledge of many\nthings; as of the vanity of earthly things, and the benefit of\nthings above. Thus, in general, but more particularly, by this,\na man may learn the necessity of the new birth; the insufficiency\nof our works; the need of Christ's righteousness, &c. Besides, by\nthis a man may learn, by talk, what it is to repent, to believe,\nto pray, to suffer, or the like; by this also a man may learn what\nare the great promises and consolations of the Gospel, to his own\ncomfort. Further, by this a man may learn to refute false opinions,\nto vindicate the truth, and also to instruct the ignorant.[121]\n\nFAITH. All this is true, and glad am I to hear these things from\nyou.\n\nTALK. Alas! the want of this is the cause why so few understand\nthe need of faith, and the necessity of a work of grace in their\nsoul, in order to eternal life; but ignorantly live in the works\nof the law, by which a man can by no means obtain the kingdom of\nHeaven.\n\nFAITH. But, by your leave, heavenly knowledge of these is the\ngift of God; no man attaineth to them by human industry, or only\nby the talk of them.\n\nTALK. All this I know very well. For a man can receive nothing,\nexcept it be given him from Heaven; all is of grace, not of works. I\ncould give you a hundred scriptures for the confirmation of this.\n\nFAITH. Well, then, said Faithful, what is that one thing that we\nshall at this time found our discourse upon?\n\nTALK. What you will. I will talk of things heavenly, or things\nearthly; things moral, or things evangelical; things sacred, or\nthings profane; things past, or things to come; things foreign, or\nthings at home; things more essential, or things circumstantial;\nprovided that all be done to our profit.\n\nFAITH. Now did Faithful begin to wonder; and stepping to Christian\n(for he walked all this while by himself), he said to him (but\nsoftly), What a brave companion have we got! Surely this man will\nmake a very excellent pilgrim.\n\nCHR. At this Christian modestly smiled, and said, This man, with\nwhom you are so taken, will beguile, with that tongue of his, 20\nof them that know him not.\n\nFAITH. Do you know him, then?\n\nCHR. Know him! Yes, better than he knows himself.\n\nFAITH. Pray, what is he?\n\nCHR. His name is Talkative; he dwelleth in our town; I wonder that\nyou should be a stranger to him, only I consider that our town is\nlarge.\n\nFAITH. Whose son is he? And whereabout does he dwell?\n\nCHR. He is the son of one Say-well; he dwelt in Prating Row; and\nhe is known of all that are acquainted with him, by the name of\nTalkative in Prating Row; and notwithstanding his fine tongue, he\nis but a sorry fellow.[122]\n\nFAITH. Well, he seems to be a very pretty man.\n\nCHR. That is, to them who have not thorough acquaintance with him;\nfor he is best abroad; near home, he is ugly enough. Your saying\nthat he is a pretty man, brings to my mind what I have observed in\nthe work of the painter, whose pictures show best at a distance,\nbut, very near, more unpleasing.\n\nFAITH. But I am ready to think you do but jest, because you smiled.\n\nCHR. God forbid that I should jest (although I smiled) in this\nmatter, or that I should accuse any falsely! I will give you\na further discovery of him. This man is for any company, and for\nany talk; as he talketh now with you, so will he talk when he\nis on the ale-bench; and the more drink he hath in his crown, the\nmore of these things he hath in his mouth; religion hath no place\nin his heart, or house, or conversation; all he hath, lieth in\nhis tongue, and his religion is to make a noise therewith. FAITH.\nSay you so! then am I in this man greatly deceived.[123]\n\nCHR. Deceived! you may be sure of it; remember the proverb, \"They\nsay, and do not\" (Matt. 23:3). But the \"kingdom of God is not\nin word, but in power\" (1 Cor. 4:20). He talketh of prayer, of\nrepentance, of faith, and of the new birth; but he knows but only\nto talk of them. I have been in his family, and have observed\nhim both at home and abroad; and I know what I say of him is the\ntruth. His house is as empty of religion, as the white of an egg\nis of savour. There is there, neither prayer, nor sign of repentance\nfor sin; yea, the brute in his kind serves God far better than\nhe. He is the very stain, reproach, and shame of religion, to all\nthat know him; it can hardly have a good word in all that end of\nthe town where he dwells, through him (Rom. 2:24, 25). Thus say the\ncommon people that know him, A saint abroad, and a devil at home.\nHis poor family finds it so, he is such a churl, such a railer\nat, and so unreasonable with his servants, that they neither know\nhow to do for, or speak to him. Men that have any dealings with\nhim, say, it is better to deal with a Turk than with him; for fairer\ndealing they shall have at their hands. This Talkative (if it be\npossible) will go beyond them, defraud, beguile, and over-reach\nthem. Besides, he brings up his sons to follow his steps; and\nif he findeth in any of them a foolish timorousness (for so he\ncalls the first appearance of a tender conscience), he calls them\nfools, and blockheads, and by no means will employ them in much,\nor speak to their commendations before others. For my part, I\nam of opinion, that he has, by his wicked life, caused many to\nstumble and fall; and will be, if God prevent not, the ruin of\nmany more.[124]\n\nFAITH. Well, my brother, I am bound to believe you; not only\nbecause you say you know him, but also because, like a Christian,\nyou make your reports of men. For I cannot think that you speak\nthese things of ill-will, but because it is even so as you say.\n\nCHR. Had I known him no more than you, I might perhaps have thought\nof him as, at the first, you did; yea, had he received this report\nat their hands only that are enemies to religion, I should have\nthought it had been a slander-a lot that often falls from bad\nmen's mouths upon good men's names and professions; but all these\nthings, yea, and a great many more as bad, of my own knowledge,\nI can prove him guilty of. Besides, good men are ashamed of him;\nthey can neither call him brother, nor friend; the very naming\nof him among them makes them blush, if they know him.\n\nFAITH. Well, I see that saying and doing are two things, and\nhereafter I shall better observe this distinction.\n\nCHR. They are two things indeed, and are as diverse as are the\nsoul and the body; for as the body without the soul is but\na dead carcass, so saying, if it be alone, is but a dead carcass\nalso. The soul of religion is the practical part: \"Pure religion\nand undefiled, before God and the Father, is this, to visit the\nfatherless and widows in their affliction, and to keep himself\nunspotted from the world\" (James 1:27; see ver. 22-26). This\nTalkative is not aware of; he thinks that hearing and saying will\nmake a good Christian, and thus he deceiveth his own soul. Hearing\nis but as the sowing of the seed; talking is not sufficient to\nprove that fruit is indeed in the heart and life; and let us assure\nourselves, that at the day of doom men shall be judged according\nto their fruits (Matt. 13:25). It will not be said then, Did you\nbelieve? but, Were you doers, or talkers only? and accordingly shall\nthey be judged. The end of the world is compared to our harvest;\nand you know men at harvest regard nothing but fruit. Not that\nanything can be accepted that is not of faith, but I speak this\nto show you how insignificant the profession of Talkative will be\nat that day.\n\nFAITH. This brings to my mind that of Moses, by which he describeth\nthe beast that is clean (Lev. 11; Deut. 14). He is such a one that\nparteth the hoof and cheweth the cud; not that parteth the hoof\nonly, or that cheweth the cud only. The hare cheweth the cud, but\nyet is unclean, because be parteth not the hoof. And this truly\nresembleth Talkative, he cheweth the cud, he seeketh knowledge, he\ncheweth upon the word; but he divideth not the hoof, he parteth\nnot with the way of sinners; but, as the hare, he retaineth the\nfoot of a dog or bear, and therefore he is unclean.[125]\n\nCHR. You have spoken, for aught I know, the true Gospel sense of\nthose texts. And I will add another thing: Paul calleth some men,\nyea, and those great talkers too, \"sounding brass, and tinkling\ncymbals,\" that is, as he expounds them in another place, \"things\nwithout life, giving sound\" (1 Cor. 13:1-3; 14:7). Things without\nlife, that is, without the true faith and grace of the Gospel;\nand consequently, things that shall never be placed in the kingdom\nof Heaven among those that are the children of life; though their\nsound, by their talk, be as if it were the tongue or voice of an\nangel.\n\nFAITH. Well, I was not so fond of his company at first, but I am\nas sick of it now. What shall we do to be rid of him?\n\nCHR. Take my advice, and do as I bid you, and you shall find that\nhe will soon be sick of your company too, except God shall touch\nhis heart, and turn it.\n\nFAITH. What would you have me to do?\n\nCHR. Why, go to him, and enter into some serious discourse about\nthe power of religion; and ask him plainly (when he has approved\nof it, for that he will) whether this thing be set up in his heart,\nhouse, or conversation?[126]\n\nFAITH. Then Faithful stepped forward again, and said to Talkative,\nCome, what cheer? How is it now?\n\nTALK. Thank you, well. I thought we should have had a great deal\nof talk by this time.\n\nFAITH. Well, if you will, we will fall to it now; and since you\nleft it with me to state the question, let it be this: How doth\nthe saving grace of God discover itself, when it is in the heart\nof man?\n\nTALK. I perceive then, that our talk must be about the power of\nthings. Well, it is a very good question, and I shall be willing\nto answer you. And take my answer in brief, thus: First, Where\nthe grace of work of God is in the heart, it causeth there a great\noutcry against sin. Secondly-\n\nFAITH. Nay, hold, let us consider of one at once. I think you\nshould rather say, It shows itself by inclining the soul to abhor\nits sin.\n\nTALK. Why, what difference is there between crying out against,\nand abhorring of sin?\n\nFAITH. O! a great deal. A man may cry out against sin of policy,\nbut he cannot abhor it, but by virtue of a godly antipathy against\nit. I have heard many cry out against sin in the pulpit, who yet\ncan abide it well enough in the heart, house, and conversation.\nJoseph's mistress cried out with a loud voice, as if she had been\nvery holy; but she would willingly, notwithstanding that, have\ncommitted uncleanness with him (Gen. 39:15). Some cry out against\nsin, even as the mother cries out against her child in her lap,\nwhen she calleth it slut and naughty girl, and then falls to\nhugging and kissing it.[127]\n\nTALK. You lie at the catch, I perceive.[128]\n\nFAITH. No, not I; I am only for setting things right. But what is\nthe second thing whereby you would prove a discovery of a work of\ngrace in the heart?\n\nTALK. Great knowledge of Gospel mysteries.\n\nFAITH. This sign should have been first; but first or last, it\nis also false; for knowledge, great knowledge, may be obtained in\nthe mysteries of the Gospel, and yet no work of grace in the soul\n(1 Cor. 13). Yea, if a man have all knowledge, he may yet be\nnothing, and so consequently be no child of God. When Christ said,\n\"Do you know all these things?\" and the disciples had answered,\nYes; He addeth, \"Blessed are ye if ye do them.\" He doth not lay\nthe blessing in the knowing of them, but in the doing of them.\nFor there is a knowledge that is not attended with doing: \"He\nthat knoweth his master's will, and doeth it not.\" A man may know\nlike an angel, and yet be no Christian, therefore your sign of\nit is not true. Indeed, to know is a thing that pleaseth talkers\nand boasters; but to do is that which pleaseth God. Not that the\nheart can be good without knowledge; for without that the heart\nis naught. There is, therefore, knowledge and knowledge. Knowledge\nthat resteth in the bare speculation of things; and knowledge\nthat is accompanied with the grace of faith and love; which puts\na man upon doing even the will of God from the heart: the first\nof these will serve the talker; but without the other the true\nChristian is not content. \"Give me understanding, and I shall keep\nThy law; yea, I shall observe it with my whole heart\" (Psa. 119:34).\n\nTALK. You lie at the catch again; this is not for edification.[129]\n\nFAITH. Well, if you please, propound another sign how this work\nof grace discovereth itself where it is.\n\nTALK. Not I, for I see we shall not agree.\n\nFAITH. Well, if you will not, will you give me leave to do it?\n\nTALK. You may use your liberty.\n\nFAITH. A work of grace in the soul discovereth itself, either to\nhim that hath it, or to standers by.\n\nTo him that hath it thus: It gives him conviction of sin, especially\nof the defilement of his nature and the sin of unbelief (for the\nsake of which he is sure to be damned, if he findeth not mercy at\nGod's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John\n16:9; Mark 16:16). This sight and sense of things worketh in him\nsorrow and shame for sin; he findeth, moreover, revealed in Him the\nSaviour of the world, and the absolute necessity of closing with\nHim for life, at the which he findeth hungerings and thirstings\nafter Him; to which hungerings, &c., the promise is made (Psa.\n38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60).\nNow, according to the strength or weakness of his faith in his\nSaviour, so is his joy and peace, so is his love to holiness, so\nare his desires to know Him more, and also to serve Him in this\nworld. But though I say it discovereth itself thus unto him, yet\nit is but seldom that he is able to conclude that this is a work\nof grace; because his corruptions now, and his abused reason, make\nhis mind to misjudge in this matter; therefore, in him that hath\nthis work, there is required a very sound judgment before he can,\nwith steadiness, conclude that this is a work of grace.\n\nTo others, it is thus discovered:\n\n1. By an experimental confession of his faith in Christ (Rom.\n10:10; Phil. 1:27; Matt. 5:19).\n\n2. By a life answerable to that confession; to wit, a life of\nholiness; heart-holiness, family-holiness (if he hath a family),\nand by conversation-holiness in the world; which, in the general,\nteacheth him, inwardly, to abhor his sin, and himself for that, in\nsecret; to suppress it in his family, and to promote holiness in\nthe world; not by talk only, as a hypocrite or talkative person\nmay do, but by a practical subjection, in faith and love, to\nthe power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek.\n20:43). And now, Sir, as to this brief description of the work of\ngrace, and also the discovery of it, if you have aught to object,\nobject; if not, then give me leave to propound to you a second\nquestion.\n\nTALK. Nay, my part is not now to object, but to hear; let me,\ntherefore, have your second question.\n\nFAITH. It is this: Do you experience this first part of this\ndescription of it? and doth your life and conversation testify the\nsame? or standeth your religion in word or in tongue, and not in\ndeed and truth? Pray, if you incline to answer me in this, say\nno more than you know the God above will say Amen to; and, also,\nnothing but what your conscience can justify you in; \"for, not he\nthat commendeth himself is approved, but whom the Lord commendeth.\"\nBesides, to say, I am thus, and thus, when my conversation, and\nall my neighbours, tell me I lie, is great wickedness.[130]\n\nTALK. Then Talkative at first began to blush; but, recovering\nhimself, thus he replied: You come now to experience, to conscience,\nand God; and to appeal to Him for justification of what is spoken.\nThis kind of discourse I did not expect; nor am I disposed to\ngive an answer to such questions, because I count not myself bound\nthereto, unless you take upon you to be a catechiser, and, though\nyou should so do, yet I may refuse to make you my judge. But, I\npray, will you tell me why you ask me such questions?[131]\n\nFAITH. Because I saw you forward to talk, and because I knew not\nthat you had aught else but notion. Besides, to tell you all the\ntruth, I have heard of you, that you are a man whose religion lies\nin talk, and that your conversation gives this your mouth-profession\nthe lie. They say, you are a spot among Christians; and that\nreligion fareth the worse for your ungodly conversation; that some\nalready have stumbled at your wicked ways, and that more are in\ndanger of being destroyed thereby; your religion, and an ale-house,\nand covetousness, and uncleanness, and swearing, and lying, and\nvain company keeping, &c., will stand together. The proverb is\ntrue of you which is said of a whore, to wit, that she is a shame\nto all women; so are you a shame to all professors.[132]\n\nTALK. Since you are ready to take up reports, and to judge so\nrashly as you do, I cannot but conclude you are some peevish or\nmelancholy man, not fit to be discoursed with; and so adieu.[133]\n\nCHR. Then came up Christian, and said to his brother, I told you\nhow it would happen; your words and his lusts could not agree;\nhe had rather leave your company than reform his life. But he is\ngone, as I said; let him go, the loss is no man's but his own;\nhe has saved us the trouble of going from him; for he continuing\n(as I suppose he will do) as he is, he would have been but a blot\nin our company; besides, the apostle says, \"From such withdraw\nthyself.\"\n\nFAITH. But I am glad we had this little discourse with him; it\nmay happen that he will think of it again; however, I have dealt\nplainly with him, and so am clear of his blood, if he perisheth.\n\nCHR. You did well to talk so plainly to him as you did; there is\nbut little of this faithful dealing with men now-a-days, and that\nmakes religion to stink so in the nostrils of many, as it doth;\nfor they are these talkative fools whose religion is only in word,\nand are debauched and vain in their conversation, that (being\nso much admitted into the fellowship of the godly) do puzzle the\nworld, blemish Christianity, and grieve the sincere. I wish that\nall men would deal with such as you have done; then should they\neither be made more conformable to religion, or the company of\nsaints would be too hot for them. Then did Faithful say,\n\nHow Talkative at first lifts up his plumes! How bravely doth he\nspeak! How he presumes To drive down all before him! But so soon\nAs Faithful talks of heart-work, like the moon That's past the\nfull, into the wane he goes. And so will all, but he that HEART-WORK\nknows.\n\nThus they went on talking of what they had seen by the way, and\nso made that way easy which would, otherwise, no doubt, have been\ntedious to them; for now they went through a wilderness.\n\nNow, when they were got almost quite out of this wilderness,\nFaithful chanced to cast his eye back, and espied one coming after\nthem, and he knew him. Oh! said Faithful to his brother, Who comes\nyonder? Then Christian looked, and said, It is my good friend\nEvangelist. Aye, and my good friend too, said Faithful, for it\nwas he that set me the way to the gate. Now was Evangelist come\nup unto them, and thus saluted them:\n\nEVAN. Peace be with you, dearly beloved; and peace be to your\nhelpers. CHR. Welcome, welcome, my good Evangelist; the sight of\nthy countenance brings to my remembrance thy ancient kindness and\nunwearied labouring for my eternal good.\n\nFAITH. And a thousand times welcome, said good Faithful. Thy company,\nO sweet Evangelist, how desirable it is to us poor pilgrims![134]\n\nEVAN. Then said Evangelist, How hath it fared with you, my friends,\nsince the time of our last parting? What have you met with, and\nhow have you behaved yourselves?\n\nThen Christian and Faithful told him of all things that had happened\nto them in the way; and how and with what difficulty, they had\narrived to that place.[135]\n\nEVAN. Right glad am I, said Evangelist, not that you have met with\ntrials, but that you have been victors; and for that you have,\nnotwithstanding many weaknesses, continued in the way to this very\nday.\n\nI say, right glad am I of this thing, and that for mine own sake\nand yours. I have sowed, and you have reaped; and the day is\ncoming, when both he that sowed and they that reaped shall rejoice\ntogether; that is, if you hold out; \"for in due season ye shall\nreap, if ye faint not\" (John 4:36; Gal. 6:9). The crown is before\nyou, and it is an incorruptible one; \"so run, that you may obtain\"\nit (1 Cor. 9:24-27). Some there be that set out for this crown,\nand, after they have gone far for it, another comes in, and takes\nit from them; hold fast, therefore, that you have, let no man take\nyour crown (Rev. 3:11).[136] You are not yet out of the gun-shot\nof the devil; you have not resisted unto blood, striving against\nsin; let the kingdom be always before you, and believe steadfastly\nconcerning things that are invisible. Let nothing that is on this\nside the other world get within you; and, above all, look well to\nyour own hearts, and to the lusts thereof, \"for they are deceitful\nabove all things, and desperately wicked\"; set your faces like a\nflint; you have all power in Heaven and earth on your side.\n\nCHR. Then Christian thanked him for his exhortation; but told him,\nwithal, that they would have him speak further to them for their\nhelp the rest of the way, and the rather, for that they well knew\nthat he was a prophet, and could tell them of things that might\nhappen unto them, and also how they might resist and overcome them.\nTo which request Faithful also consented. So Evangelist began as\nfolloweth:\n\nEVAN. My sons, you have heard in the words of the truth of the Gospel\nthat you must, through many tribulations, enter into the kingdom\nof Heaven. And again, that in every city bonds and afflictions\nabide in you; and therefore you cannot expect that you should go\nlong on your pilgrimage without them, in some sort or other. You\nhave found something of the truth of these testimonies upon you\nalready, and more will immediately follow; for now, as you see,\nyou are almost out of this wilderness, and therefore you will soon\ncome into a town that you will by and by see before you; and in\nthat town you will be hardly beset with enemies, who will strain\nhard but they will kill you; and be you sure that one or both of\nyou must seal the testimony which you hold, with blood; but be you\nfaithful unto death, and the King will give you a crown of life.\nHe that shall die there, although his death will be unnatural,\nand his pain perhaps great, he will yet have the better of his\nfellow; not only because he will be arrived at the Celestial City\nsoonest, but because he will escape many miseries that the other\nwill meet with in the rest of his journey. But when you are come\nto the town, and shall find fulfilled what I have here related,\nthen remember your friend and quit yourselves like men, and commit\nthe keeping of your souls to your God in well-doing, as unto a\nfaithful Creator.[137]\n\nThen I saw in my dream, that when they were got out of the wilderness,\nthey presently saw a town before them, and the name of that town\nis Vanity; and at the town there is a fair kept, called Vanity\nFair: it is kept all the year long; it beareth the name of Vanity\nFair, because the town where it is kept is lighter than vanity;\nand also because all that is there sold, or that cometh thither,\nis vanity. As is the saying of the wise, \"All that cometh is\nvanity\" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).\n\nThis fair is no new-erected business, but a thing of ancient\nstanding; I will show you the original of it.\n\nAlmost 5,000 years agone, there were pilgrims walking to the\nCelestial City as these two honest persons are: and Beelzebub,\nApollyon, and Legion, with their companions, perceiving by the\npath that the pilgrims made, that their way to the city lay through\nthis town of Vanity, they contrived here to set up a fair; a fair\nwherein should be sold all sorts of vanity, and that it should last\nall the year long: therefore at this fair are all such merchandise\nsold, as houses, lands, trades, places, honours, preferments,\ntitles, countries, kingdoms, lusts, pleasures, and delights of\nall sorts, as whores, bawds, wives, husbands, children, masters,\nservants, lives, blood, bodies, souls, silver, gold, pearls,\nprecious stones, and what not.[138] And, moreover, at this fair\nthere is at all times, to be seen juggling, cheats, games, plays,\nfools, apes, knaves, and rogues, and that of every kind.\n\nHere are to be seen too, and that for nothing, thefts, murders,\nadulteries, false swearers, and that of a blood-red colour.[139]\n\nAnd as in other fairs of less moment, there are the several rows\nand streets, under their proper names, where such and such wares\nare vended; so here likewise you have the proper places, rows,\nstreets (viz. countries and kingdoms), where the wares of this\nfair are soonest to be found. Here is the Britain Row, the French\nRow, the Italian Row, the Spanish Row, the German Row, where\nseveral sorts of vanities are to be sold. But, as in other fairs,\nsome one commodity is as the chief of all the fair, so the ware\nof Rome and her merchandise is greatly promoted in this fair;\nonly our English nation, with some others, have taken a dislike\nthereat.[140]\n\nNow, as I said, the way to the Celestial City lies just through\nthis town where this lusty fair is kept; and he that will go to\nthe City, and yet not go through this town, must needs \"go out\nof the world\" (1 Cor. 5:10). The Prince of princes Himself, when\nhere, went through this town to His own country, and that upon\na fair day too; yea, and as I think, it was Beelzebub, the chief\nlord of this fair, that invited Him to buy of his vanities; yea,\nwould have made Him lord of the fair, would He but have done him\nreverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea,\nbecause He was such a person of honour, Beelzebub had Him from\nstreet to street, and showed Him all the kingdoms of the world\nin a little time, that he might, if possible, allure the Blessed\nOne to cheapen and buy some of his vanities; but He had no mind to\nthe merchandise, and therefore left the town, without laying out\nso much as one farthing upon these vanities. This fair, therefore,\nis an ancient thing, of long standing, and a very great fair. Now\nthese Pilgrims, as I said, must needs go through this fair.[141]\nWell, so they did; but, behold, even as they entered into the\nfair, all the people in the fair were moved, and the town itself\nas it were in a hubbub about them; and that for several reasons;\nfor-\n\nFirst, The pilgrims were clothed with such kind of raiment as\nwas diverse from the raiment of any that traded in that fair. The\npeople, therefore, of the fair, made a great gazing upon them:\nsome said they were fools, some they were bedlams, and some they\nare outlandish men[142] (1 Cor. 2:7, 8).\n\nSecondly, And as they wondered at their apparel, so they did\nlikewise at their speech; for few could understand what they said;\nthey naturally spoke the language of Canaan, but they that kept\nthe fair were the men of this world; so that, from one end of the\nfair to the other, they seemed barbarians each to the other.\n\nThirdly, But that which did not a little amuse the merchandisers\nwas, that these pilgrims set very light by all their wares; they\ncared not so much as to look upon them; and if they called upon\nthem to buy, they would put their fingers in their ears, and cry,\n\"Turn away mine eyes from beholding vanity,\"[143] and look upwards,\nsignifying that their trade and traffic was in Heaven (Psa. 119:37;\nPhil. 3:19, 20).\n\nOne chanced mockingly, beholding the carriage of the men, to say\nunto them, What will ye buy? But they, looking gravely upon him,\nanswered, \"We buy the truth\" (Psa. 23:23).[144] At that there\nwas an occasion taken to despise the men the more: some mocking,\nsome taunting, some speaking reproachfully, and some calling upon\nothers to smite them. At last things came to a hubbub, and great\nstir in the fair, insomuch that all order was confounded. Now was\nword presently brought to the great one of the fair, who quickly\ncame down, and deputed some of his most trusty friends to take these\nmen into examination, about whom the fair was almost overturned.\nSo the men were brought to examination; and they that sat upon\nthem, asked them whence they came, whither they went, and what\nthey did there in such an unusual garb? The men told them, that\nthey were pilgrims and strangers in the world, and that they were\ngoing to their own country, which was the heavenly Jerusalem (Heb.\n9:13-16); and that they had given no occasion to the men of the\ntown, nor yet to the merchandisers, thus to abuse them, and to\nlet them in their journey, except it was, for that, when one asked\nthem what they would buy, they said they would buy the truth. But\nthey that were appointed to examine them did not believe them to\nbe any other than bedlams and mad, or else such as came to put\nall things into a confusion in the fair. Therefore they took them\nand beat them, and besmeared them with dirt, and then put them\ninto the cage, that they might be made a spectacle to all the men\nof the fair. There, therefore, they lay for some time, and were\nmade the objects of any man's sport, or malice, or revenge, the\ngreat one of the fair laughing still at all that befell them. But\nthe men being patient, and not rendering railing for railing, but\ncontrariwise, blessing, and giving good words for bad, and kindness\nfor injuries done, some men in the fair that were more observing,\nand less prejudiced than the rest, began to check and blame the\nbaser sort for their continual abuses done by them to the men; they,\ntherefore, in angry manner, let fly at them again, counting them\nas bad as the men in the cage, and telling them that they seemed\nconfederates, and should be made partakers of their misfortunes.[145]\nThe other replied, that for aught they could see, the men were\nquiet, and sober, and intended nobody any harm; and that there\nwere many that traded in their fair, that were more worthy to be\nput into the cage, yea, and pillory too, than were the men that\nthey had abused. Thus, after divers words had passed on both\nsides, the men behaving themselves all the while very wisely and\nsoberly before them, they fell to some blows among themselves,\nand did harm one to another. Then were these two poor men brought\nbefore their examiners again, and there charged as being guilty\nof the late hubbub that had been in the fair. So they beat them\npitifully, and hanged irons upon them, and led them in chains up\nand down the fair, for an example and a terror to others, lest any\nshould speak in their behalf, or join themselves unto them.[146]\nBut Christian and Faithful behaved themselves yet more wisely, and\nreceived the ignominy and shame that was cast upon them, with so\nmuch meekness and patience, that it won to their side, though but\nfew in comparison of the rest, several of the men in the fair.\nThis put the other party yet into greater rage, insomuch that they\nconcluded the death of these two men. Wherefore they threatened,\nthat the cage nor irons should serve their turn, but that they\nshould die, for the abuse they had done, and for deluding the men\nof the fair.\n\nThen were they remanded to the cage again, until further order\nshould be taken with them. So they put them in, and made their\nfeet fast in the stocks.\n\nHere, therefore, they called again to mind what they had heard\nfrom their faithful friend Evangelist, and were the more confirmed\nin their way and sufferings, by what he told them would happen\nto them.[147] They also now comforted each other, that whose lot\nit was to suffer, even he should have the best of it; therefore\neach man secretly wished that he might have that preferment: but\ncommitting themselves to the all-wise disposal of Him that ruleth\nall things, with much content they abode in the condition in which\nthey were, until they should be otherwise disposed of.[148]\n\nThen a convenient time being appointed, they brought them forth\nto their trial, in order to their condemnation. When the time was\ncome, they were brought before their enemies and arraigned. The\nJudge's name was Lord Hate-good. Their indictment was one and the\nsame in substance, though somewhat varying in form, the contents\nwhereof were this-\n\n\"That they were enemies to, and disturbers of their trade; that\nthey had made commotions and divisions in the town, and had won\na party to their own most dangerous opinions, in contempt of the\nlaw of their prince.\"[149]\n\nThen Faithful began to answer, that he had only set himself against\nthat which had set itself against Him that is higher than the\nhighest. And, said he, as for disturbance, I make none, being\nmyself a man of peace; the parties that were won to us, were won\nby beholding our truth and innocence, and they are only turned from\nthe worse to the better. And as to the king you talk of, since be\nis Beelzebub, the enemy of our Lord, I defy him and all his angels.\n\nThen proclamation was made, that they that had aught to say for\ntheir lord the king against the prisoner at the bar, should\nforthwith appear and give in their evidence. So there came in\nthree witnesses, to wit, Envy, Superstition, and Pickthank. They\nwere then asked if they knew the prisoner at the bar; and what\nthey had to say for their lord the king against him.\n\nThen stood forth Envy, and said to this effect, My Lord, I have\nknown this man a long time, and will attest upon my oath before\nthis honourable bench, that he is-\n\nJUDGE. Hold. Give him his oath. (So they sware him). Then he said-\n\nENVY. My Lord, this man, notwithstanding his plausible name, is\none of the vilest men in our country. He neither regardeth prince\nnor people, law nor custom; but doth all that he can to possess\nall men with certain of his disloyal notions,[150] which he in the\ngeneral calls principles of faith and holiness. And, in particular,\nI heard him once myself affirm, that Christianity and the customs\nof our town of Vanity, were diametrically opposite, and could not\nbe reconciled. By which saying, my Lord, he doth at once not only\ncondemn all our laudable doings, but us in the doing of them.\n\nJUDGE. Then did the Judge say to him, Hast thou any more to say?\n\nENVY. My Lord, I could say much more, only I would not be tedious\nto the court. Yet, if need be, when the other gentlemen have given\nin their evidence, rather than anything shall be wanting that will\ndespatch him, I will enlarge my testimony against him. So he was\nbid stand by.\n\nThen they called Superstition, and bid him look upon the prisoner.\nThey also asked, what he could say for their lord the king against\nhim. Then they sware him; so he began.\n\nSUPER. My Lord, I have no great acquaintance with this man, nor do\nI desire to have further knowledge of him; however, this I know,\nthat he is a very pestilent fellow, from some discourse that,\nthe other day, I had with him in this town; for then talking with\nhim, I heard him say, that our religion was naught, and such by\nwhich a man could by no means please God. Which sayings of his,\nmy Lord, your Lordship very well knows, what necessarily thence\nwill follow, to wit, that we do still worship in vain, are yet\nin our sins, and finally shall be damned; and this is that which\nI have to say.[151]\n\nThen was Pickthank sworn, and bid say what he knew, in behalf of\ntheir lord the king, against the prisoner at the bar.\n\nPICK. My Lord, and you gentlemen all, This fellow I have known of\na long time, and have heard him speak things that ought not to be\nspoke; for he hath railed on our noble prince Beelzebub, and hath\nspoken contemptibly of his honourable friends, whose names are\nthe Lord Old Man, the Lord Carnal Delight, the Lord Luxurious,\nthe Lord Desire of Vain Glory, my old Lord Lechery, Sir Having\nGreedy, with all the rest of our nobility; and he hath said,\nmoreover, That if all men were of his mind, if possible, there is\nnot one of these noblemen should have any longer a being in this\ntown. Besides, he hath not been afraid to rail on you, my Lord,\nwho are now appointed to be his judge, calling you an ungodly\nvillain, with many other such like vilifying terms, with which he\nhath bespattered most of the gentry of our town.[152]\n\nWhen this Pickthank had told his tale, the Judge directed his\nspeech to the prisoner at the bar, saying, Thou runagate, heretic,\nand traitor, hast thou heard what these honest gentlemen have\nwitnessed against thee?\n\nFAITH. May I speak a few words in my own defence?\n\nJUDGE. Sirrah! Sirrah! thou deservest to live no longer, but to\nbe slain immediately upon the place; yet, that all men may see\nour gentleness towards thee, let us hear what thou, vile runagate,\nhast to say.\n\nFAITH. 1. I say, then, in answer to what Mr. Envy hath spoken,\nI never said aught but this, That what rule, or laws, or custom,\nor people, were flat against the Word of God, are diametrically\nopposite to Christianity. If I have said amiss in this, convince\nme of my error, and I am ready here before you to make my recantation.\n\n2. As to the second, to wit, Mr. Superstition, and his charge\nagainst me, I said only this, That in the worship of God there is\nrequired a Divine faith; but there can be no Divine faith without\na Divine revelation of the will of God. Therefore, whatever is\nthrust into the worship of God that is not agreeable to Divine\nrevelation, cannot be done but by a human faith, which faith will\nnot be profitable to eternal life.\n\n3. As to what Mr. Pickthank hath said, I say (avoiding terms, as\nthat I am said to rail, and the like), that the prince of this\ntown, with all the rabblement, his attendants, by this gentleman\nnamed, are more fit for a being in hell, than in this town and\ncountry: and so, the Lord have mercy upon me![153]\n\nThen the Judge called to the jury (who all this while stood by,\nto hear and observe);[154] Gentlemen of the jury, you see this\nman about whom so great an uproar hath been made in this town.\nYou have also heard what these worthy gentlemen have witnessed\nagainst him. Also you have heard his reply and confession. It\nlieth now in your breasts to hang him, or save his life; but yet\nI think meet to instruct you into our law.\n\nThere was an Act made in the days of Pharaoh the Great, servant\nto our prince, that lest those of a contrary religion should\nmultiply, and grow too strong for him, their males should be\nthrown into the river (Exo. 1). There was also an Act made in the\ndays of Nebuchadnezzar the Great, another of his servants, that\nwhosoever would not fall down and worship his golden image, should\nbe thrown into a fiery furnace (Dan. 3). There was also an Act made\nin the days of Darius, that whoso, for some time, called upon any\nGod but him, should be cast into the lions' den (Dan. 6). Now the\nsubstance of these laws this rebel has broken, not only in thought\n(which is not to be borne) but also in word and deed; which must\ntherefore needs be intolerable.\n\nFor that of Pharaoh, his law was made upon a supposition, to\nprevent mischief, no crime being yet apparent; but here is a crime\napparent. For the second and third, you see he disputeth against\nour religion; and for the treason he hath confessed, he deserveth\nto die the death.\n\nThen went the jury out, whose names were, Mr. Blind-man, Mr.\nNo-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady,\nMr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light,\nand Mr. Implacable; who every one gave in his private verdict\nagainst him among themselves, and afterwards unanimously concluded\nto bring him in guilty before the Judge. And first, among themselves,\nMr. Blind-man, the foreman, said, I see clearly that this man is\na heretic.[155] Then said Mr. No-good, Away with such a fellow\nfrom the earth. Ay, said Mr. Malice, for I hate the very looks of\nhim. Then said Mr. Love-lust, I could never endure him. Nor I,\nsaid Mr. Live-loose, for he would always be condemning my way. Hang\nhim, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind.\nMy heart riseth against him, said Mr. Enmity. He is a rogue, said\nMr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us\ndespatch him out of the way, said Mr. Hate-light. Then said Mr.\nImplacable, Might I have all the world given me, I could not\nbe reconciled to him; therefore, let us forthwith bring him in\nguilty of death.[156] And so they did; therefore he was presently\ncondemned, to be had from the place where he was, to the place\nfrom whence he came, and there to be put to the most cruel death\nthat could be invented.[157]\n\nThey, therefore, brought him out, to do with him according to their\nlaw; and, first, they scourged him, then they buffeted him, then\nthey lanced his flesh with knives; after that, they stoned him\nwith stones, then pricked him with their swords; and, last of all,\nthey burned him to ashes at the stake. Thus came Faithful to his\nend.[158]\n\nNow I saw that there stood behind the multitude, a chariot and\na couple of horses, waiting for Faithful, who (so soon as his\nadversaries had despatched him) was taken up into it, and straightway\nwas carried up through the clouds, with sound of trumpet, the\nnearest way to the Celestial Gate.[159] But as for Christian, he\nhad some respite, and was remanded back to prison. So he there\nremained for a space; but He that overrules all things, having\nthe power of their rage in His own hand, so wrought it about, that\nChristian for that time escaped them, and went his way;[160] and\nas he went, he sang, saying-\n\nWell, Faithful, thou hast faithfully profest Unto thy Lord; with\nwhom thou shalt be blest, When faithless ones, with all their\nvain delights, Are crying out under their hellish plights, Sing,\nFaithful, sing, and let thy name survive; For, though they kill'd\nthee, thou art yet alive.\n\nNow I saw in my dream, that Christian went not forth alone, for\nthere was one whose name was Hopeful (being made so by the beholding\nof Christian and Faithful in their words and behaviour, in their\nsufferings at the Fair), who joined himself unto him, and, entering\ninto a brotherly covenant, told him that he would be his companion.\nThus, one died to bear testimony to the truth, and another\nrises out of his ashes, to be a companion with Christian in his\npilgrimage.[161] This Hopeful also told Christian, that there were\nmany more of the men in the Fair, that would take their time and\nfollow after.\n\nSo I saw that quickly after they were got out of the Fair, they\novertook one that was going before them, whose name was By-ends;\nso they said to him, What countryman, Sir? and how far go you this\nway? He told them, that he came from the town of Fair-speech, and\nhe was going to the Celestial City, but told them not his name.\n\nFrom Fair-speech! said Christian. Is there any good that lives\nthere? (Prov. 26:25).\n\nBY-ENDS. Yes, said By-ends, I hope.\n\nCHR. Pray, Sir, What may I call you? Said Christian.\n\nBY-ENDS. I am a stranger to you, and you to me: if you be going this\nway, I shall be glad of your company; if not, I must be content.\n\nCHR. This town of Fair-speech, said Christian, I have heard of;\nand, as I remember, they say it is a wealthy place.\n\nBY-ENDS. Yes, I will assure you that it is; and I have very many\nrich kindred there.\n\nCHR. Pray, who are your kindred there? if a man may be so bold.\n\nBY-ENDS. Almost the whole town; and in particular, my Lord\nTurn-about, my Lord Time-server, my Lord Fair-speech (from whose\nancestors that town first took its name), also Mr. Smooth-man,\nMr. Facing-both-ways, Mr. Any-thing; and the parson of our parish,\nMr. Two-tongues, was my mother's own brother, by father's side;\nand to tell you the truth, I am become a gentleman of good quality,\nyet my great-grandfather was but a waterman, looking one way and\nrowing another, and I got most of my estate by the same occupation.\n\nCHR. Are you a married man?\n\nBY-ENDS. Yes, and my wife is a very virtuous woman, the daughter\nof a virtuous woman; she was my Lady Feigning's daughter, therefore\nshe came of a very honourable family, and is arrived to such\na pitch of breeding, that she knows how to carry it to all, even\nto prince and peasant. It is true we somewhat differ in religion\nfrom those of the stricter sort, yet but in two small points;\nfirst, we never strive against wind and tide; secondly, we are\nalways most zealous when religion goes in his silver slippers; we\nlove much to walk with him in the street, if the sun shines, and\nthe people applaud him.[162]\n\nThen Christian stepped a little aside to his fellow Hopeful, saying,\nIt runs in my mind that this is one By-ends of Fair-speech; and if\nit be he, we have as very a knave in our company, as dwelleth in\nall these parts. Then said Hopeful, Ask him; methinks he should\nnot be ashamed of his name. So Christian came up with him again,\nand said, Sir, you talk as if you knew something more than all the\nworld doth;[163] and if I take not my mark amiss, I deem I have\nhalf a guess of you: Is not your name Mr. By-ends, of Fair-speech?\n\nBY-ENDS. This is not my name, but indeed it is a nickname that is\ngiven me by some that cannot abide me; and I must be content to\nbear it as a reproach, as other good men have borne theirs before\nme.\n\nCHR. But did you never give an occasion to men to call you by this\nname?\n\nBY-ENDS. Never, never! The worst that ever I did to give them an\noccasion to give me this name was, that I had always the luck to\njump in my judgment with the present way of the times, whatever it\nwas, and my chance was to get thereby; but if things are thus cast\nupon me, let me count them a blessing; but let not the malicious\nload me therefore with reproach.\n\nCHR. I thought, indeed, that you were the man that I heard of;\nand to tell you what I think, I fear this name belongs to you more\nproperly than you are willing we should think it doth.\n\nBY-ENDS. Well, if you will thus imagine, I cannot help it; you\nshall find me a fair company-keeper, if you will still admit me\nyour associate.\n\nCHR. If you will go with us, you must go against wind and tide;[164]\nthe which, I perceive, is against your opinion; you must also own\nreligion in his rags, as well as when in his silver slippers; and\nstand by him, too, when bound in irons, as well as when he walketh\nthe streets with applause.\n\nBY-ENDS. You must not impose, nor lord it over my faith; leave me\nto my liberty, and let me go with you.\n\nCHR. Not a step further, unless you will do in what I propound,\nas we.\n\nThen said By-ends, I shall never desert my old principles, since\nthey are harmless and profitable. If I may not go with you, I must\ndo as I did before you overtook me, even go by myself, until some\novertake me that will be glad of my company.[165]\n\nNow I saw in my dream, that Christian and Hopeful forsook him,\nand kept their distance before him; but one of them looking back,\nsaw three men following Mr. By-ends, and behold, as they came up\nwith him, he made them a very low conge; and they also gave him a\ncompliment. The men's names were Mr. Hold-the-world, Mr. Money-love,\nand Mr. Save-all;[166] men that Mr. By-ends had formerly been\nacquainted with; for in their minority they were schoolfellows,\nand were taught by one Mr. Gripeman, a schoolmaster in Love-gain,\nwhich is a market town in the county of Coveting, in the north. This\nschoolmaster taught them the art of getting, either by violence,\ncozenage, flattery, lying, or by putting on a guise of religion;\nand these four gentlemen had attained much of the art of their\nmaster, so that they could each of them have kept such a school\nthemselves.\n\nWell, when they had, as I said, thus saluted each other, Mr.\nMoney-love said to Mr. By-ends, Who are they upon the road before\nus? (for Christian and Hopeful were yet within view). BY-ENDS.\nThey are a couple of far countrymen, that, after their mode, are\ngoing on pilgrimage.\n\nMONEY-LOVE. Alas! Why did they not stay, that we might have had\ntheir good company? for they, and we, and you, Sir, I hope, are\nall going on a pilgrimage.\n\nBY-ENDS. We are so, indeed; but the men before us are so rigid,\nand love so much their own notions,[167] and do also so lightly\nesteem the opinions of others, that let a man be never so godly,\nyet if he jumps not with them in all things, they thrust him quite\nout of their company.\n\nSAVE-ALL. That is had, but we read of some that are righteous\novermuch;[168] and such men's rigidness prevails with them to\njudge and condemn all but themselves. But, I pray, what, and how\nmany, were the things wherein you differed?[169]\n\nBY-ENDS. Why, they, after their headstrong manner, conclude that\nit is duty to rush on their journey all weathers; and I am for\nwaiting for wind and tide. They are for hazarding all for God at\na clap; and I am for taking all advantages to secure my life and\nestate. They are for holding their notions, though all other men\nare against them; but I am for religion in what, and so far as the\ntimes, and my safety, will bear it. They are for religion when in\nrags and contempt; but I am for him when he walks in his golden\nslippers, in the sunshine, and with applause.[170]\n\nMR. HOLD-THE-WORLD. Aye, and hold you there still, good Mr. By-ends;\nfor, for my part, I can count him but a fool, that, having the\nliberty to keep what he has, shall be so unwise as to lose it.\nLet us be wise as serpents; it is best to make hay when the sun\nshines; you see how the bee lieth still all winter, and bestirs her\nonly when she can have profit with pleasure. God sends sometimes\nrain, and sometimes sunshine; if they be such fools to go through\nthe first, yet let us be content to take fair weather along with\nus. For my part, I like that religion best, that will stand with\nthe security of God's good blessings unto us; for who can imagine,\nthat is ruled by his reason, since God has bestowed upon us the\ngood things of this life, but that He would have us keep them\nfor His sake? Abraham and Solomon grew rich in religion. And Job\nsays, that a good man shall lay up gold as dust. But he must not\nbe such as the men before us, if they be as you have described\nthem.\n\nMR. SAVE-ALL. I think that we are all agreed in this matter, and\ntherefore there needs no more words about it.[171]\n\nMR. MONEY-LOVE. No, there needs no more words about this matter\nindeed; for he that believes neither Scripture nor reason (and\nyou see we have both on our side), neither knows his own liberty,\nnor seeks his own safety.[172]\n\nMR. BY-ENDS. My brethren, we are, as you see, going all on pilgrimage;\nand for our better diversion from things that are bad, give me\nleave to propound unto you this question: Suppose a man, a minister,\nor a tradesman, &c., should have an advantage lie before him,\nto get the good blessings of this life, yet so as that he can by\nno means come by them except, in appearance at least, he becomes\nextraordinary zealous in some points of religion that he meddled\nnot with before; may he not use this means to attain his end, and\nyet be a right honest man?\n\nMR. MONEY-LOVE. I see the bottom of your question; and, with these\ngentlemen's good leave, I will endeavour to shape you an answer.\nAnd first to speak to your question as it concerns a minister\nhimself: Suppose a minister, a worthy man, possessed but of a\nvery small benefice, and has in his eye a greater, more fat, and\nplump by far; he has also now an opportunity of getting of it, yet\nso as by being more studious, by preaching more frequently, and\nzealously, and, because the temper of the people requires it, by\naltering of some of his principles; for my part, I see no reason\nbut a man may do this (provided he has a call), aye, and more a\ngreat deal besides, and yet be an honest man. For why-\n\n1. His desire of a greater benefice is lawful (this cannot be\ncontradicted), since it is set before him by Providence; so then,\nhe may get it, if he can, making no question for conscience sake.\n\n2. Besides, his desire after that benefice makes him more studious,\na more zealous preacher, &c., and so makes him a better man; yea,\nmakes him better improve his parts, which is according to the mind\nof God.\n\n3. Now, as for his complying with the temper of his people, by\ndissenting, to serve them, some of his principles, this argueth-(l).\nThat he is of a self-denying temper. (2). Of a sweet and winning\ndeportment. And so (3). More fit for the ministerial function.\n\n4. I conclude then, that a minister that changes a small for a\ngreat, should not, for so doing, be judged as covetous; but rather,\nsince he is improved in his parts and industry thereby, be counted\nas one that pursues his call, and the opportunity put into his\nhand to do good.[173]\n\nAnd now to the second part of the question, which concerns the\ntradesman you mentioned. Suppose such an one to have but a poor\nemploy in the world, but by becoming religious, he may mend his\nmarket, perhaps get a rich wife, or more, and far better customers\nto his shop; for my part, I see no reason but that this may be\nlawfully done. For why-\n\n1. To become religious is a virtue, by what means soever a man\nbecomes so.\n\n2. Nor is it unlawful to get a rich wife, or more custom to my\nshop.\n\n3. Besides, the man that gets these by becoming religious, gets\nthat which is good, of them that are good, by becoming good himself;\nso then here is a good wife, and good customers, and good gain,\nand all these by becoming religious, which is good; therefore,\nto become religious to get all these, is a good and profitable\ndesign.[174]\n\nThis answer, thus made by this Mr. Money-love to Mr. By-end's\nquestion, was highly applauded by them all; wherefore they concluded,\nupon the whole, that it was most wholesome and advantageous. And\nbecause, as they thought, no man was able to contradict it, and\nbecause Christian and Hopeful were yet within call, they jointly\nagreed to assault them with the question as soon as they overtook\nthem; and the rather because they had opposed Mr. By-ends before.\nSo they called after them, and they stopped, and stood still till\nthey came up to them; but they concluded, as they went, that not\nMr. By-ends, but old Mr. Hold-the-world, should propound the question\nto them, because, as they supposed, their answer to him would be\nwithout the remainder of that heat that was kindled betwixt Mr.\nBy-ends and them, at their parting a little before.\n\nSo they came up to each other, and after a short salutation, Mr.\nHold-the-world propounded the question to Christian and his fellow,\nand bid them to answer it if they could.\n\nCHR. then said Christian, Even a babe in religion may answer 10,000\nsuch questions. For if it be unlawful to follow Christ for loaves\n(as it is in the sixth of John), how much more abominable is it\nto make of him and religion a stalking-horse, to get and enjoy the\nworld![175] Nor do we find any other than heathens, hypocrites,\ndevils, and witches, that are of this opinion.[176]\n\n1. Heathens; for when Hamor and Shechem had a mind to the daughter\nand cattle of Jacob, and saw that there was no ways for them\nto come at them, but by becoming circumcised; they say to their\ncompanions, if every male of us be circumcised, as they are\ncircumcised, shall not their cattle, and their substance, and\nevery beast of theirs, be ours? Their daughter and their cattle\nwere that which they sought to obtain, and their religion the\nstalking-horse they made use of to come at them. Read the whole\nstory (Gen. 34:20-23).\n\n2. The hypocritical Pharisees were also of this religion; long\nprayers were their pretence; but to get widows' houses was their\nintent; and greater damnation was from God their judgment (Luke\n20:46, 47).\n\n3. Judas the devil was also of this religion; he was religious\nfor the bag, that he might be possessed of what was therein; but\nhe was lost, cast away, and the very son of perdition.\n\n4. Simon the witch was of this religion too; for he would have\nhad the Holy Ghost, that he might have got money therewith; and\nhis sentence from Peter's mouth was according (Acts 8:19-20).\n\n5. Neither will it out of my mind, but that that man that takes\nup religion for the world, will throw away religion for the world;\nfor so surely as Judas designed the world in becoming religious,\nso surely did he also sell religion and his Master for the same.\nTo answer the question therefore affirmatively, as I perceive you\nhave done; and to accept of, as authentic, such answer, is both\nheathenish, hypocritical, and devilish; and your reward will be\naccording to your works.[177] Then they stood staring one upon\nanother, but had not wherewith to answer Christian. Hopeful also\napproved of the soundness of Christian's answer; so there was a\ngreat silence among them. Mr. By-ends and his company also staggered\nand kept behind, that Christian and Hopeful might outgo them. Then\nsaid Christian to his fellow, If these men cannot stand before\nthe sentence of men, what will they do with the sentence of God?\nAnd if they are mute when dealt with by vessels of clay, what will\nthey do when they shall be rebuked by the flames of a devouring\nfire?[178]\n\nThen Christian and Hopeful outwent them again, and went till they\ncame at a delicate plain, called Ease, where they went with much\ncontent; but that plain was but narrow, so they were quickly got\nover it. Now at the further side of that plain, was a little Hill\ncalled Lucre, and in that hill a silver mine, which some of them\nthat had formerly gone that way, because of the rarity of it, had\nturned aside to see; but going too near the brink of the pit, the\nground being deceitful under them, broke, and they were slain;\nsome also had been maimed there, and could not, to their dying\nday, be their own men again.\n\nThen I saw in my dream, that a little off the road, over against\nthe silver mine, stood Demas (gentleman-like) to call to passengers\nto come and see; who said to Christian and his fellow, Ho! turn\naside hither, and I will show you a thing.[179]\n\nCHR. What thing so deserving as to turn us out of the way to see\nit?\n\nDEMAS. Here is a silver mine, and some digging in it for treasure.\nIf you will come, with a little pains you may richly provide for\nyourselves.\n\nHOPE. Then said Hopeful, Let us go see.[180]\n\nCHR. Not I, said Christian, I have heard of this place before now;\nand how many have there been slain; and besides that, treasure\nis a snare to those that seek it; for it hindereth them in their\npilgrimage. Then Christian called to Demas, saying, Is not the\nplace dangerous? Hath it not hindered many in their pilgrimage?\n(Hosea 14:8).\n\nDEMAS. Not very dangerous, except to those that are careless (but\nwithal, he blushed as he spake).\n\nCHR. Then said Christian to Hopeful, Let us not stir a step, but\nstill keep on our way.\n\nHOPE. I will warrant you, when By-ends comes up, if he hath the\nsame invitation as we, he will turn in thither to see.\n\nCHR. No doubt thereof, for his principles lead him that way, and\na hundred to one but he dies there.\n\nDEMAS. Then Demas called again, saying, But will you not come over\nand see?\n\nCHR. Then Christian roundly answered, saying, Demas, thou art an\nenemy to the right ways of the Lord of this way, and hast been\nalready condemned for thine own turning aside, by one of his\nMajesty's judges (2 Tim. 4:10); and why seekest thou to bring us\ninto the like condemnation? Besides, if we at all turn aside, our\nLord the King will certainly hear thereof, and will there put us\nto shame, where we would stand with boldness before Him. Demas\ncried again, That he also was one of their fraternity; and that if\nthey would tarry a little, he also himself would walk with them.\n\nCHR. Then said Christian, What is thy name? Is it not the same by\nthe which I have called thee?\n\nDEMAS. Yes, my name is Demas; I am the son of Abraham.\n\nCHR. I know you; Gehazi was your great-grandfather, and Judas\nyour father; and you have trod in their steps (2 Kings 5:20; Matt.\n26:14, 15; 27:1-5). It is but a devilish prank that thou usest;\nthy father was hanged for a traitor, and thou deservest no better\nreward. Assure thyself, that when we come to the King, we will do\nHim word of this thy behaviour. Thus they went their way.\n\nBy this time By-ends and his companions were come again within\nsight, and they, at the first beck, went over to Demas. Now,\nwhether they fell into the pit by looking over the brink thereof,\nor whether they went down to dig, or whether they were smothered\nin the bottom by the damps that commonly arise, of these things\nI am not certain; but this I observed, that they never were seen\nagain in the way.[181] Then sang Christian-\n\nBy-ends and silver Demas both agree; One calls, the other runs,\nthat he may be A sharer in his lucre; so these do Take up in this\nworld, and no further go.\n\nNow I saw that, just on the other side of this plain, the Pilgrims\ncame to a place where stood an old monument, hard by the highway\nstrange side; at the sight of which they were both concerned,\nbecause of the strangeness of the form thereof; for it seemed to\nthem as if it had been a woman transformed into the shape of a\npillar; here therefore they stood looking, and looking upon it, but\ncould not for a time tell what they should make thereof. At last\nHopeful espied written above the head thereof, a writing in an\nunusual hand; but he being no scholar, called to Christian (for he\nwas learned) to see if he could pick out the meaning; so he came,\nand after a little laying of letters together, he found the same\nto be this, \"Remember Lot's wife.\" So he read it to his fellow;\nafter which they both concluded that that was the pillar of\nsalt into which Lot's wife was turned, for her looking back with\na covetous heart, when she was going from Sodom for safety[182]\n(Gen. 19:260); which sudden and amazing sight gave them occasion\nof this discourse.\n\nCHR. Ah, my brother! this is a seasonable sight; it came opportunely\nto us after the invitation which Demas gave us to come over to\nview the Hill Lucre; and had we gone over, as he desired us, and\nas thou wast inclining to do, my brother, we had, for aught I\nknow, been made ourselves like this woman, a spectacle for those\nthat shall come after to behold.\n\nHOPE. I am sorry that I was so foolish, and am made to wonder\nthat I am not now as Lot's wife; for wherein was the difference\nbetwixt her sin and mine? She only looked back; and I had a desire\nto go see. Let grace be adored, and let me be ashamed, that ever\nsuch a thing should be in mine heart.\n\nCHR. Let us take notice of what we see here, for our help for time\nto come. This woman escaped one judgment, for she fell not by the\ndestruction of Sodom; yet she was destroyed by another, as we see\nshe is turned into a pillar of salt.\n\nHOPE. True, and she may be to us both caution and example;\ncaution, that we should shun her sin; or a sign of what judgment\nwill overtake such as shall not be prevented by this caution; so\nKorah, Dathan, and Abiram, with the 250 men that perished in their\nsin, did also become a sign or example to others to beware (Num.\n26:9, 10). But above all, I muse at one thing, to wit, how Demas\nand his fellows can stand so confidently yonder to look for that\ntreasure, which this woman, but for looking behind her, after (for\nwe read not that she stepped one foot out of the way) was turned\ninto a pillar of salt; especially since the judgment which overtook\nher did make her an example, within sight of where they are; for\nthey cannot choose but see her, did they but lift up their eyes.\n\nCHR. It is a thing to be wondered at, and it argueth that their\nhearts are grown desperate in the case; and I cannot tell who\nto compare them to so fitly, as to them that pick pockets in the\npresence of the judge, or that will out purses under the gallows.[183]\nIt is said of the men of Sodom, that they were sinners exceedingly,\nbecause they were sinners before the Lord, that is, in His eyesight,\nand notwithstanding the kindnesses that He had showed them (Gen.\n13:13), for the land of Sodom was now like the garden of Eden\nheretofore (Gen. 13:10). This, therefore, provoked Him the more to\njealousy, and made their plague as hot as the fire of the Lord out\nof Heaven could make it. And it is most rationally to be concluded,\nthat such, even such as these are, that shall sin in the sight, yea,\nand that too in despite of such examples that are set continually\nbefore them, to caution them to the contrary, must be partakers\nof severest judgments.\n\nHOPE. Doubtless thou hast said the truth; but what a mercy is\nit, that neither thou, but especially I, am not made myself this\nexample! This ministereth occasion to us to thank God, to fear\nbefore Him, and always to remember Lot's wife.[184]\n\nI saw, then, that they went on their way to a pleasant river; which\nDavid the king called \"the river of God,\" but John \"the river of\nthe water of life\"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now their\nway lay just upon the bank of the river; here, therefore, Christian\nand his companion walked with great delight; they drank also\nof the water of the river, which was pleasant, and enlivening to\ntheir weary spirits:[186] besides, on the banks of this river, on\neither side, were green trees, that bore all manner of fruit; and\nthe leaves of the trees were good for medicine; with the fruit\nof these trees they were also much delighted; and the leaves they\neat to prevent surfeits, and other diseases that are incident\nto those that heat their blood by travels. On either side of the\nriver was also a meadow, curiously beautified with lilies, and\nit was green all the year long. In this meadow they lay down, and\nslept; for here they might lie down safely. When they awoke, they\ngathered again of the fruit of the trees, and drank again of the\nwater of the river, and then lay down again to sleep (Psa. 23:2;\nIsa. 14:30). Thus they did several days and nights.[187] Then they\nsang-\n\nBehold ye how these crystal streams do glide, To comfort pilgrims\nby the highway side; The meadows green, besides their fragrant\nsmell, Yield dainties for them: and he that can tell What pleasant\nfruit, yea, leaves, these trees do yield, Will soon sell all, that\nhe may buy this field.\n\nSo when they were disposed to go on (for they were not, as yet,\nat their journey's end), they ate and drank, and departed.[188]\n\nNow, I beheld in my dream, that they had not journeyed far, but\nthe river and the way for a time parted; at which they were not a\nlittle sorry; yet they durst not go out of the way. Now the way\nfrom the river was rough, and their feet tender, by reason of\ntheir travels; \"so the souls of the pilgrims were much discouraged\nbecause of the way\" (Num. 21:4). Wherefore, still as they went\non, they wished for better way.[189] Now, a little before them,\nthere was on the left hand of the road a meadow, and a stile to\ngo over into it; and that meadow is called By-path Meadow. Then\nsaid Christian to his fellow, If this meadow lieth along by our\nway-side, let us go over into it.[190] Then he went to the stile\nto see, and behold, a path lay along by the way, on the other side\nof the fence. It is according to my wish, said Christian. Here is\nthe easiest going; come, good Hopeful, and let us go over.\n\nHOPE. But how if this path should lead us out of the way?[191]\n\nCHR. That is not like, said the other. Look, doth it not go along\nby the way-side? So Hopeful, being persuaded by his fellow, went\nafter him over the stile. When they were gone over, and were got\ninto the path, they found it very easy for their feet; and withal,\nthey, looking before them, espied a man walking as they did (and\nhis name was Vain-confidence); so they called after him, and asked\nhim whither that way led. He said, to the Celestial Gate.[192]\nLook, said Christian, did not I tell you so? By this you may see\nwe are right. So they followed, and he went before them. But,\nbehold, the night came on, and it grew very dark; so that they\nthat were behind, lost the sight of him that went before.\n\nHe, therefore, that went before[193] (Vain-confidence by name),\nnot seeing the way before him, fell into a deep pit (Isa. 9:16),\nwhich was on purpose there made, by the Prince of those grounds,\nto catch vain-glorious fools withal, and was dashed in pieces with\nhis fall.[194]\n\nNow Christian and his fellow heard him fall. So they called to\nknow the matter, but there was none to answer; only they heard a\ngroaning. Then said Hopeful, Where are we now? Then was his fellow\nsilent, as mistrusting that he had led him out of the way; and now\nit began to rain, and thunder, and lighten[195] in a very dreadful\nmanner; and the water rose amain.[196]\n\nThen Hopeful groaned in himself, saying, O that I had kept on my\nway!\n\nCHR. Who could have thought that this path should have led us out\nof the way?\n\nHOPE. I was afraid on it at the very first, and therefore gave\nyou that gentle caution. I would have spoke plainer, but that you\nare older than I.[197]\n\nCHR. Good brother, be not offended; I am sorry I have brought\nthee out of the way, and that I have put thee into such imminent\ndanger; pray, my brother, forgive me; I did not do it of an evil\nintent.[198]\n\nHOPE. Be comforted, my brother, for I forgive thee; and believe\ntoo that this shall be for our good.\n\nCHR. I am glad I have with me a merciful brother; but we must not\nstand thus: let us try to go back again.\n\nHOPE. But, good brother, let me go before.\n\nCHR. No, if you please, let me go first, that if there be any\ndanger, I may be first therein, because by my means we are both\ngone out of the way.\n\nHOPE. No, said Hopeful, you shall not go first; for your mind\nbeing troubled may lead you out of the way again. Then, for their\nencouragement, they heard the voice of one saying, \"Set thine heart\ntoward the highway, even the way which thou wentest; turn again\"\n(Jer. 31:21). But by this time the waters were greatly risen, by\nreason of which the way of going back was very dangerous. (Then\nI thought that it is easier going out of the way when we are in,\nthan going in when we are out). Yet they adventured to go back,\nbut it was so dark, and the flood was so high, that in their going\nback they had like to have been drowned nine or 10 times.[199]\n\nNeither could they, with all the skill they had, get again to\nthe stile that night. Wherefore, at last, lighting under a little\nshelter, they sat down there until the day-break; but, being weary,\nthey fell asleep. Now there was, not far from the place where they\nlay, a castle, called Doubting Castle, the owner whereof was Giant\nDespair;[200] and it was in his grounds they now were sleeping:\nwherefore he, getting up in the morning early, and walking up and\ndown in his fields, caught Christian and Hopeful asleep in his\ngrounds. Then, with a grim and surly voice, he bid them awake;\nand asked them whence they were, and what they did in his grounds.\nThey told him they were pilgrims, and that they had lost their\nway. Then said the Giant, You have this night trespassed on me,\nby trampling in, and lying on my grounds, and therefore you must\ngo along with me. So they were forced to go, because he was stronger\nthan they.[201] They also had but little to say, for they knew\nthemselves in a fault. The Giant therefore drove them before him,\nand put them into his castle, into a very dark dungeon, nasty and\nstinking to the spirits of these two men (Psa. 88:18). Here then\nthey lay from Wednesday morning till Saturday night, without one\nbit of bread, or drop of drink, or light, or any to ask how they\ndid; they were therefore here in evil case, and were far from\nfriends and acquaintance. Now in this place Christian had double\nsorrow,[202] because it was through his unadvised counsel that\nthey were brought into this distress.[203]\n\nNow, Giant Despair had a wife, and her name was Diffidence.[204]\nSo, when he was gone to bed, he told his wife what he had done; to\nwit, that he had taken a couple of prisoners, and cast them into\nhis dungeon, for trespassing on his grounds. Then he asked her\nalso what he had best to do further to them. So she asked him\nwhat they were, whence they came, and whither they were bound; and\nhe told her. Then she counselled him, that when he arose in the\nmorning he should beat them without any mercy. So, when he arose,\nhe getteth him a grievous crab-tree cudgel, and goes down into\nthe dungeon to them, and there first falls to rating of them as if\nthey were dogs, although they never gave him a word of distaste.\nThen he falls upon them, and beats them fearfully, in such sort,\nthat they were not able to help themselves, or to turn them upon\nthe floor. This done, he withdraws and leaves them, there to condole\ntheir misery, and to mourn under their distress. So all that day\nthey spent the time in nothing but sighs and bitter lamentations.\nThe next night, she, talking with her husband about them further,\nand understanding that they were yet alive, did advise him to\ncounsel them to make away themselves. So when morning was come,\nhe goes to them in a surly manner as before, and perceiving them\nto be very sore with the stripes that he had given them the day\nbefore, he told them, that since they were never like to come out\nof that place, their only way would be forthwith to make an end\nof themselves, either with knife, halter, or poison, for why, said\nhe, should you choose life, seeing it is attended with so much\nbitterness?[205] But they desired him to let them go. With that\nhe looked ugly upon them, and, rushing to them, had doubtless made\nan end of them himself, but that he fell into one of his fits (for\nhe sometimes, in sunshiny weather, fell into fits),[206] and lost\nfor a time the use of his hand; wherefore he withdrew, and left\nthem as before, to consider what to do. Then did the prisoners\nconsult between themselves, whether it was best to take his counsel\nor no; and thus they began to discourse:\n\nCHR. Brother, said Christian, what shall we do? The life that we\nnow live is miserable. For my part, I know not whether is best,\nto live thus, or to die out of hand. \"My soul chooseth strangling\nrather than life,\" and the grave is more easy for me than this\ndungeon (Job 7:15). Shall we be ruled by the Giant?[207]\n\nHOPE. Indeed, our present condition is dreadful, and death would\nbe far more welcome to me than thus for ever to abide; but yet,\nlet us consider, the Lord of the country to which we are going hath\nsaid, Thou shalt do no murder: no, not to another man's person;\nmuch more, then, are we forbidden to take his counsel to kill\nourselves. Besides, he that kills another, can but commit murder\nupon his body; but for one to kill himself, is to kill body and\nsoul at once. And, moreover, my brother, thou talkest of ease in\nthe grave; but hast thou forgotten the hell, whither for certain\nthe murderers go? For \"no murderer hath eternal life,\" &c.[208]\nAnd let us consider, again, that all the law is not in the hand\nof Giant Despair. Others, so far as I can understand, have been\ntaken by him, as well as we; and yet have escaped out of his hand.\nWho knows, but that God that made the world may cause that Giant\nDespair may die? or that, at some time or other, he may forget to\nlock us in? or that he may, in a short time, have another of his\nfits before us, and may lose the use of his limbs? and if ever that\nshould come to pass again, for my part, I am resolved to pluck up\nthe heart of a man, and to try my utmost to get from under his\nhand. I was a fool that I did not try to do it before; but, however,\nmy brother, let us be patient, and endure a while. The time may\ncome that may give us a happy release; but let us not be our own\nmurderers. With these words, Hopeful at present did moderate the\nmind of his brother; so they continued together (in the dark) that\nday, in their sad and doleful condition.[209]\n\nWell, towards evening, the Giant goes down into the dungeon again,\nto see if his prisoners had taken his counsel; but when he came\nthere, he found them alive; and truly, alive was all; for now,\nwhat for want of bread and water, and by reason of the wounds\nthey received when he beat them, they could do little but breathe.\nBut, I say, he found them alive; at which he fell into a grievous\nrage, and told them, that seeing they had disobeyed his counsel,\nit should be worse with them than if they had never been born.\n\nAt this they trembled greatly,[210] and I think that Christian\nfell into a swoon;[211] but, coming a little to himself again,\nthey renewed their discourse about the Giant's counsel, and whether\nyet they had best to take it or no. Now Christian again seemed to\nbe for doing it,[212] but Hopeful made his second reply as followeth-\n\nHOPE. My brother, said he, rememberest thou not how valiant thou\nhast been heretofore? Apollyon could not crush thee, nor could\nall that thou didst hear, or see, or feel, in the Valley of the\nShadow of Death. What hardship, terror, and amazement hast thou\nalready gone through! And art thou now nothing but fear! Thou seest\nthat I am in the dungeon with thee, a far weaker man by nature\nthan thou art; also, this Giant has wounded me as well as thee,\nand hath also cut off the bread and water from my mouth; and with\nthee I mourn without the light. But let us exercise a little more\npatience; remember how thou playedst the man at Vanity Fair, and\nwast neither afraid of the chain, nor cage, nor yet of bloody\ndeath. Wherefore let us (at least to avoid the shame, that becomes\nnot a Christian to be found in) bear up with patience as well as\nwe can.[213]\n\nNow, night being come again, and the Giant and his wife being in\nbed, she asked him concerning the prisoners, and if they had taken\nhis counsel. To which he replied, They are sturdy rogues, they\nchoose rather to bear all hardship, than to make away themselves.\nThen said she, Take them into the castle-yard tomorrow, and show them\nthe bones and skulls of those that thou hast already despatched,\nand make them believe, ere a week comes to an end, thou also\nwilt tear them in pieces, as thou hast done their fellows before\nthem.[214]\n\nSo when the morning was come, the Giant goes to them again, and\ntakes them into the castle-yard, and shows them, as his wife had\nbidden him. These, said he, were pilgrims as you are, once, and\nthey trespassed in my grounds, as you have done; and when I thought\nfit, I tore them in pieces, and so, within 10 days, I will do you.\nGo, get you down to your den again; and with that, he beat them\nall the way thither. They lay, therefore, all day on Saturday\nin a lamentable case, as before.[215] Now, when night was come,\nand when Mrs. Diffidence and her husband, the Giant, were got to\nbed, they began to renew their discourse of their prisoners; and\nwithal the old Giant wondered, that he could neither by his blows\nnor his counsel bring them to an end. And with that his wife\nreplied, I fear, Said she, that they live in hope that some will\ncome to relieve them, or that they have picklocks about them, by\nthe means of which they hope to escape. And sayest thou so, my\ndear? said the Giant; I will, therefore, search them in the morning.\n\nWell, on Saturday, about midnight, they began to pray, and continued\nin prayer till almost break of day.[216]\n\nNow, a little before it was day, good Christian, as one half-amazed,\nbrake out in this passionate speech: What a fool, quoth he, am\nI, thus to lie in a stinking dungeon, when I may as well walk at\nliberty! I have a key in my bosom, called Promise, that will, I\nam persuaded, open any lock in Doubting Castle. Then said Hopeful,\nThat is good news, good brother; pluck it out of thy bosom, and\ntry.[217]\n\nThen Christian pulled it out of his bosom, and began to try at\nthe dungeon door, whose bolt (as he turned the key) gave back,\nand the door flew open with ease, and Christian and Hopeful both\ncame out. Then he went to the outward door that leads into the\ncastle-yard, and, with his key, opened that door also. After, he\nwent to the iron gate, for that must be opened too; but that lock\nwent damnable hard,[218] yet the key did open it. Then they thrust\nopen the gate to make their escape with speed, but that gate, as\nit opened, made such a creaking, that it waked Giant Despair, who,\nhastily rising to pursue his prisoners, felt his limbs to fail,\nfor his fits took him again, so that he could by no means go after\nthem.[219] Then they went on, and came to the King's highway, and\nso were safe, because they were out of his jurisdiction.[220]\n\nNow, when they were gone over the stile, they began to contrive\nwith themselves what they should do at that stile, to prevent\nthose that should come after, from falling into the hands of Giant\nDespair.[221] So they consented to erect there a pillar, and to\nengrave upon the side thereof this sentence-\"Over this stile is\nthe way to Doubting Castle, which is kept by Giant Despair, who\ndespiseth the King of the Celestial Country, and seeks to destroy\nHis holy pilgrims.\" Many, therefore, that followed after, read\nwhat was written, and escaped the danger. This done, they sang\nas follows-\n\nOut of the way we went, and then we found What 'twas to tread upon\nforbidden ground; And let them that come after have a care, Lest\nheedlessness makes them, as we, to fare. Lest they for trespassing\nhis prisoners are, Whose castle's Doubting, and whose name's\nDespair.\n\nThey went then till they came to the Delectable Mountains, which\nmountains belong to the Lord of that hill of which we have spoken\nbefore; so they went up to the mountains, to behold the gardens\nand orchards, the vineyards and fountains of water; where\nalso they drank and washed themselves, and did freely eat of the\nvineyards.[222] Now there were on the tops of these mountains,\nshepherds feeding their flocks, and they stood by the highway\nside. The Pilgrims therefore went to them, and leaning upon their\nstaves (as is common with weary pilgrims, when they stand to talk\nwith any by the way), they asked, Whose Delectable Mountains are\nthese? And whose be the sheep that feed upon them?\n\nSHEP. These mountains are Immanuel's Land, and they are within\nsight of His city; and the sheep also are His, and He laid down\nHis life for them (John 10:11).\n\nCHR. Is this the way to the Celestial City?\n\nSHEP. You are just in your way.\n\nCHR. How far is it thither? SHEP. Too far for any but those that\nshall get thither indeed.\n\nCHR. Is the way safe or dangerous?\n\nSHEP. Safe for those for whom it is to be safe; but the transgressors\nshall fall therein[223] (Hosea 14:9).\n\nCHR. Is there, in this place, any relief for pilgrims that are\nweary and faint in the way?\n\nSHEP. The Lord of these mountains hath given us a charge not to\nbe \"forgetful to entertain strangers\" (Heb. 13:2); therefore the\ngood of the place is before you.\n\nI saw also in my dream, that when the Shepherds perceived that\nthey were wayfaring men, they also put questions to them, to which\nthey made answer as in other places; as, Whence came you? And, How\ngot you into the way? And, By what means have you so persevered\ntherein? For but few of them that begin to come hither, do show\ntheir face on these mountains. But when the Shepherds heard their\nanswers, being pleased therewith, they looked very lovingly upon\nthem, and said, Welcome to the Delectable Mountains.[224]\n\nThe Shepherds, I say, whose names were Knowledge, Experience, Watchful,\nand Sincere, took them by the hand, and had them to their tents,\nand made them partake of that which was ready at present.[225]\nThey said, moreover, We would that ye should stay here a while,\nto be acquainted with us; and yet more to solace yourselves with\nthe good of these Delectable Mountains. They then told them that\nthey were content to stay; so they went to their rest that night,\nbecause it was very late.\n\nThen I saw in my dream, that in the morning the Shepherds called\nup Christian and Hopeful to walk with them upon the mountains: so\nthey went forth with them, and walked a while, having a pleasant\nprospect on every side. Then said the Shepherds one to another,\nShall we show these Pilgrims some wonders? So when they had concluded\nto do it, they had them first to the top of a hill Error, which\nwas very steep on the furthest side, and bid them look down to\nthe bottom. So Christian and Hopeful looked down, and saw at the\nbottom several men dashed all to pieces by a fall that they had\nfrom the top. Then said Christian, What meaneth this? The Shepherds\nanswered, Have you not heard of them that were made to err, by\nhearkening to Hymeneus and Philetus, as concerning the faith of the\nresurrection of the body? (2 Tim. 2:17, 18). They answered, Yes.\nThen said the Shepherds, Those that you see lie dashed in pieces\nat the bottom of this mountain are they; and they have continued\nto this day unburied, as you see, for an example to others to\ntake heed how they clamber too high, or how they come too near\nthe brink of this mountain.[226]\n\nThen I saw that they had them to the top of another mountain,\nand the name of that is Caution, and bid them look afar off;[227]\nwhich, when they did, they perceived, as they thought, several\nmen walking up and down among the tombs that were there; and they\nperceived that the men were blind, because they stumbled sometimes\nupon the tombs, and because they could not get out from among\nthem.[228] Then said Christian, What means this?\n\nThe Shepherds then answered, Did you not see a little below these\nmountains a stile that led into a meadow, on the left hand of\nthis way? They answered, Yes. Then said the Shepherds, From that\nstile there goes a path that leads directly to Doubting Castle,\nwhich is kept by Giant Despair, and these, pointing to them among\nthe tombs, came once on pilgrimage as you do now, even till they\ncame to that same stile; and because the right way was rough in\nthat place, they chose to go out of it into that meadow, and there\nwere taken by Giant Despair, and cast into Doubting Castle: where,\nafter they had been a while kept in the dungeon, he at last did put\nout their eyes, and led them among those tombs, where he has left\nthem to wander to this very day, that the saying of the wise man\nmight be fulfilled, \"He that wandereth out of the way of understanding,\nshall remain in the congregation of the dead\" (Prov. 21:16).[229]\nThen Christian and Hopeful looked upon one another, with tears\ngushing out, but yet said nothing to the Shepherds.[230]\n\nThen I saw in my dream, that the Shepherds had them to another\nplace, in a bottom, where was a door in the side of a hill, and they\nopened the door, and bid them look in. They looked in, therefore,\nand saw that within it was very dark and smoky; they also thought\nthat they heard there a rumbling noise as of fire, and a cry of\nsome tormented, and that they smelt the scent of brimstone. Then\nsaid Christian, What means this? The Shepherds told them, This\nis a byway to hell, a way that hypocrites go in at; namely, such\nas sell their birthright, with Esau; such as sell their master,\nwith Judas; such as blaspheme the Gospel, with Alexander; and that\nlie and dissemble, with Ananias and Sapphira his wife.[231] Then\nsaid Hopeful to the Shepherds, I perceive that these had on them,\neven every one, a show of pilgrimage, as we have now; had they\nnot?\n\nSHEP. Yes, and held it a long time too.\n\nHOPE. How far might they go on in pilgrimage in their day, since\nthey notwithstanding were thus miserably cast away?\n\nSHEP. Some further, and some not so far, as these mountains.[232]\n\nThen said the Pilgrims one to another, We had need to cry to the\nStrong for strength.\n\nSHEP. Aye, and you will have need to use it, when you have it,\ntoo.\n\nBy this time the Pilgrims had a desire to go forward, and the\nShepherds a desire they should; so they walked together towards\nthe end of the mountains. Then said the Shepherds one to another,\nLet us here show to the Pilgrims the gates of the Celestial City,\nif they have skill to look through our perspective glass.[233]\nThe Pilgrims then loving accepted the motion; so they had them to\nthe top of a high hill, called Clear, and gave them their glass\nto look.\n\nThen they essayed to look, but the remembrance of that last thing\nthat the Shepherds had showed them, made their hands shake; by\nmeans of which impediment, they could not look steadily through\nthe glass; yet they thought they saw something like the gate, and\nalso some of the glory of the place.[234] Then they went away,\nand sang this song-\n\nThus, by the Shepherds, secrets are reveal'd, Which from all other\nmen are kept conceal'd Come to the Shepherds, then, if you would\nsee Things deep, things hid, and that mysterious be.[235]\n\nWhen they were about to depart, one of the Shepherds gave them a\nnote of the way. Another of them bid them beware of the Flatterer.\nThe third bid them take heed that they sleep not upon the Enchanted\nGround. And the fourth bid them God speed. So I awoke from my\ndream.[236]\n\nAnd I slept, and dreamed again, and saw the same two Pilgrims going\ndown the mountains along the highway towards the city. Now, a\nlittle below these mountains, on the left hand, lieth the country\nof Conceit;[237] from which country there comes into the way in\nwhich the Pilgrims walked, a little crooked lane. Here, therefore,\nthey met with a very brisk lad, that came out of that country; and\nhis name was Ignorance. So Christian asked him from what parts he\ncame, and whither he was going.\n\nIGNOR. Sir, I was born in the country that lieth off there, a\nlittle on the left hand, and I am going to the Celestial City.\n\nCHR. But how do you think to get in at the gate? for you may find\nsome difficulty there.\n\nIGNOR. As other good people do, said he.\n\nCHR. But what have you to show at that gate, that may cause that\nthe gate should be opened to you?\n\nIGNOR. I know my Lord's will, and I have been a good liver; I pay\nevery man his own; I pray, fast, pay tithes, and give alms, and\nhave left my country for whither I am going.[238]\n\nCHR. But thou camest not in at the wicket-gate that is at the\nhead of this way; thou camest in hither through that same crooked\nlane, and therefore, I fear, however thou mayest think of thyself,\nwhen the reckoning day shall come, thou wilt have laid to thy charge\nthat thou art a thief and a robber, instead of getting admittance\ninto the city.\n\nIGNOR. Gentlemen, ye be utter strangers to me, I know you not; be\ncontent to follow the religion of your country, and I will follow\nthe religion of mine. I hope all will be well. And as for the\ngate that you talk of, all the world knows that that is a great\nway off of our country. I cannot think that any man in all our\nparts doth so much as know the way to it, nor need they matter\nwhether they do or no, since we have, as you see, a fine pleasant\ngreen lane, that comes down from our country, the next way into\nthe way.\n\nWhen Christian saw that the man was \"wise in his own conceit,\"\nhe said to Hopeful, whisperingly, \"There is more hope of a fool\nthan of him\" (Prov. 26:12). And said, moreover, \"When he that is\na fool walketh by the way, his wisdom faileth him, and he saith\nto everyone that he is a fool\" (Eccl. 10:3). What, shall we talk\nfurther with him, or out-go him at present, and so leave him to\nthink of what he hath heard already, and then stop again for him\nafterwards, and see if by degrees we can do any good to him? Then\nsaid Hopeful-\n\nLet Ignorance a little while now muse On what is said, and let him\nnot refuse Good counsel to embrace, lest he remain Still ignorant\nof what's the chiefest gain. God saith, those that no understanding\nhave, Although He made them, them He will not save.\n\nHOPE. He further added, It is not good, I think, to say all to him\nat once; let us pass him by, if you will, and talk to him anon,\neven as he is able to bear it.[239]\n\nSo they both went on, and Ignorance he came after. Now when they\nhad passed him a little way, they entered into a very dark lane,\nwhere they met a man whom seven devils had bound with seven strong\ncords, and were carrying of him back to the door that they saw\non the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now good\nChristian began to tremble, and so did Hopeful his companion; yet\nas the devils led away the man, Christian looked to see if he knew\nhim; and he thought it might be one Turn-away, that dwelt in the\ntown of Apostasy. But he did not perfectly see his face, for he\ndid hang his head like a thief that is found.[241] But being once\npast, Hopeful looked after him, and espied on his back a paper with\nthis inscription, \"Wanton professor, and damnable apostate.\"[242]\nThen said Christian to his fellow, Now I call to remembrance, that\nwhich was told me of a thing that happened to a good man hereabout.\nThe name of the man was Little-faith, but a good man, and he dwelt\nin the town of Sincere. The thing was this: At the entering in at\nthis passage, there comes down from Broad-way Gate, a lane called\nDead Man's Lane;[243] so called because of the murders that are\ncommonly done there; and this Little-faith going on pilgrimage,\nas we do now, chanced to sit down there, and slept. Now there\nhappened, at that time, to come down the lane from Broad-way Gate,\nthree sturdy rogues, and their names were Faint-heart, Mistrust,\nand Guilt (three brothers), and they espying Little-faith, where\nhe was, came galloping up with speed. Now the good man was just\nawake from his sleep, and was getting up to go on his journey.\nSo they came up all to him, and with threatening language bid him\nstand. At this, Little-faith looked as white as a cloud, and had\nneither power to fight nor fly. Then said Faint-heart, Deliver thy\npurse. But he making no haste to do it (for he was loath to lose\nhis money), Mistrust ran up to him, and thrusting his hand into\nhis pocket, pulled out thence a bag of silver. Then he cried out,\nThieves! Thieves! With that, Guilt, with a great club that was\nin his hand, struck Little-faith on the head, and with that blow\nfelled him flat to the ground; where be lay bleeding as one that\nwould bleed to death.[244] All this while the thieves stood by. But,\nat last, they hearing that some were upon the road, and fearing\nlest it should be one Great-grace, that dwells in the city of\ngood-confidence, they betook themselves to their heels, and left\nthis good man to shift for himself. Now, after a while, Little-faith\ncame to himself, and getting up, made shift to scrabble on his\nway.[245] This was the story.\n\nHOPE. But did they take from him all that ever he had?\n\nCHR. No; the place where his jewels were they never ransacked, so\nthose he kept still. But, as I was told, the good man was much\nafflicted for his loss, for the thieves got most of his spending-money.\nThat which they got not (as I said) were jewels,[246] also he had\na little odd money left, but scarce enough to bring him to his\njourney's end (1 Peter 4:18); nay, if I were not misinformed,\nhe was forced to beg as be went, to keep himself alive; for his\njewels he might not sell. But beg, and do what he could, he went\n(as we say) with many a hungry belly the most part of the rest of\nthe way.[247]\n\nHOPE. But is it not a wonder they got not from him his certificate,\nby which he was to receive his admittance at the Celestial Gate?\n\nCHR. It is a wonder; but they got not that, though they missed it\nnot through any good cunning of his; for he, being dismayed with\ntheir coming upon him, had neither power nor skill to hide anything;\nso it was more by good Providence than by his endeavour, that they\nmissed of that good thing.[248]\n\nHOPE. But it must needs be a comfort to him, that they got not\nthis jewel from him.[249]\n\nCHR. It might have been great comfort to him, had he used it as\nhe should; but they that told me the story said, that he made but\nlittle use of it all the rest of the way, and that because of the\ndismay that he had in the taking away his money; indeed, he forgot\nit a great part of the rest of his journey; and besides, when\nat any time it came into his mind, and he began to be comforted\ntherewith, then would fresh thoughts of his loss come again upon\nhim, and those thoughts would swallow up all (1 Peter 1:9).\n\nHOPE. Alas! poor man. This could not but be a great grief to him.\n\nCHR. Grief! aye, a grief indeed. Would it not have been so to any\nof us, had we been used as he, to be robbed, and wounded too, and\nthat in a strange place, as he was? It is a wonder he did not die\nwith grief, poor heart! I was told that he scattered almost all\nthe rest of the way with nothing but doleful and bitter complaints;\ntelling also to all that overtook him, or that he overtook in the\nway as he went, where he was robbed, and how; who they were that\ndid it, and what he lost; how he was wounded, and that he hardly\nescaped with his life.[250]\n\nHOPE. But it is a wonder that his necessity did not put him upon\nselling or pawning some of his jewels,[251] that he might have\nwherewith to relieve himself in his journey.\n\nCHR. Thou talkest like one upon whose head is the shell to this\nvery day; for what should he pawn them, or to whom should he sell\nthem? In all that country where he was robbed, his jewels were\nnot accounted of; nor did he want that relief which could from\nthence be administered to him. Besides, had his jewels been missing\nat the gate of the Celestial City, he had (and that he knew well\nenough) been excluded from an inheritance there; and that would\nhave been worse to him than the appearance and villany of 10,000\nthieves.\n\nHOPE. Why art thou so tart, my brother? Esau sold his birthright, and\nthat for a mess of pottage, and that birthright was his greatest\njewel; and if he, why might not Little-faith do so too? (Heb.\n12:16).\n\nCHR. Esau did sell his birthright indeed, and so do many besides,\nand by so doing exclude themselves from the chief blessing, as\nalso that caitiff did; but you must put a difference betwixt Esau\nand Little-faith, and also betwixt their estates. Esau's birthright\nwas typical, but Little-faith's jewels were not so; Esau's belly\nwas his god, but Little-faith's belly was not so; Esau's want lay\nin his fleshly appetite, Little-faith's did not so. Besides, Esau\ncould see no further than to the fulfilling of his lusts; \"Behold\nI am at the point to die (said he), and what profit shall this\nbirthright do me?\" (Gen. 25:32). But Little-faith, though it was\nhis lot to have but a little faith, was by his little faith kept\nfrom such extravagances, and made to see and prize his jewels\nmore than to sell them, as Esau did his birthright. You read not\nanywhere that Esau had faith, no, not so much as a little; therefore\nno marvel if, where the flesh only bears sway (as it will in that\nman where no faith is to resist), if he sells his birthright, and\nhis soul and all, and that to the devil of hell; for it is with\nsuch, as it is with the ass, who in her occasions cannot be turned\naway (Jer. 2:24). When their minds are set upon their lusts, they\nwill have them whatever they cost. But Little-faith was of another\ntemper, his mind was on things divine; his livelihood was upon\nthings that were spiritual, and from above; therefore, to what\nend should he that is of such a temper sell his jewels (had there\nbeen any that would have bought them) to fill his mind with empty\nthings? Will a man give a penny to fill his belly with hay; or can\nyou persuade the turtle-dove to live upon carrion like the crow?\nThough faithless ones can, for carnal lusts, pawn, or mortgage,\nor sell what they have, and themselves outright to boot; yet they\nthat have faith, saving faith, though but a little of it, cannot\ndo so. Here, therefore, my brother, is thy mistake.\n\nHOPE. I acknowledge it; but yet your severe reflection had almost\nmade me angry.[252]\n\nCHR. Why, I did but compare thee to some of the birds that are\nof the brisker sort, who will run to and fro in untrodden paths,\nwith the shell upon their heads; but pass by that, and consider\nthe matter under debate, and all shall be well betwixt thee and\nme.\n\nHOPE. But, Christian, these three fellows, I am persuaded in\nmy heart, are but a company of cowards;[253] would they have run\nelse, think you, as they did, at the noise of one that was coming\non the road? Why did not Little-faith pluck up a greater heart? He\nmight, methinks, Have stood one brush with them, and have yielded\nwhen there had been no remedy.\n\nCHR. That they are cowards, many have said, but few have found it\nso in the time of trial. As for a great heart, Littlefaith had\nnone; and I perceive by thee, my brother, hadst thou been the\nman concerned, thou art but for a brush, and then to yield. And,\nverily, since this is the height of thy stomach, now they are at\na distance from us, should they appear to thee as they did to him,\nthey might put thee to second thoughts.\n\nBut, consider again, they are but journeymen thieves, they serve\nunder the king of the bottomless pit, who, if need be, will come\nin to their aid himself, and his voice is as the roaring of a\nlion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as this\nLittle-faith was, and I found it a terrible thing. These three\nvillains set upon me, and I beginning, like a Christian, to resist,\nthey gave but a call, and in came their master. I would, as the\nsaying is, have given my life for a penny; but that, as God would\nhave it, I was clothed with armour of proof. Aye, and yet, though\nI was so harnessed, I found it hard work to quit myself like a\nman. No man can tell what in that combat attends us, but he that\nhath been in the battle himself.[254]\n\nHOPE. Well, but they ran, you see, when they did but suppose that\none Great-grace was in the way.[255]\n\nCHR. True, they have often fled, both they and their master, when\nGreat-grace hath but appeared; and no marvel; for he is the King's\nChampion. But, I trow,[256] you will put some difference betwixt\nLittle-faith and the King's Champion. All the King's subjects\nare not His champions, nor can they, when tried, do such feats of\nwar as he. Is it meet to think that a little child should handle\nGoliath as David did? Or that there should be the strength of\nan ox in a wren? Some are strong, some are weak; some have great\nfaith, some have little. This man was one of the weak, and therefore\nhe went to the wall.\n\nHOPE. I would it had been Great-grace for their sakes.\n\nCHR. If it had been, he might have had his hands full; for I must\ntell you, that though Great-grace is excellent good at his weapons,\nand has, and can, so long as be keeps them at sword's point, do well\nenough with them; yet, if they get within him, even Faint-heart,\nMistrust, or the other, it shall go hard but they will throw up\nhis heels. And when a man is down, you know, what can he do?\n\nWhoso looks well upon Great-grace's face, shall see those scars\nand cuts there, that shall easily give demonstration of what I\nsay. Yea, once I heard that he should say (and that when he was\nin the combat), \"We despaired even of life.\"[257] How did these\nsturdy rogues and their fellows make David groan, mourn, and roar?\nYea, Heman and Hezekiah, too, though champions in their day,\nwere forced to bestir them, when by these assaulted; and yet,\nnotwithstanding, they had their coats soundly brushed by them.\nPeter, upon a time, would go try what he could do; but though some\ndo say of him that he is the prince of the apostles, they handled\nhim so, that they made him at last afraid of a sorry girl.\n\nBesides, their king is at their whistle. He is never out of hearing;\nand if at any time they be put to the worst, he, if possible, comes\nin to help them; and of him it is said, \"The sword of him that\nlayeth at him cannot hold; the spear, the dart, nor the habergeon:\nhe esteemeth iron as straw, and brass as rotten wood. The arrow\ncannot make him flee; sling stones are turned with him into\nstubble. Darts are counted as stubble: he laugheth at the shaking\nof a spear\" (Job. 12:26-29). What can a man do in this case? It\nis true, if a man could, at every turn, have Job's horse, and had\nskill and courage to ride him, he might do notable things; \"for\nhis neck is clothed with thunder, he will not be afraid of the\ngrasshopper; the glory of his nostrils is terrible; he paweth in\nthe valley, and rejoiceth in his strength, he goeth on to meet\nthe armed men. He mocketh at fear, and is not affrighted, neither\nturneth he back from the sword. The quiver rattleth against him,\nthe glittering spear, and the shield. He swalloweth the ground with\nfierceness and rage, neither believeth he that it is the sound of\nthe trumpet. He saith among the trumpets, Ha, ha! and he smelleth\nthe battle afar off, the thunder of the captains, and the shouting\"\n(Job 34:19-25).\n\nBut for such footmen as thee and I are, let us never desire to\nmeet with an enemy, nor vaunt as if we could do better, when we\nhear of others that they have been toiled, nor be tickled at the\nthoughts of our own manhood; for such commonly come by the worst\nwhen tried.[258] Witness Peter, of whom I made mention before. He\nwould swagger, aye, he would; he would, as his vain mind prompted\nhim to say, do better, and stand more for his Master than all men;\nbut who so foiled, and run down by these villains, as he?[259]\n\nWhen, therefore, we hear that such robberies are done on the King's\nhighway, two things become us to do:\n\n1. To go out harnessed, and to be sure to take a shield with\nus; for it was for want of that, that he that laid so lustily at\nLeviathan could not make him yield; for, indeed, if that be wanting,\nhe fears us not at all. Therefore, he that had skill hath said,\n\"Above all, taking the shield of faith, wherewith ye shall be able\nto quench all the fiery darts of the wicked\" (Eph. 6:16).\n\n2. It is good, also, that we desire of the King a convoy,[260] yea,\nthat he will go with us Himself. This made David rejoice when in\nthe Valley of the Shadow of Death; and Moses was rather for dying\nwhere he stood, than to go one step without his God (Exo. 33:15).\nO my brother, if He will but go along with us, what need we\nbe afraid of ten thousands that shall set themselves against us?\n(Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers \"fall\nunder the slain\" (Isa. 10:4).\n\nI, for my part, have been in the fray before now; and though,\nthrough the goodness of Him that is best, I am, as you see, alive;\nyet I cannot boast of my manhood: Glad shall I be, if I meet with\nno more such brunts; though, I fear, we are not got beyond all\ndanger.[261] However, since the lion and the bear have not as\nyet devoured me, I hope God will also deliver us from the next\nuncircumcised Philistine. Then sang Christian-\n\nPoor Little-faith! Hast been among the thieves? Wast robb'd?\nRemember this, whoso believes, And gets more faith, shall then a\nvictor be Over ten thousand, else scarce over three.\n\nSo they went on, and Ignorance followed. They went then till they\ncame at a place where they saw a way put itself into their way,\nand seemed withal to lie as straight as the way which they should\ngo; and here they knew not which of the two to take, for both\nseemed straight before them; therefore, here they stood still to\nconsider. And as they were thinking about the way, behold a man,\nblack of flesh, but covered with a very light robe, came to them,\nand asked them why they stood there.[262] They answered, they were\ngoing to the Celestial City, but knew not which of these ways\nto take. Follow me, said the man, it is thither that I am going.\nSo they followed him in the way that but now came into the road,\nwhich by degrees turned, and turned them so from the city that they\ndesired to go to, that, in little time, their faces were turned\naway from it; yet they followed him. But by and by, before they\nwere aware, he led them both within the compass of a net, in which\nthey were both so entangled, that they knew not what to do; and\nwith that the white robe fell off the black man's back. Then they\nsaw where they were. Wherefore, there they lay crying some time,\nfor they could not get themselves out.[263]\n\nCHR. Then said Christian to his fellow, Now do I see myself in an\nerror. Did not the Shepherds bid us beware of the flatterers? As\nis the saying of the wise man, so we have found it this day, \"A\nman that flattereth his neighbour, spreadeth a net for his feet\"\n(Prov. 29:5).\n\nHOPE. They also gave us a note of directions about the way, for\nour more sure finding thereof; but therein we have also forgotten\nto read, and have not kept ourselves from the paths of the destroyer.\nHere David was wiser than we; for, saith he, \"Concerning the works\nof men, by the word of thy lips, I have kept me from the paths of\nthe destroyer\" (Psa. 16:4). Thus they lay bewailing themselves in\nthe net. At last they espied a Shining One coming towards them,\nwith a whip of small cord in his hand. When he was come to the\nplace where they were, he asked them whence they came, and what\nthey did there. They told him that they were poor pilgrims going\nto Zion, but were led out of their way by a black man, clothed in\nwhite, who bid us, said they, follow him, for he was going thither\ntoo. Then said he with the whip, It is Flatterer, a false apostle,\nthat hath transformed himself into an angel of light (Prov. 29:5;\nDan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let the men\nout. Then said he to them, Follow me, that I may set you in your\nway again. So he led them back to the way which they had left to\nfollow the Flatterer. Then he asked them, saying, Where did you lie\nthe last night? They said, With the Shepherds, upon the Delectable\nMountains. He asked them then, if they had not of those Shepherds\na note of direction for the way. They answered, Yes. But did you,\nsaid he, when you were at a stand, pluck out and read your note?\nThey answered, No. He asked them, Why? They said, they forgot. He\nasked, moreover, if the Shepherds did not bid them beware of the\nFlatterer. They answered, Yes, but we did not imagine, said they,\nthat this fine-spoken man had been he[264] (Rom. 16:18).\n\nThen I saw in my dream, that he commanded them to lie down; which,\nwhen they did, he chastised them sore, to teach them the good way\nwherein they should walk, (Deut. 25:2); and as he chastised them,\nhe said, \"As many as I love, I rebuke and chasten; be zealous,\ntherefore, and repent\" (Rev. 3:19; 2 Chron. 6:26, 27). This done,\nhe bid them go on their way, and take good heed to the other\ndirections of the Shepherds. So they thanked him for all his\nkindness, and went softly along the right way, singing-\n\nCome hither, you that walk along the way; See how the pilgrims\nfare that go astray! They catched are in an entangling net, 'Cause\nthey good counsel lightly did forget: 'Tis true, they rescued were,\nbut yet you see, They're scourg'd to boot. Let this your caution\nbe.\n\nNow, after a while, they perceived, afar off, one coming softly\nand alone, all along the highway to meet them. Then said Christian\nto his fellow, Yonder is a man with his back toward Zion, and he\nis coming to meet us.\n\nHOPE. I see him, let us take heed to ourselves now, lest he should\nprove a flatterer also. So he drew nearer and nearer, and at last\ncame up unto them. His name was Atheist, and he asked them whither\nthey were going.\n\nCHR. We are going to the Mount Zion.\n\nThen Atheist fell into a very great laughter.\n\nCHR. What is the meaning of your laughter?\n\nATHEIST. I laugh to see what ignorant persons you are, to take\nupon you so tedious a journey, and yet are like to have nothing\nbut your travel for your pains.\n\nCHR. Why, man, do you think we shall not be received?\n\nATHEIST. Received! There is no such place as you dream of in all\nthis world.[265]\n\nCHR. But there is in the world to come.\n\nATHEIST. When I was at home in mine own country, I heard as you\nnow affirm, and from that hearing went out to see, and have been\nseeking this city this 20 years; but find no more of it than I\ndid the first day I set out (Jer. 22:12; Eccl. 10:15).\n\nCHR. We have both heard and believe that there is such a place to\nbe found.\n\nATHEIST. Had not I, when at home, believed, I had not come thus\nfar to seek; but finding none (and yet I should, had there been\nsuch a place to be found, for I have gone to seek it further than\nyou), I am going back again, and will seek to refresh myself with\nthe things that I then cast away, for hopes of that which, I now\nsee, is not.[266]\n\nCHR. Then said Christian to Hopeful his fellow, Is it true which\nthis man hath said?\n\nHOPE. Take heed, he is one of the flatterers; remember what it hath\ncost us once already for our hearkening to such kind of fellows.\nWhat! no Mount Zion? Did we not see, from the Delectable Mountains,\nthe gate of the city?[267] Also, are we not now to walk by faith?\nLet us go on, said Hopeful, lest the man with the whip overtake\nus again[268] (2 Cor. 5:7).\n\nYou should have taught me that lesson, which I will round[269] you\nin the ears withal: \"Cease, my son, to hear the instruction that\ncauseth to err from the words of knowledge\" (Prov. 19:17). I say,\nmy brother, cease to hear him, and let us \"believe to the saving\nof the soul\" (Heb. 10:39).\n\nCHR. My brother, I did not put the question to thee, for that I\ndoubted of the truth of our belief myself, but to prove thee, and\nto fetch from thee a fruit of the honesty of thy heart. As for\nthis man, I know that he is blinded by the god of this world. Let\nthee and I go on, knowing that we have belief of the truth, \"and\nno lie is of the truth\" (1 John 2:21).\n\nHOPE. Now do I rejoice in hope of the glory of God. So they turned\naway from the man; and he, laughing at them, went his way.\n\nI saw then in my dream, that they went till they came into a\ncertain country, whose air naturally tended to make one drowsy,\nif he came a stranger into it. And here Hopeful began to be very\ndull and heavy of sleep; wherefore he said unto Christian, I do\nnow begin to grow so drowsy that I can scarcely hold up mine eyes;\nlet us lie down here, and take one nap.[270]\n\nCHR. By no means, said the other; lest, sleeping, we never awake\nmore.\n\nHOPE. Why, my brother? Sleep is sweet to the labouring man; we\nmay be refreshed if we take a nap.[271]\n\nCHR. Do you not remember that one of the Shepherds bid us beware\nof the Enchanted Ground?[272] He meant by that, that we should\nbeware of sleeping; \"Therefore let us not sleep, as do others,\nbut let us watch and be sober\"[273] (1 Thess. 5:6).\n\nHOPE. I acknowledge myself in a fault; and had I been here alone,\nI had by sleeping run the danger of death. I see it is true that\nthe wise man saith, \"Two are better than one.\" Hitherto hath thy\ncompany been my mercy, and thou shalt have a good reward for thy\nlabour. (Eccl. 4:9). CHR. Now then, said Christian, to prevent\ndrowsiness in this place, let us fall into good discourse.\n\nHOPE. With all my heart, said the other.\n\nCHR. Where shall we begin?\n\nHOPE. Where God began with us. But do you begin, if you please.\n\nCHR. I will sing you first this song-\n\nWhen saints do sleepy grow, let them come hither, And hear how\nthese two pilgrims talk together: Yea, let them learn of them, in\nany wise, Thus to keep ope their drowsy slumb'ring eyes. Saints'\nfellowship, if it be manag'd well, Keeps them awake, and that in\nspite of hell.\n\nCHR. Then Christian began, and said, I will ask you a question.\nHow came you to think at first of so doing as you do now?\n\nHOPE. Do you mean, how came I at first to look after the good of\nmy soul?\n\nCHR. Yes, that is my meaning.\n\nHOPE. I continued a great while in the delight of those things\nwhich were seen and sold at our fair; things which, I believe now,\nwould have, had I continued in them still, drowned me in perdition\nand destruction.\n\nCHR. What things were they?\n\nHOPE. All the treasures and riches of the world. Also I delighted\nmuch in rioting, revelling, drinking, swearing, lying, uncleanness,\nSabbath-breaking, and what not, that tended to destroy the soul.\nBut I found at last, by hearing and considering of things that are\nDivine, which indeed I heard of you, as also of beloved Faithful,\nthat was put to death for his faith and good living in Vanity Fair,\nthat \"the end of these things is death\" (Rev. 6:21-23). And that\nfor these things' sake, \"cometh the wrath of God upon the children\nof disobedience\" (Eph. 5:6).\n\nCHR. And did you presently fall under the power of this conviction?\n\nHOPE. No, I was not willing presently to know the evil of sin,\nnor the damnation that follows upon the commission of it; but\nendeavoured, when my mind at first began to be shaken with the\nWord, to shut mine eyes against the light thereof.\n\nCHR. But what was the cause of your carrying of it thus to the\nfirst workings of God's blessed Spirit upon you?\n\nHOPE. The causes were, 1. I was ignorant that this was the work\nof God upon me. I never thought that by awakenings for sin, God\nat first begins the conversion of a sinner. 2. Sin was yet very\nsweet to my flesh, and I was loath to leave it. 3. I could not tell\nhow to part with mine old companions, their presence and actions\nwere so desirable unto me. 4. The hours in which convictions were\nupon me, were such troublesome and such heart-affrighting hours,\nthat I could not bear, no not so much as the remembrance of them\nupon my heart.[274]\n\nCHR. Then, as it seems, sometimes you got rid of your trouble?\n\nHOPE. Yes, verily, but it would come into my mind again, and then\nI should be as bad, nay, worse than I was before.\n\nCHR. Why, what was it that brought your sins to mind again?\n\nHOPE. Many things; as,\n\n1. If I did but meet a good man in the streets; or,\n\n2. If I have heard any read in the Bible; or,\n\n3. If mine head did begin to ache; or,\n\n4. If I were told that some of my neighbours were sick; or,\n\n5. If I heard the bell toll for some that were dead; or,\n\n6. If I thought of dying myself; or,\n\n7. If I heard that sudden death happened to others;\n\n8. But especially, when I thought of myself, that I must quickly\ncome to judgment.\n\nCHR. And could you at any time, with ease, get off the guilt of\nsin,[275] when, by any of these ways, it came upon you?\n\nHOPE. No, not I, for then they got faster hold of my conscience;\nand then, if I did but think of going back to sin (though my mind\nwas turned against it), it would be double torment to me.\n\nCHR. And how did you do then?\n\nHOPE. I thought I must endeavour to mend my life; for else, thought\nI, I am sure to be damned.\n\nCHR. And did you endeavour to mend? HOPE. Yes; and fled from not\nonly my sins, but sinful company too; and betook me to religious\nduties, as prayer, reading, weeping for sin, speaking truth to\nmy neighbours, &c. These things did I, with many others, too much\nhere to relate.\n\nCHR. And did you think yourself well then?\n\nHOPE. Yes, for a while; but, at the last, my trouble came tumbling\nupon me again, and that over the neck of all my reformations.\n\nCHR. How came that about, since you were now reformed?\n\nHOPE. There were several things brought it upon me, especially\nsuch sayings as these: \"All our righteousnesses are as filthy rags\"\n(Isa. 64:6). \"By the works of the law shall no flesh be justified\"\n(Gal. 2:16). \"When ye shall have done all those things, say, We\nare unprofitable\" (Luke 17:10); with many more such like. From\nwhence I began to reason with myself thus: If ALL my righteousnesses\nare filthy rags; if, by the deeds of the law, NO man can be\njustified; and if, when we have done ALL, we are yet unprofitable,\nthen it is but a folly to think of Heaven by the law. I further\nthought thus: If a man runs a hundred pounds into the shopkeeper's\ndebt, and after that shall pay for all that he shall fetch; yet,\nif this old debt stands still in the book uncrossed, for that the\nshopkeeper may sue him, and cast him into prison till he shall\npay the debt.\n\nCHR. Well, and how did you apply this to yourself?\n\nHOPE. Why, I thought thus with myself: I have, by my sins, run\na great way into God's book, and that my now reforming will not\npay off that score; therefore I should think still, under all my\npresent amendments, But how shall I be freed from that damnation\nthat I have brought myself in danger of, by my former transgressions?\n\nCHR. A very good application; but, pray, go on.\n\nHOPE. Another thing that hath troubled me, even since my late\namendments, is, that if I look narrowly into the best of what I\ndo now, I still see sin, new sin, mixing itself with the best of\nthat I do; so that now I am forced to conclude, that notwithstanding\nmy former fond conceits of myself and duties, I have committed\nsin enough in one duty to send me to hell,[276] though my former\nlife had been faultless.[277]\n\nCHR. And what did you do then?\n\nHOPE. Do! I could not tell what to do, until I brake my mind to\nFaithful, for he and I were well acquainted. And he told me, that\nunless I could obtain the righteousness of a man that never had\nsinned, neither mine own, nor all the righteousness of the world,\ncould save me.\n\nCHR. And did you think he spake true?\n\nHOPE. Had he told me so when I was pleased and satisfied with\nmine own amendment, I had called him fool for his pains; but now,\nsince I see mine own infirmity, and the sin that cleaves to my\nbest performance, I have been forced to be of his opinion.\n\nCHR. But did you think, when at first he suggested it to you,\nthat there was such a man to be found, of whom it might justly be\nsaid, that He never committed sin?\n\nHOPE. I must confess the words at first sounded strangely, but\nafter a little more talk and company with him, I had full conviction\nabout it.\n\nCHR. And did you ask him what man this was, and how you must be\njustified by Him?\n\nHOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on\nthe right hand of the Most High. And thus, said he, you must be\njustified by Him, even by trusting to what He hath done by Himself\nin the days of His flesh, and suffered when He did hang on the\ntree. I asked him further, how that man's righteousness could be\nof that efficacy to justify another before God? And he told me He\nwas the mighty God, and did what He did, and died the death also,\nnot for Himself, but for me; to whom His doings, and the worthiness\nof them, should be imputed, if I believed on Him (Heb. 10; Rom.\n4; Col. 1; 1 Peter 1).\n\nCHR. And what did you do then?\n\nHOPE. I made my objections against my believing, for that I thought\nHe was not willing to save me.\n\nCHR. And what said Faithful to you then?\n\nHOPE. He bid me go to Him and see. Then I said it was presumption;\nbut he said, No, for I was invited to come (Matt. 11:28). Then he\ngave me a book of Jesus, His inditing, to encourage me the more\nfreely to come; and he said, concerning that book, that every\njot and tittle thereof stood firmer than Heaven and earth (Matt.\n24:35). Then I asked him, What I must do when I came; and he told\nme, I must entreat upon my knees, with all my heart and soul, the\nFather to reveal Him to me (Psa. 95:6; Dan. 6:10; Jer. 29:12, 13).\nThen I asked him further, how I must make my supplication to Him?\nAnd he said, Go, and thou shalt find Him upon a mercy-seat, where\nHe sits all the year long, to give pardon and forgiveness to them\nthat come. I told him that I knew not what to say when I came.\nAnd he bid me say to this effect, God be merciful to me a sinner,\nand make me to know and believe in Jesus Christ; for I see, that\nif His righteousness had not been, or I have not faith in that\nrighteousness, I am utterly cast away.[278] Lord, I have heard\nthat Thou art a merciful God, and hast ordained that Thy Son Jesus\nChrist should be the Saviour of the world; and moreover, that thou\nart willing to bestow Him upon such a poor sinner as I am (and I\nam a sinner indeed), Lord, take therefore this opportunity, and\nmagnify Thy grace in the salvation of my soul, through Thy Son\nJesus Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb. 4:16).\n\nCHR. And did you do as you were bidden?\n\nHOPE. Yes; over, and over, and over.\n\nCHR. And did the Father reveal His Son to you?\n\nHOPE. Not at the first, nor second, nor third, nor fourth, nor\nfifth; no, nor at the sixth time neither.\n\nCHR. What did you do then?\n\nHOPE. What! why I could not tell what to do.\n\nCHR. Had you not thoughts of leaving off praying?\n\nHOPE. Yes, a hundred times twice told.\n\nCHR. And what was the reason you did not?\n\nHOPE. I believed that that was true which had been told me, to\nwit, that without the righteousness of this Christ, all the world\ncould not save me; and therefore, thought I with myself, if I leave\noff I die, and I can but die at the throne of grace. And withal,\nthis came into my mind, \"Though it tarry, wait for it; because it\nwill surely come, it will not tarry\" (Hab. 2:3). So I continued\npraying until the Father showed me His Son.[279]\n\nCHR. And how was He revealed unto you?\n\nHOPE. I did not see Him with my bodily eyes, but with the eyes of\nmy understanding (Eph. 1:18, 19); and thus it was: One day I was\nvery sad, I think sadder than at any one time in my life, and this\nsadness was through a fresh sight of the greatness and vileness\nof my sins. And as I was then looking for nothing but hell, and\nthe everlasting damnation of my soul, suddenly, as I thought,\nI saw the Lord Jesus look down from Heaven upon me, and saying,\n\"Believe on the Lord Jesus Christ, and thou shalt be saved\" (Acts\n16:31).\n\nBut I replied, Lord, I am a great, a very great sinner. And He\nanswered, \"My grace is sufficient for thee\"[280] (2 Cor. 12:9).\nThen I said, But, Lord, what is believing? And then I saw from\nthat saying, \"He that cometh to Me shall never hunger, and he that\nbelieveth on Me shall never thirst\"; that believing and coming\nwas all one; and that he that came, that is, ran out in his heart\nand affections after salvation by Christ, he indeed believed in\nChrist (John 6:35). Then the water stood in mine eyes, and I asked\nfurther, But, Lord, may such a great sinner as I am, be indeed\naccepted of Thee, and be saved by Thee? And I heard him say, \"And\nhim that cometh to Me, I will in no wise cast out\" (John 6:37).\nThen I said, But how, Lord, must I consider of Thee in my coming\nto Thee, that my faith may be placed aright upon Thee? Then He\nsaid, \"Christ Jesus came into the world to save sinners\" (1 Tim.\n1:15). \"He is the end of the law for righteousness to every one\nthat believeth\" (Rom. 10:4). \"He died for our sins, and rose again\nfor our justification\" (Rom. 4:25). \"He loved us, and washed us\nfrom our sins in His own blood\" (Rev. 1:5). \"He is mediator betwixt\nGod and us\" (1 Tim. 2:5). \"He ever liveth to make intercession\nfor us\" (Heb. 7:25). From all which I gathered, that I must look\nfor righteousness in His person, and for satisfaction for my sins\nby His blood; that what He did in obedience to His Father's law,\nand in submitting to the penalty thereof, was not for Himself, but\nfor him that will accept it for his salvation, and be thankful.\nAnd now was my heart full of joy, mine eyes full of tears, and\nmine affections running over with love to the name, people, and\nways of Jesus Christ.[281]\n\nCHR. This was a revelation of Christ to your soul indeed; but tell\nme particularly what effect this had upon your spirit.[282]\n\nHOPE. It made me see that all the world, notwithstanding all the\nrighteousness thereof, is in a state of condemnation. It made me\nsee that God the Father, though He be just, can justly justify the\ncoming sinner. It made me greatly ashamed of the vileness of my\nformer life, and confounded me with the sense of mine own ignorance;\nfor there never came thought into my heart before now, that showed\nme so the beauty of Jesus Christ. It made me love a holy life,\nand long to do something for the honour and glory of the name of\nthe Lord Jesus; yea, I thought that had I now a thousand gallons\nof blood in my body, I could spill it all for the sake of the Lord\nJesus.[283]\n\nI saw then in my dream that Hopeful looked back and saw Ignorance,\nwhom they had left behind, coming after. Look, said he to Christian,\nhow far yonder youngster loitereth behind.\n\nCHR. Aye, aye, I see him; he careth not for our company.\n\nHOPE. But I trow it would not have hurt him, had he kept pace with\nus hitherto.\n\nCHR. That is true; but I warrant you he thinketh otherwise.\n\nHOPE. That I think he doth; but, however, let us tarry for him.\nSo they did.\n\nThen Christian said to him, Come away, man, why do you stay so\nbehind?\n\nIGNOR. I take my pleasure in walking alone, even more a great deal\nthan in company, unless I like it the better.[284]\n\nThen said Christian to Hopeful (but softly), Did I not tell you\nhe cared not for our company? But, however, said he, come up, and\nlet us talk away the time in this solitary place. Then, directing\nhis speech to Ignorance, he said, Come, how do you? How stands it\nbetween God and your soul now?\n\nIGNOR. I hope well; for I am always full of good motions, that\ncome into my mind, to comfort me as I walk (Prov. 28:26).\n\nCHR. What good motions? pray, tell us.\n\nIGNOR. Why, I think of God and Heaven.\n\nCHR. So do the devils and damned souls.\n\nIGNOR. But I think of them, and desire them.[285]\n\nCHR. So do many that are never like to come there. \"The soul of\nthe sluggard desireth, and hath nothing\" (Prov. 13:4).\n\nIGNOR. But I think of them, and leave all for them.\n\nCHR. That I doubt; for leaving all is a hard matter; yea, a harder\nmatter than many are aware of. But why, or by what, art thou\npersuaded that thou hast left all for God and Heaven?\n\nIGNOR. My heart tells me so.\n\nCHR. The wise man says, \"He that trusts his own heart is a fool\"[286]\n(Prov. 28:26).\n\nIGNOR. This is spoken of an evil heart, but mine is a good one.\n\nCHR. But how dost thou prove that?\n\nIGNOR. It comforts me in hopes of Heaven.\n\nCHR. That may be through its deceitfulness; for a man's heart may\nminister comfort to him in the hopes of that thing, for which he\nyet has no ground to hope.\n\nIGNOR. But my heart and life agree together, and therefore my hope\nis well grounded.\n\nCHR. Who told thee that thy heart and life agree together?\n\nIGNOR. My heart tells me so.\n\nCHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except\nthe Word of God beareth witness in this matter, other testimony\nis of no value.\n\nIGNOR. But is it not a good heart that hath good thoughts? and is\nnot that a good life that is according to God's commandments?\n\nCHR. Yea, that is a good heart that hath good thoughts, and that\nis a good life that is according to God's commandments; but it is\none thing, indeed, to have these, and another thing only to think\nso.\n\nIGNOR. Pray, what count you good thoughts, and a life according\nto God's commandments?\n\nCHR. There are good thoughts of divers kinds; some respecting\nourselves, some God, some Christ, and some other thing.\n\nIGNOR. What be good thoughts respecting ourselves?\n\nCHR. Such as agree with the Word of God.\n\nIGNOR. When do our thoughts of ourselves agree with the Word of\nGod?\n\nCHR. When we pass the same judgment upon ourselves which the Word\npasses. To explain myself-the Word of God saith of persons in a\nnatural condition, \"There is none righteous, there is none that\ndoeth good\" (Rom. 3). It saith also, that \"every imagination of\nthe heart of man is only evil, and that continually\" (Gen. 6:5).\nAnd again, \"The imagination of man's heart is evil from his youth\"\n(Gen. 8:21). Now then, when we think thus of ourselves, having\nsense thereof then are our thoughts good ones, because according\nto the Word of God.\n\nIGNOR. I will never believe that my heart is thus bad.\n\nCHR. Therefore thou never hadst one good thought concerning thyself\nin thy life. But let me go on. As the Word passeth a judgment\nupon our heart, so it passeth a judgment upon our ways; and when\nour thoughts of our hearts and ways agree with the judgment which\nthe Word giveth of both, then are both good, because agreeing\nthereto.\n\nIGNOR. Make out your meaning.\n\nCHR. Why, the Word of God saith that man's ways are crooked ways;\nnot good, but perverse (Psa. 125; Prov. 2:15). It saith they are\nnaturally out of the good way, that they have not known it (Rom.\n3). Now, when a man thus thinketh of his ways; I say, when he\ndoth sensibly, and with heart humiliation, thus think, then hath\nhe good thoughts of his own ways, because his thoughts now agree\nwith the judgment of the Word of God.[287]\n\nIGNOR. What are good thoughts concerning God?\n\nCHR. Even as I have said concerning ourselves, when our thoughts\nof God do agree with what the Word saith of Him; and that is, when\nwe think of His being and attributes as the Word hath taught, of\nwhich I cannot now discourse at large; but to speak of Him with\nreference to us: Then we have right thoughts of God, when we think\nthat He knows us better than we know ourselves, and can see sin\nin us when and where we can see none in ourselves; when we think\nHe knows our inmost thoughts, and that our heart, with all its\ndepths, is always open unto His eyes; also, when we think that all\nour righteousness stinks in His nostrils, and that, therefore, He\ncannot abide to see us stand before Him in any confidence, even\nin all our best performances.\n\nIGNOR. Do you think that I am such a fool as to think God can see\nno further than I? or, that I would come to God in the best of my\nperformances?\n\nCHR. Why, how dost thou think in this matter?\n\nIGNOR. Why, to be short, I think I must believe in Christ for\njustification.\n\nCHR. How! think thou must believe in Christ, when thou seest\nnot thy need of Him! Thou neither seest thy original nor actual\ninfirmities; but hast such an opinion of thyself, and of what\nthou dost, as plainly renders thee to be one that did never see\na necessity of Christ's personal righteousness to justify thee\nbefore God.[288] How, then, dost thou say, I believe in Christ?\n\nIGNOR. I believe well enough for all that.\n\nCHR. How dost thou believe?\n\nIGNOR. I believe that Christ died for sinners; and that I shall\nbe justified before God from the curse, through His gracious\nacceptance of my obedience to His law. Or thus, Christ makes my\nduties, that are religious, acceptable to His Father, by virtue\nof His merits; and so shall I be justified.[289]\n\nCHR. Let me give an answer to this confession of thy faith.\n\n1. Thou believest with a fantastical faith; for this faith is\nnowhere described in the Word.\n\n2. Thou believest with a false faith; because it taketh justification\nfrom the personal righteousness of Christ, and applies it to thy\nown.[290]\n\n3. This faith maketh not Christ a justifier of thy person, but\nof thy actions; and of thy person for thy actions' sake, which is\nfalse.[291]\n\n4. Therefore, this faith is deceitful, even such as will leave\nthee under wrath, in the day of God Almighty; for true justifying\nfaith puts the soul, as sensible of its lost condition by the\nlaw, upon flying for refuge unto Christ's righteousness, which\nrighteousness of His is not an act of grace, by which He maketh, for\njustification, thy obedience accepted with God; but His personal\nobedience to the law, in doing and suffering for us what that\nrequired at our hands; this righteousness, I say, true faith\naccepteth; under the skirt of which, the soul being shrouded, and\nby it presented as spotless before God, it is accepted, and acquit\nfrom condemnation.[292]\n\nIGNOR. What! would you have us trust to what Christ, in His own\nperson, has done without us? This conceit would loosen the reins\nof our lust, and tolerate us to live as we list; for what matter\nhow we live, if we may be justified by Christ's personal righteousness\nfrom all, when we believe it?\n\nCHR. Ignorance is thy name, and as thy name is, so art thou; even\nthis thy answer demonstrateth what I say. Ignorant thou art of\nwhat justifying righteousness is, and as ignorant how to secure\nthy soul, through the faith of it, from the heavy wrath of God.\nYea, thou also art ignorant of the true effects of saving faith\nin this righteousness of Christ, which is, to bow and win over\nthe heart to God in Christ, to love His name, His Word, ways, and\npeople, and not as thou ignorantly imaginest.\n\nHOPE. Ask him if ever he had Christ revealed to him from Heaven.[293]\n\nIGNOR. What! you are a man for revelations! I believe that what\nboth you, and all the rest of you, say about that matter, is but\nthe fruit of distracted brains.\n\nHOPE. Why, man! Christ is so hid in God from the natural apprehensions\nof the flesh, that He cannot by any man be savingly known, unless\nGod the Father reveals Him to them.[294]\n\nIGNOR. That is your faith, but not mine; yet mine, I doubt not,\nis as good as yours, though I have not in my head so many whimsies\nas you.\n\nCHR. Give me leave to put in a word. You ought not so slightly to\nspeak of this matter; for this I will boldly affirm, even as my\ngood companion hath done, that no man can know Jesus Christ but by\nthe revelation of the Father (Matt. 11:27); yea, and faith too,\nby which the soul layeth hold upon Christ, if it be right, must be\nwrought by the exceeding greatness of His mighty power; the working\nof which faith, I perceive, poor Ignorance, thou art ignorant\nof (1 Cor. 12:3; Eph 1:18, 19). Be awakened then, see thine own\nwretchedness, and fly to the Lord Jesus; and by His righteousness,\nwhich is the righteousness of God, for He Himself is God, thou\nshalt be delivered from condemnation.[295]\n\nIGNOR. You go so fast, I cannot keep pace with you. Do you go on\nbefore; I must stay a while behind.[296]\n\nThen they said-\n\nWell, Ignorance, wilt thou yet foolish be, To slight good counsel,\nten times given thee? And if thou yet refuse it, thou shalt know,\nEre long, the evil of thy doing so. Remember, man, in time, stoop,\ndo not fear; Good counsel taken well, saves: therefore hear. But\nif thou yet shalt slight it, thou wilt be The loser (Ignorance)\nI'll warrant thee.\n\nThen Christian addressed thus himself to his fellow-\n\nCHR. Well, come, my good Hopeful, I perceive that thou and I must\nwalk by ourselves again.\n\nSo I saw in my dream that they went on apace before, and Ignorance\nhe came bobbling after. Then said Christian to his companion, It\npities me much for this poor man, it will certainly go ill with\nhim at last.\n\nHOPE. Alas! there are abundance in our town in his condition,\nwhole families, yea, whole streets, and that of pilgrims too; and\nif there be so many in our parts, how many, think you, must there\nbe in the place where he was born?\n\nCHR. Indeed the Word saith, \"He hath blinded their eyes, lest they\nshould see,\" &c. But now we are by ourselves, what do you think\nof such men? Have they at no time, think you, convictions of sin,\nand so consequently fears that their state is dangerous?\n\nHOPE. Nay, do you answer that question yourself, for you are the\nelder man.\n\nCHR. Then I say, sometimes (as I think) they may; but they being\nnaturally ignorant, understand not that such convictions tend to\ntheir good; and therefore they do desperately seek to stifle them,\nand presumptuously continue to flatter themselves in the way of\ntheir own hearts.\n\nHOPE. I do believe, as you say, that fear tends much to men's\ngood, and to make them right, at their beginning to go on pilgrimage.\n\nCHR. Without all doubt it doth, if it be right; for so says the\nWord, \"The fear of the Lord is the beginning of wisdom\"[297] (Prov.\n1:7; 9:10; Psa. 111:10; Job. 28:28).\n\nHOPE. How will you describe right fear?\n\nCHR. True or right fear is discovered by three things-\n\n1. By its rise; it is caused by saving convictions for sin.\n\n2. It driveth the soul to lay fast hold of Christ for salvation.\n\n3. It begetteth and continueth in the soul a great reverence of\nGod, his Word, and ways, keeping it tender, and making it afraid\nto turn from them, to the right hand or to the left, to anything,\nthat may dishonour God, break its peace, grieve the Spirit, or\ncause the enemy to speak reproachfully.[298]\n\nHOPE. Well said; I believe you have said the truth. Are we now\nalmost got past the Enchanted Ground?\n\nCHR. Why, art thou weary of this discourse?\n\nHOPE. No, verily, but that I would know where we are.\n\nCHR. We have not now above two miles further to go thereon. But\nlet us return to our matter. Now the ignorant know not that such\nconvictions as tend to put them in fear are for their good, and\ntherefore they seek to stifle them.\n\nHOPE. How do they seek to stifle them?\n\nCHR. 1. They think that those fears are wrought by the devil\n(though indeed they are wrought of God); and, thinking so, they\nresist them as things that directly tend to their overthrow. 2.\nThey also think that these fears tend to the spoiling of their\nfaith, when, alas for them, poor men that they are, they have none\nat all! and therefore they harden their hearts against them. 3.\nThey presume they ought not to fear; and therefore, in despite of\nthem, wax presumptuously confident. 4. They see that those fears\ntend to take away from them their pitiful old self-holiness,[299]\nand therefore they resist them with all their might.\n\nHOPE. I know something of this myself; for, before I knew myself,\nit was so with me.[300]\n\nCHR. Well, we will leave, at this time, our neighbour Ignorance\nby himself, and fall upon another profitable question.\n\nHOPE. With all my heart, but you shall still begin.\n\nCHR. Well then, did you not know, about 10 years ago, one Temporary\nin your parts, who was a forward man in religion then?[301]\n\nHOPE. Know him! yes, he dwelt in Graceless, a town about two miles\noff of Honesty, and he dwelt next door to one Turnback.\n\nCHR. Right, he dwelt under the same roof with him. Well, that man\nwas much awakened once; I believe that then he had some sight of\nhis sins, and of the wages that were due thereto.\n\nHOPE. I am of your mind, for, my house not being above three miles\nfrom him, he would ofttimes come to me, and that with many tears.\nTruly I pitied the man, and was not altogether without hope of\nhim; but one may see, it is not every one that cries, Lord, Lord.\n\nCHR. He told me once that he was resolved to go on pilgrimage,\nas we do now; but all of a sudden he grew acquainted with one\nSave-self, and then he became a stranger to me.\n\nHOPE. Now, since we are talking about him, let us a little inquire\ninto the reason of the sudden backsliding of him and such others.\n\nCHR. It may be very profitable, but do you begin.\n\nHOPE. Well then, there are in my judgment four reasons for it-\n\n1. Though the consciences of such men are awakened, yet their\nminds are not changed; therefore, when the power of guilt weareth\naway, that which provoked them to be religious ceaseth, wherefore\nthey naturally turn to their own course again, even as we see the\ndog that is sick of what he has eaten, so long as his sickness\nprevails, he vomits and casts up all; not that he doth this\nof a free mind (if we may say a dog has a mind), but because it\ntroubleth his stomach; but now, when his sickness is over, and so\nhis stomach eased, his desire being not at all alienate from his\nvomit, he turns him about and licks up all, and so it is true which\nis written, \"The dog is turned to his own vomit again\" (2 Peter\n2:22).[302] Thus I say, being hot for Heaven, by virtue only of\nthe sense and fear of the torments of hell, as their sense of hell,\nand the fears of damnation, chills and cools, so their desires for\nHeaven and salvation cool also. So then it comes to pass, that\nwhen their guilt and fear is gone, their desires for Heaven and\nhappiness die, and they return to their course again.[303]\n\n2. Another reason is, they have slavish fears that do overmaster\nthem; I speak now of the fears that they have of men, for \"the\nfear of man bringeth a snare\" (Prov. 29:25). So then, though they\nseem to be hot for Heaven, so long as the flames of hell are about\ntheir ears, yet, when that terror is a little over, they betake\nthemselves to second thoughts; namely, that it is good to be\nwise, and not to run (for they know not what) the hazard of losing\nall, or, at least, of bringing themselves into unavoidable and\nunnecessary troubles, and so they fall in with the world again.\n\n3. The shame that attends religion lies also as a block in their\nway; they are proud and haughty, and religion in their eye is low\nand contemptible; therefore, when they have lost their sense of\nhell and wrath to come, they return again to their former course.\n\n4. Guilt, and to meditate terror, are grievous to them. They like\nnot to see their misery before they come into it; though perhaps\nthe sight of it first, if they loved that sight, might make them\nfly whither the righteous fly and are safe. But because they do,\nas I hinted before, even shun the thoughts of guilt and terror,\ntherefore, when once they are rid of their awakenings about the\nterrors and wrath of God, they harden their hearts gladly, and\nchoose such ways as will harden them more and more.\n\nCHR. You are pretty near the business, for the bottom of all is,\nfor want of a change in their mind and will. And therefore they\nare but like the felon that standeth before the judge, he quakes\nand trembles, and seems to repent most heartily, but the bottom\nof all is the fear of the halter; not that he hath any detestation\nof the offence, as is evident, because, let but this man have his\nliberty, and he will be a thief, and so a rogue still, whereas,\nif his mind were changed, he would be otherwise.\n\nHOPE. Now, I have showed you the reasons of their going back, do\nyou show me the manner thereof.[304]\n\nCHR. So I will, willingly.\n\n1. They draw off their thoughts, all that they may, from the\nremembrance of God, death, and judgment to come.\n\n2. Then they cast off by degrees private duties, as closet prayer,\ncurbing their lusts, watching, sorrow for sin, and the like.\n\n3. Then they shun the company of lively and warm Christians.\n\n4. After that, they grow cold to public duty, as hearing, reading,\ngodly conference, and the like.\n\n5. Then they begin to pick holes, as we say, in the coats of some\nof the godly; and that devilishly, that they may have a seeming\ncolour to throw religion (for the sake of some infirmity they have\nespied in them) behind their backs.\n\n6. Then they begin to adhere to, and associate themselves with,\ncarnal, loose, and wanton men.\n\n7. Then they give way to carnal and wanton discourses in secret;\nand glad are they if they can see such things in any that are\ncounted honest, that they may the more boldly do it through their\nexample.\n\n8. After this, they begin to play with little sins openly.\n\n9. And then, being hardened, they show themselves as they are.\nThus, being launched again into the gulf of misery, unless a\nmiracle of grace prevent it, they everlastingly perish in their\nown deceivings.[305]\n\nNow I saw in my dream, that by this time the Pilgrims were got\nover the Enchanted Ground, and entering into the country of Beulah,\nwhose air was very sweet and pleasant, the way lying directly through\nit, they solaced themselves there for a season (Isa. 62:4). Yea,\nhere they heard continually the singing of birds, and saw every\nday the flowers appear in the earth, and heard the voice of the\nturtle in the land (Song. 2:10-12). In this country the sun shineth\nnight and day; wherefore this was beyond the Valley of the Shadow\nof Death, and also out of the reach of Giant Despair, neither\ncould they from this place so much as see Doubting Castle.[306]\nHere they were within sight of the city they were going to, also\nhere met them some of the inhabitants thereof; for in this land\nthe Shining Ones commonly walked, because it was upon the borders\nof Heaven. In this land also the contract between the bride and the\nbridegroom was renewed; yea, here, \"As the bridegroom rejoiceth\nover the bride, so did their God rejoice over them\" (Isa. 62:5).\nHere they had no want of corn and wine; for in this place they met\nwith abundance of what they had sought for in all their pilgrimage\n(v. 8). Here they heard voices from out of the city, loud voices,\nsaying, \"Say ye to the daughter of Zion, Behold, thy salvation\ncometh! Behold, His reward is with Him!\" (v. 11). Here all the\ninhabitants of the country called them, \"The holy people, The\nredeemed of the Lord, Sought out,\" &c. (v. 12).\n\nNow, as they walked in this land, they had more rejoicing than in\nparts more remote from the kingdom to which they were bound; and\ndrawing near to the city, they had yet a more perfect view thereof.\nIt was builded of pearls and precious stones, also the street\nthereof was paved with gold; so that by reason of the natural\nglory of the city, and the reflection of the sunbeams upon it,\nChristian with desire fell sick. Hopeful also had a fit or two\nof the same disease.[307] Wherefore, here they lay by it a while,\ncrying out, because of their pangs, \"If ye find my Beloved, tell\nHim that I am sick of love[308]\" (Song. 5:8).\n\nBut being a little strengthened, and better able to bear their\nsickness, they walked on their way, and came yet nearer and nearer,\nwhere were orchards, vineyards, and gardens, and their gates opened\ninto the highway. Now, as they came up to these places, behold,\nthe gardener stood in the way, to whom the Pilgrims said, Whose\ngoodly vineyards and gardens are these? He answered, They are the\nKing's, and are planted here for His own delight, and also for the\nsolace of pilgrims. So the gardener had them into the vineyards,\nand bid them refresh themselves with the dainties (Deut. 23:24).\nHe also showed them there the King's walks, and the arbours, where\nHe delighted to be; and here they tarried and slept.[309]\n\nNow I beheld in my dream, that they talked more in their sleep at\nthis time than ever they did in all their journey; and being in\na muse thereabout, the gardener said even to me, Wherefore musest\nthou at the matter? It is the nature of the fruit of the grapes\nof these vineyards to go down so sweetly, as to cause the lips of\nthem that are asleep to speak.[310]\n\nSo I saw that when they awoke, they addressed themselves to go up\nto the city. But, as I said, the reflection of the sun upon the\ncity (for \"the city was pure gold),\" (Rev. 21:18), was so extremely\nglorious, that they could not, as yet, with open face behold it,\nbut through an instrument made for that purpose (2 Cor. 3:18). So\nI saw, that as they went on, there met them two men, in raiment\nthat shone like gold; also their faces shone as the light.[311]\n\nThese men asked the Pilgrims whence they came; and they told them.\nThey also asked them where they had lodged, what difficulties and\ndangers, what comforts and pleasures they had met in the way; and\nthey told them. Then said the men that met them, You have but two\ndifficulties more to meet with, and then you are in the city.[312]\n\nChristian then, and his companion, asked the men to go along\nwith them; so they told them they would. But, said they, you must\nobtain it by your own faith. So I saw in my dream that they went\non together, until they came in sight of the gate.\n\nNow, I further saw, that betwixt them and the gate was a river,\nbut there was no bridge to go over; the river was very deep. At the\nsight, therefore, of this river, the Pilgrims were much stunned:\nbut the men that went with them said, You must go through, or you\ncannot come at the gate.[313]\n\nThe Pilgrims then began to inquire if there was no other way to\nthe gate; to which they answered, Yes; but there hath not any,\nsave two, to wit, Enoch and Elijah, been permitted to tread that\npath, since the foundation of the world, nor shall, until the\nlast trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then,\nespecially Christian, began to despond in their minds, and looked\nthis way and that, but no way could be found by them, by which\nthey might escape the river.[314] Then they asked the men if the\nwaters were all of a depth. They said, No; yet they could not\nhelp them in that case; for, said they, you shall find it deeper\nor shallower, as you believe in the King of the place.\n\nThey then addressed themselves to the water; and entering, Christian\nbegan to sink, and crying out to his good friend Hopeful, he said,\nI sink in deep waters; the billows go over my head, all his waves\ngo over me! Selah.[315]\n\nThen said the other, Be of good cheer, my brother, I feel the\nbottom, and it is good. Then, said Christian, Ah! my friend, \"the\nsorrows of death have compassed me about\"; I shall not see the\nland that flows with milk and honey; and with that a great darkness\nand horror fell upon Christian, so that he could not see before\nhim. Also here he in great measure lost his senses, so that he\ncould neither remember, nor orderly talk of any of those sweet\nrefreshments that he had met with in the way of his pilgrimage.\nBut all the words that he spake still tended to discover that he\nhad horror of mind, and heart fears that he should die in that\nriver, and never obtain entrance in at the gate. Here also, as they\nthat stood by perceived, he was much in the troublesome thoughts\nof the sins that he had committed, both since and before he began\nto be a pilgrim. It was also observed that he was troubled with\napparitions of hobgoblins and evil spirits; for ever and anon he\nwould intimate so much by words.[316] Hopeful, therefore, here had\nmuch ado to keep his brother's head above water; yea, sometimes\nhe would be quite gone down, and then, ere awhile, he would rise\nup again half dead. Hopeful also would endeavour to comfort him,\nsaying, Brother, I see the gate, and men standing by to receive\nus; but Christian would answer, It is you, it is you they wait\nfor; you have been Hopeful ever since I knew you.[317] And so\nhave you, said he to Christian. Ah, brother! said he, surely if I\nwere right He would now arise to help me; but for my sins He hath\nbrought me into the snare, and hath left me. Then said Hopeful,\nMy brother, you have quite forgot the text, where it is said of\nthe wicked, \"There are no bands in their death; but their strength\nis firm. They are not in trouble as other men, neither are they\nplagued like other men\" (Psa. 73:4, 5). These troubles and distresses\nthat you go through in these waters are no sign that God hath\nforsaken you; but are sent to try you, whether you will call to\nmind that which heretofore you have received of His goodness, and\nlive upon Him in your distresses.[318]\n\nThen I saw in my dream, that Christian was as in a muse a while.\nTo whom also Hopeful added this word, Be of good cheer, Jesus\nChrist maketh thee whole;[319] and with that Christian brake out\nwith a loud voice, O! I see Him again, and He tells me, \"When thou\npassest through the waters, I will be with thee; and through the\nrivers, they shall not overflow thee\" (Isa. 43:2). Then they both\ntook courage, and the enemy was after that as still as a stone,\nuntil they were gone over. Christian therefore presently found\nground to stand upon, and so it followed that the rest of the river\nwas but shallow. Thus they got over.[320] Now, upon the bank of\nthe river, on the other side, they saw the two shining men again,\nwho there waited for them; wherefore, being come out of the river,\nthey saluted them, saying, We are ministering spirits, sent forth\nto minister for those that shall be heirs of salvation. Thus they\nwent along towards the gate.[321] Now you must note that the city\nstood upon a mighty hill, but the Pilgrims went up that hill with\nease, because they had these two men to lead them up by the arms;\nalso, they had left their mortal garments behind them in the\nriver, for though they went in with them, they came out without\nthem. They, therefore, went up here with much agility and speed,\nthough the foundation upon which the city was framed was higher\nthan the clouds.[322] They, therefore, went up through the regions\nof the air, sweetly talking as they went, being comforted, because\nthey safely got over the river, and had such glorious companions\nto attend them.[323]\n\nThe talk they had with the Shining Ones was about the glory of\nthe place; who told them that the beauty and glory of it was\ninexpressible. There, said they, is the \"Mount Zion, the heavenly\nJerusalem, the innumerable company of angels, and the spirits of\njust men made perfect\" (Heb. 12:22-24). You are going now, said\nthey, to the paradise of God, wherein you shall see the tree of\nlife, and eat of the never-fading fruits thereof; and when you\ncome there, you shall have white robes given you, and your walk\nand talk shall be every day with the King, even all the days of\neternity (Rev. 2:7; 3:4; 22:5). There you shall not see again\nsuch things as you saw when you were in the lower region upon the\nearth, to wit, sorrow, sickness, affliction, and death, \"for the\nformer things are passed away.\" You are now going to Abraham, to\nIsaac, and Jacob, and to the prophets-men that God hath taken away\nfrom the evil to come, and that are now resting upon their beds,\neach one walking in his righteousness[324] (Isa. 57:1, 2; 65:17).\nThe men then asked, What must we do in the holy place? To whom\nit was answered, You must there receive the comforts of all your\ntoil, and have joy for all your sorrow; you must reap what you\nhave sown, even the fruit of all your prayers, and tears, and\nsufferings for the King by the way (Gal. 6:7). In that place you\nmust wear crowns of gold, and enjoy the perpetual sight and vision\nof the Holy One, for \"there you shall see Him as He is\" (1 John\n3:2). There also you shall serve Him continually with praise,\nwith shouting and thanksgiving, whom you desired to serve in the\nworld, though with much difficulty, because of the infirmity of\nyour flesh. There your eyes shall be delighted with seeing, and\nyour ears with hearing the pleasant voice of the Mighty One. There\nyou shall enjoy your friends again, that are gone thither before\nyou; and there you shall with joy receive, even every one that\nfollows into the holy place after you. There also shall you be\nclothed with glory and majesty, and put into an equipage fit to\nride out with the King of glory. When He shall come with sound of\ntrumpet in the clouds, as upon the wings of the wind, you shall\ncome with Him; and when He shall sit upon the throne of judgment,\nyou shall sit by Him; yea, and when He shall pass sentence upon\nall the workers of iniquity, let them be angels or men, you also\nshall have a voice in that judgment, because they were His and your\nenemies (1 Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3).\nAlso when He shall again return to the city, you shall go too,\nwith sound of trumpet, and be ever with Him.\n\nNow, while they were thus drawing towards the gate, behold a company\nof the heavenly host came out to meet them; to whom it was said,\nby the other two Shining Ones, These are the men that have loved\nour Lord when they were in the world, and that have left all for\nHis holy name; and He hath sent us to fetch them, and we have\nbrought them thus far on their desired journey, that they may go\nin and look their Redeemer in the face with joy. Then the heavenly\nhost gave a great shout, saying, \"Blessed are they which are\ncalled unto the marriage supper of the Lamb\" (Rev. 19:9). There\ncame out also at this time to meet them, several of the King's\ntrumpeters, clothed in white and shining raiment, who, with melodious\nnoises, and loud, made even the heavens to echo with their sound.\nThese trumpeters saluted Christian and his fellow with 10,000\nwelcomes from the world; and this they did with shouting, and\nsound of trumpet.\n\nThis done, they compassed them round on every side; some went\nbefore, some behind, and some on the right hand, some on the left\n(as it were to guard them through the upper regions), continually\nsounding as they went, with melodious noise, in notes on high;\nso that the very sight was to them that could behold it, as if\nHeaven itself was come down to meet them.[325] Thus, therefore,\nthey walked on together; and as they walked, ever and anon these\ntrumpeters, even with joyful sound, would, by mixing their music\nwith looks and gestures, still signify to Christian and his brother,\nhow welcome they were into their company, and with what gladness\nthey came to meet them; and now were these two men, as it were,\nin Heaven, before they came at it, being swallowed up with the\nsight of angels, and with hearing of their melodious notes. Here\nalso they had the city itself in view, and they thought they heard\nall the bells therein to ring, to welcome them thereto. But above\nall, the warm and joyful thoughts that they had about their own\ndwelling there, with such company, and that forever and ever. O\nby what tongue or pen can their glorious joy be expressed![326]\nAnd thus they came up to the gate.\n\nNow, when they were come up to the gate, there was written over\nit in letters of gold, \"Blessed are they that do His commandments,\nthat they may have right to the tree of life, and may enter in\nthrough the gates into the city\" (Rev. 22:14).\n\nThen I saw in my dream, that the Shining Men bid them call at the\ngate; the which, when they did, some looked from above over the\ngate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said,\nThese pilgrims are come from the City of Destruction, for the love\nthat they bear to the King of this place; and then the pilgrims\ngave in unto them each man his certificate,[327] which they had\nreceived in the beginning; those, therefore, were carried into\nthe King, who, when He had read them, said, Where are the men?\nTo whom it was answered, They are standing without the gate. The\nKing then commanded to open the gate, \"That the righteous nation,\"\nsaid He, \"which keepeth the truth, may enter in\"[328] (Isa. 26:2).\n\nNow I saw in my dream that these two men went in at the gate; and\nlo, as they entered, they were transfigured, and they had raiment\nput on that shone like gold. There were also that met them with\nharps and crowns, and gave them to them-the harps to praise withal,\nand the crowns in token of honour. Then I heard in my dream that\nall the bells in the city rang again for joy, and that it was said\nunto them, \"ENTER YE INTO THE JOY OF YOUR LORD.\"[329] I also heard\nthe men themselves, that they sang with a loud voice, saying,\n\"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH\nUPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER\" (Rev. 5:13).\n\nNow just as the gates were opened to let in the men, I looked in\nafter them, and, behold, the City shone like the sun; the streets\nalso were paved with gold, and in them walked many men, with\ncrowns on their heads, palms in their hands, and golden harps to\nsing praises withal. There were also of them that had wings, and\nthey answered one another without intermission, saying, \"Holy,\nholy, holy, is the Lord\" (Rev. 4:8). And after that, they shut up\nthe gates; which, when I had seen, I wished myself among them.\n\nNow while I was gazing upon all these things, I turned my head to\nlook back, and saw Ignorance come up to the river side; but he\nsoon got over, and that without half that difficulty which the\nother two men met with.[330] For it happened that there was then\nin that place, one Vain-hope,[331] a ferryman, that with his boat\nhelped him over; so he, as the other I saw, did ascend the hill,\nto come up to the gate, only he came alone; neither did any man\nmeet him with the least encouragement. When he was come up to\nthe gate, he looked up to the writing that was above, and then\nbegan to knock, supposing that entrance should have been quickly\nadministered to him; but he was asked by the men that looked over\nthe top of the gate, Whence came you? and what would you have? He\nanswered, I have eat and drank in the presence of the King, and He\nhas taught in our streets. Then they asked him for his certificate,\nthat they might go in and show it to the King; so he fumbled in\nhis bosom for one, and found none. Then said they, Have you none?\nBut the man answered never a word. So they told the King, but He\nwould not come down to see him, but commanded the two Shining Ones\nthat conducted Christian and Hopeful to the City, to go out and\ntake Ignorance, and bind him hand and foot, and have him away.\nThen they took him up, and carried him through the air, to the door\nthat I saw in the side of the hill, and put him in there. Then I\nsaw that there was a way to hell, even from the gates of Heaven,\nas well as from the City of Destruction![332] So I awoke, and\nbehold it was a dream.\n\nTHE CONCLUSION.\n\nNow, READER, I have told my dream to thee; See if thou canst\ninterpret it to me, Or to thyself, or neighbour; but take heed Of\nmisinterpreting; for that, instead Of doing good, will but thyself\nabuse: By misinterpreting, evil ensues.\n\nTake heed also, that thou be not extreme, In playing with the\noutside of my dream: Nor let my figure or similitude Put thee\ninto a laughter or a feud. Leave this for boys and fools; but as\nfor thee, Do thou the substance of my matter see.\n\nPut by the curtains, look within my veil, Turn up my metaphors,\nand do not fail; There, if thou seekest them, such things to find,\nAs will be helpful to an honest mind.\n\nWhat of my dross thou findest there, be bold To throw away, but\nyet preserve the gold; What if my gold be wrapped up in ore?--None\nthrows away the apple for the core. But if thou shalt cast all\naway as vain, I know not but 'twill make me dream again.\n\nTHE END OF THE FIRST PART.\n\n\n\nFOOTNOTES:\n\n[1] The jail. Mr. Bunyan wrote this precious book in Bedford\njail, where he was imprisoned 12 years for preaching the Gospel.\nHis bonds were those of the Gospel; and, like Peter, he could\nsleep soundly in prison. Blessed be God for even the toleration\nand religious privileges we now enjoy in consequence of it.\nOur author, thus prevented from preaching, turned his thoughts\nto writing; and, during his confinement, composed \"The Pilgrim's\nProgress,\" and many other useful works. Thus the Lord causes \"the\nwrath of man to praise Him.\" The servants of Christ, when restrained\nby wicked laws from publishing the word of life from the pulpit,\nhave become more abundantly useful by their writings-(G. Burder).\n\n[2] You will observe what honour, from his Pilgrim's first setting\nout, Bunyan puts upon the Word of God. He would give to no inferior\ninstrumentality, not even to one of God's providences, the business\nof awakening his Pilgrim to a sense of his danger; but he places\nhim before us reading his book, awakened by the Word. And he\nmakes the first efficacious motive in the mind of this Pilgrim a\nsalutary fear of the terrors of that Word, a sense of the wrath\nto come, beneath the burden of sin upon his soul-(Cheever, Lect.\n6). The alarms of such an awakened soul are very different from the\nterrors of superstitious ignorance, which, arising from fright\nor danger, are easily quitted, with the silly mummeries of\npriestcraft-(Andronicus).\n\n[3] \"What shall I do?\" This is his first exclamation. He has not\nas yet advanced so far as to say, What shall I do to be saved?-(Cheever,\nLect. 6).\n\n[4] Sometimes I have been so loaden with my sins, that I could not\ntell where to rest, nor what to do; yea, at such times, I thought\nit would have taken away my senses-(Bunyan's Law and Grace). [5]\nSee the picture of a true penitent; a deep sense of danger, and\nsolemn concern for his immortal soul, and for his wife and children;\nclothed with rags; his face turned from his house; studying the\nBible with intense interest; a great burden on his back; praying;\n\"the remembrance of his sins is grievous, and the burden of them\nis intolerable.\" Reader, have you felt this?-(Dr. Dodd).\n\n[6] Reader! be persuaded to pause a moment, and ask yourself the\nquestion-What is my case? Did I ever feel a deep concern about my\nsoul? Did I ever see my danger as a sinner? Did I ever exclaim, in\nthe agony of my spirit, \"What must I do to be saved?\" Be assured\nthat real godliness begins in feeling the burden of sin-(G. Border).\n\n[7] The advice is to fly at once to Christ, and that he will then\nbe told what to do. He is not told to get rid of his burden first,\nby reforming his life, and then to apply for further instruction\nto the Saviour-(J. B.).\n\n[8] When a sinner begins to fly from destruction, carnal relations\nwill strive to prevent him; but the sinner who is in earnest for\nsalvation will be deaf to invitations to go back. The more he is\nsolicited by them, the faster he will fly from them-(Mason).\n\n[9] The names of these two neighbours are admirably characteristic,\nnot confined to any age or place, but always accompany the young\nconvert to godliness, as the shadow does the substance. Christian\nis firm, decided, bold, and sanguine. Obstinate is profane, scornful,\nself-sufficient, and contemns God's Word. Pliable is yielding, and\neasily induced to engage in things of which he understands neither\nthe nature nor the consequences-(Thomas Scott).\n\n[10] Objection. If I would run as you would have me, then I must\nrun from all my friends, for none of them are running that way.\nAnsw. And if thou dost, thou wilt run into the bosom of Christ,\nand of God. And what harm will that do thee? Objec. But if I ran\nthis way, I must run from all my sins. Answ. That's true indeed;\nyet if thou dost not, thou wilt run into hell-fire. Objec. But I\nshall be mocked of all my neighbours. Answ. But if thou lose the\nbenefit of Heaven, God will mock at thy calamity. Objec. But,\nsurely, I may begin this, time enough a year or two hence. Answ.\nHast thou any lease of thy life? Did ever God tell thee thou shalt\nlive half a year or two months longer? Art thou a wise man to let\nthy immortal soul hang over hell by a thread of uncertain time,\nwhich may soon be cut asunder by death?-(Bunyan's Preface to the\nHeavenly Footman).\n\n[11] It is interesting to compare this account of Heaven with\nthat which Bunyan gave in the Preface to his \"Sighs from Hell,\"\npublished 20 years before-\"O sinner, sinner, there are better\nthings than hell to be had, and at a cheaper rate by the thousandth\npart than that. O there is no comparison; there is Heaven, there\nis God, there is Christ, there is communion with an innumerable\ncompany of saints and angels\"-(ED). [12] Here you have another\nvolume of meaning in a single touch of the pencil. Pliable is\none of those who is willing, or think they are willing, to have\nHeaven, but without any sense of sin, or of the labour and self-denial\nnecessary to enter Heaven. But now his heart is momentarily fired\nwith Christian's ravishing descriptions, and as he seems to have\nnothing to trouble his conscience, and no difficulties to overcome,\nthe pace of an honest, thorough inquirer, the movement of a soul\nsensible of its distresses and its sins, and desiring comfort\nonly in the way of healing and of holiness, seems much too slow\nfor him. He is for entering Heaven at once, going much faster\nthan poor Christian can keep up with him. Then, said Christian,\nI cannot go so fast as I would, by reason of this burden that is\non my back--(Cheever). [13] Satan casts the professor into the\nmire, to the reproach of religion, the shame of their brethren,\nthe derision of the world, and the dishonour of God. He holds our\nhands while the world buffets us. He puts bears' skins upon us,\nand then sets the dogs at us. He bedaubeth us with his own foam,\nand then tempts us to believe that that bedaubing comes from\nourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14]\nGuilt is not so much a wind and a tempest, as a load and burden.\nThe devil, and sin, and the curse of the law, and death, are\ngotten upon the shoulders of this poor man, and are treading of\nhim down, that he may sink into, and be swallowed up of, his miry\nplace (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love,\nvol. 2, p. 6).\n\n[15] In this Slough of Despond there were good and firm steps, sound\npromises to stand upon, a causeway, indeed, better than adamant,\nclear across the treacherous quagmires; but mark you, fear followed\nChristian so hard, that he fled the nearest way, and fell in, not\nstopping to look for the steps, or not thinking of them. Now this\nis often just the operation of fear; it sets the threatenings\nagainst the promises, when it ought simply to direct the soul\nfrom the threatenings to the promises. It is the object of the\nthreatenings to make the promises shine, and to make the soul\nlay hold upon them, and that is the purpose and the tendency of\na salutary fear of the Divine wrath on account of sin, to make\nthe believer flee directly to the promises, and advance on them\nto Christ-(Cheever). [16] Signifying that there is nothing but\ndespondency and despair in the fallen nature of sinful man: the\nbest that we can do, leaves us in the Slough of Despond, as to\nany hope in ourselves-(Mason).\n\n[17] That is, the Lord Jesus Christ. We never find good ground,\nnor safe sounding, nor comfortable walking, till we enter into\npossession of Christ by faith, and till our feet are set upon\nChrist, who is the Rock of ages-(Mason).\n\n[18] And now you may think, perhaps, that Christian having got out\nof the Slough of Despond, and fairly on his way, it is all well\nwith him; but not so, for now he comes into a peril that is far\ngreater than the last-a peril through which we suppose that every\nsoul that ever goes on pilgrimage passes, and a peril in which\nmultitudes that get safely across the Slough of Despond, perish\nforever-(Cheever).\n\n[19] \"Some inkling\"; some intimation, hint, or slight knowledge:\nobsolete-(ED).\n\n[20] There is great beauty in this dialogue, arising from the exact\nregard to character preserved throughout. Indeed, this forms one\nof our author's peculiar excellencies; as it is a very difficult\nattainment, and always manifests a superiority of genius-(Scott).\n\n[21] Mr. Worldly-wiseman prefers morality to Christ the strait\ngate. This is the exact reasoning of the flesh. Carnal reason\never opposes spiritual truth. The notion of justification by our\nown obedience to God's Law ever works in us, contrary to the way\nof justification by the obedience of Christ. Self-righteousness\nis as contrary to the faith of Christ as indulging the lusts of\nthe flesh. The former is the white devil of pride, the latter the\nblack devil of rebellion and disobedience. See the awful consequences\nof listening to the reasonings of the flesh-(Mason).\n\n[22] And \"wotted\": and knew. From the Saxon witen, to know; see\nImperial Dictionary-(ED).\n\n[23]Beware of taking men by their looks. They may look as gentle\nas lambs, while the poison of asps is under their tongue; whereby\nthey infect many souls with pernicious errors and pestilent heresies,\nturning them from Christ and the hope of full justification and\neternal life through Him ONLY, to look to, and rely upon, their\nown works, in whole, or in part, for salvation-(Mason).\n\n[24] As the belief of the truth lies at the fountain of the hope\nof eternal life, and is the cause of anyone becoming a pilgrim;\nso the belief of a lie is the cause of anyone's turning out of the\nway which leads to glory-(Mason). [25] See the glory of Gospel grace\nto sinners. See the amazing love of Christ in dying for sinners.\nO remember the price, which obtained the pardon of our sins, at\nnothing less than His most precious blood! Believe His wonderful\nlove. Rejoice in His glorious salvation. Live in the love of Him,\nin the hatred of your sins, and in humbleness of mind before\nHim-(Mason).\n\n[26] Legality is as great an enemy to the cross of Christ as\nlicentiousness; for it keeps the soul from coming to, believing\nin, and trusting wholly in the blood of Christ for pardon, and the\nrighteousness of Christ for justification! so that it keeps the soul\nin bondage, and swells the mind with pride, while licentiousness\nbrings a scandal on the cross--(Mason). [27] The straitness of\nthis gate is not to be understood carnally, but mystically. This\ngate is wide enough for all the truly sincere lovers of Jesus\nChrist, but so strait that it will keep all others out. The gate\nof Eden was wide enough for Adam and his wife to go out at, yet\nit was too strait for them to go in at. Why? They had sinned; and\nthe cherubim and the flaming sword made it too strait for them.\nThe gates of the temple were six cubits wide, yet they were so\nstrait that none who were unclean might enter them-(Bunyan's Strait\nGate, vol. 1, p. 367).\n\n[28] Here behold the love of Jesus, in freely and heartily receiving\nevery poor sinner who comes unto Him; no matter how vile they have\nbeen, nor what sins they have committed, He loves them freely and\nreceives them graciously; for He has nothing but GOOD-WILL to them.\nHence, the heavenly host sang at his birth, \"Good-will towards\nmen\" (Luke 2:14)-(Mason).\n\n[29] As sinners become more decided in applying to Christ, and\nassiduous in the means of grace, Satan, if permitted, will be more\nvehement in his endeavours to discourage them, that, if possible,\nhe may induce them to desist, and so come short of the prize-(Scott).\nA whole Heaven and eternal life is wrapped up in this little\nword-\"Strive to enter in\"; this calls for the mind and heart.\nMany professors make their striving to stand rather in an outcry\nof words, than in a hearty labour against the lusts and love of\nthe world. But this kind of striving is but a beating the air,\nand will come to nothing at last-(Bunyan's Strait Gate, vol. 1,\np. 866). Coming souls will have opposition from Satan. He casts\nhis fiery darts at them; wanderings in prayer, enticements to old\nsins, and even blasphemous thoughts, assail the trembling penitent,\nwhen striving to enter into the strait gate, to drive him from\n\"the way and the life\"-(ED).\n\n[30] \"No betterment\" is an admirable expression of the Christian's\nhumility-he set out in company, but reached the gate alone; still\nit is not unto me, but unto Thy name be all the glory-(ED).\n\n[31] \"Carnal arguments\" is altered to \"carnal agreement,\" in\nseveral of Mr. Bunyan's editions: see third to the ninth-(ED).\n\n[32] Christian, when admitted at the strait gate, is directed\nin the narrow way; not in the broad fashionable religion. In the\nbroad road, every man may choose a path suited to his inclinations,\nshift about to avoid difficulties, or accommodate himself\nto circumstances; and he may be sure of company agreeable to his\ntaste. But Christians must follow one another in the narrow way\non the same track, facing enemies, and bearing hardships, without\nattempting to evade them; nor is any indulgence given to different\ntastes, habits, or propensities-(Scott).\n\n[33] With gnat propriety Bunyan places the house of the Interpreter\nbeyond the strait gate; for the knowledge of Divine things, that\nprecedes conversion to God by faith in Christ, is very scanty,\ncompared with the diligent Christian's subsequent attainments-(Scott).\n\n[34] It would be difficult to find 12 consecutive pages in the\nEnglish language, that contain such volumes of meaning, in such\nbeautiful and instructive lessons, with such heavenly imagery,\nin so pure and sweet a style, and with so thrilling an appeal to\nthe best affections of the heart, as these pages descriptive of\nChristian's sojourning in the house of the Interpreter. This good\nman of the house, the Interpreter, we are, without doubt, to take\nas the representative of the Holy Spirit, with His enlightening and\nsanctifying influences on the heart-(Cheever). The order in which\nthese heavenly lessons are taught, is worthy of our admiration-(ED).\n\n[35] As in creation, so in conversion, God's command is, \"Let there\nbe light\"; it comes by the Word; no Bible, no light. God divided\nthe light from the darkness; a blessed mystery to prove the\nChristian indeed-light in his mind at variance with his native\ndarkness-(Bunyan, on Genesis).\n\n[36] The FIRST object presented by the Holy Spirit to the mind\nof a young believer, is the choice of his minister; not to be\nsubmissive to human orders, but to choose for himself. The leading\nfeatures are, that he be grave, devotional, a lover of his Bible,\none who rejects error and preaches the truth; uninfluenced by\npaltry pelf or worldly honours; pleading patiently to win souls;\nseeking only his Master's approbation; souls, and not money, for\nhis hire; an immortal crown for his reward. With the laws of men\nand friendship to mislead us, how essential is the guidance of\nthe Holy Spirit in this important choice!-(ED). And whose portrait\nis Bunyan describing here? We think he had only Mr. Gifford in\nhis eye as a faithful minister of Christ; but Bunyan too had been\nthe pleader with men, and over his own head the crown of gold was\nshining, and while he wrote these words, you may be sure that his\nspirit thrilled within him as he said, And I too am a minister of\nJesus Christ-(Cheever).\n\n[37]Christian well knew this in his own deep experience; for the\nburden of sin was on him still, and sorely did he feel it while\nthe Interpreter was making this explanation; and had it not been\nfor his remembrance of the warning of the man at the gate, he would\ncertainly have besought the Interpreter to take off his burden.\nThe law could not take it off; he had tried that; and grace had\nnot yet removed it; so he was forced to be quiet, and to wait\npatiently. But when the damsel came and sprinkled the floor, and\nlaid the dust, and then the parlour was swept so easily, there\nwere the sweet influences of the Gospel imaged; there was Divine\ngrace distilling as the dew; there was the gentle voice of Christ\nhushing the storm; there were the corruptions of the heart, which\nthe law had but roused into action, yielding under the power of\nChrist; and there was the soul made clean, and fit for the King\nof glory to inhabit. Indeed, this was a most instructive emblem.\nO that my heart might be thus cleansed, thought Christian, and\nthen I verily believe I could bear my burden with great ease to\nthe end of my pilgrimage; but I have had enough of that fierce\nsweeper, the Law. The Lord deliver me from his besom!-(Cheever).\n\n[38] This was a vivid and striking emblem, and one which, in its\ngeneral meaning, a child could understand. Passion stands for the\nmen of this world, Patience of that which is to come; Passion for\nthose who will have all their good things now, Patience for those\nwho are willing, with self-denial, to wait for something better;\nPassion for those who are absorbed in temporal trifles, Patience\nfor those whose hearts are fixed upon eternal realities; Passion\nthe things which are seen, and the impatient eagerness with which\nthey are followed, Patience the things which are unseen, and the\nfaith, humility, and deadness to the world exercised in order to\nenjoy them. It is a good commentary upon Psalm 73-(Cheever).\n\n[39] This instructive vision springs from the author's painful,\nbut blessed experience. The flame of love in a Christian's heart\nis like the fire of despair in Satan's spirit-unquenchable. Before\nBunyan had been behind the wall, the tempter suggested to him-\"You\nare very hot for mercy, but I will cool you, though I be seven\nyears in chilling your heart, I can do it at last; I will have you\ncold before long\"-(Grace Abounding, No. 110). He is the father of\nlies. Thus he said to Christian in the fight, \"Here will I spill\nthy soul\"; instead of which, Apollyon was put to flight. We cannot\nfail with such a prop, That bears the earth's huge pillars up.\nSatan's water can never be so powerful to quench, as Christ's oil\nand grace are to keep the fire burning. Sinner, believe this, and\nlove, praise, and rejoice in thy Lord. He loves with an everlasting\nlove; He saves with an everlasting salvation; without His perpetual\naid, we should perish; Christ is the Alpha and Omega of our safety;\nbut how mysterious is the Saint's perseverance until we have seen\nthe secret supply!-(ED).\n\n[40] For a man to fight his way through infernal enemies, is in\nevery age a fearful battle; but in addition to this, to enter his\nname as a nonconformist in Bunyan's time, demanded intrepidity of\nno ordinary degree; their enemies were the throne, the laws, and\nthe bishops, armed with malignity against these followers of Jesus\nChrist. But there were noble spirits, \"of very stout countenance,\" that\nby the sword of the Spirit cut their way through all opposition.\nBunyan was one of these worthies-(Ivimey). [41] Verily thou didst,\nnoble Christian! And who is there that does not know the meaning\nof it, and what heart so cold as not to be ravished by it! Yea,\nwe should think that this passage alone might set any man out on\nthis pilgrimage, might bring many a careless traveler up to the\ngate of this glorious palace to say, Set down my name, Sir! How\nfull of instruction is this passage! It set Christian's own heart\non fire to run forward on his journey, although the battle was\nbefore him-(Cheever).\n\n[42] All these deeply interesting pictures are intended for every\nage and every clime. This iron cage of despair has ever shut up\nits victims. Many have supposed that it had a special reference\nto one John Child, who, under the fear of persecution, abandoned\nhis profession, and, in frightful desperation, miserably perished\nby his own hand. See Introduction, page 73; see also the sickness\nand death of Mr. Badman's brother-(ED).\n\n[43] Bunyan intended not to represent this man as actually beyond\nthe reach of mercy, but to show the dreadful consequences of\ndeparting from God, and of being abandoned of Him to the misery\nof unbelief and despair-(Cheever).\n\n[44] \"An everlasting caution\"-\"God help me to watch.\" The battle\nwith Apollyon, the dread valley, the trying scene at Vanity Fair,\nthe exhilarating victory over By-ends and Demas, dissipated the\npainful scene of the iron cage; and want of prayerful caution led\nChristian into the dominion of Despair, and he became for a season\nthe victim shut up in this frightful cage. Reader, may we be ever\nfound \"looking unto Jesus,\" then shall we be kept from Doubting\nCastle and the iron cage-(ED).\n\n[45] \"In the midst of these heavenly instructions, why in such\nhaste to go?\" Alas! the burden of sin upon his back pressed him\non to seek deliverance-(ED).\n\n[46] \"Rack.\" Driven violently by the wind-(ED).\n\n[47] We go about the world in the day time, and are absorbed in\nearthly schemes; the world is as bright as a rainbow, and it bears\nfor us no marks or predictions of the judgment, or of our sins;\nand conscience is retired, as it were, within a far inner circle\nof the soul. But when it comes night, and the pall of sleep is\ndrawn over the senses, then conscience comes out solemnly, and\nwalks about in the silent chambers of the soul, and makes her\nsurvey and her comments, and sometimes sits down and sternly reads\nthe record of a life that the waking man would never look into,\nand the catalogue of crimes that are gathering for the judgment.\nImagination walks tremblingly behind her, and they pass through\nthe open gate of the Scriptures into the eternal world-for thither\nall things in man's being naturally and irresistibly tend-and\nthere, imagination draws the judgment, the soul is presented at\nthe bar of God, and the eye of the Judge is on it, and a hand of\nfire writes, \"Thou art weighed in the balances, and found wanting!\"\nOur dreams sometimes reveal our character, our sins, our destinies,\nmore clearly than our waking thoughts; for by day the energies\nof our being are turned into artificial channels, by night our\nthoughts follow the bent that is most natural to them; and as man\nis both an immortal and a sinful being, the consequences both of\nhis immortality and his sinfulness will sometimes be made to stand\nout in overpowering light, when the busy pursuits of day are not\nable to turn the soul from wandering towards eternity-(Cheever).\nBunyan profited much by dreams and visions. \"Even in my childhood\nthe Lord did scare and affright me with fearful dreams, and\ndid terrify me with dreadful visions.\" That is a striking vision\nof church fellowship in the Grace Abounding, (Nos. 53-56); and\nan awful dream is narrated in the Greatness of the Soul-\"Once I\ndreamed that I saw two persons, whom I knew, in hell; and methought\nI saw a continual dropping from Heaven, as of great drops of fire\nlighting upon them, to their sore distress\" (vol. 1, p. 148)-(ED).\n\n[48] Our safety consists in a due proportion of hope and fear.\nWhen devoid of hope, we resemble a ship without an anchor; when\nunrestrained by fear, we are like the same vessel under full\nsail without ballast. True comfort is the effect of watchfulness,\ndiligence, and circumspection. What lessons could possibly have\nbeen selected of greater importance or more suited to establish the\nnew convert, than these are which our author has most ingeniously\nand agreeably inculcated, under the emblem of the Interpreter's\ncuriosities?-(Scott).\n\n[49] This is an important lesson, that a person may be in Christ and\nyet have a deep sense of the burden of sin upon the soul-(Cheever).\nSo also Bunyan-\"Every height is a difficulty to him that is loaden;\nwith a burden, how shall we attain the Heaven of heavens?\"-(Knowledge\nof Christ's Love).\n\n[50] This efficacious sight of the cross is thus narrated in\nGrace Abounding, (No. 115)-\"Traveling in the country, and musing\non the wickedness and blasphemy of my heart, that scripture came\nin my mind-\"Having made peace through the blood of His cross\" (Col.\n1:20). I saw that day again and again, that God and my soul were\nfriends by His blood; yea, that the justice of God and my soul\ncould embrace and kiss each other. This was a good day to me; I\nhope I shall not forget it.\" He was glad and lightsome, and had\na merry heart; he was before inspired with hope, but now he is a\nhappy believer-(ED).\n\n[51] None but those who have felt such bliss, can imagine the joy\nwith which this heavenly visitation fills the soul. The Father\nreceives the poor penitent with, \"Thy sins be forgiven thee.\" The\nSon clothes him with a spotless righteousness. \"The prodigal when\nhe returned to his father was clothed with rags; but the best\nrobe is brought out, also the gold ring and the shoes; yea, they\nare put upon him to his rejoicing\" (Come and Welcome, vol. 1, p.\n265). The Holy Spirit gives him a certificate; thus described by\nBunyan in the House of God--\"But bring with thee a certificate, To\nshow thou seest thyself most desolate; Writ by the Master, with\nrepentance seal'd; To show also, that here thou would'st be healed\nBy those fair leaves of that most blessed tree By which alone poor\nsinners healed be: And that thou dost abhor thee for thy ways, And\nwould'st in holiness spend all thy days; And here be entertained;\nor thou wilt find To entertain thee here are none inclined!\"\n(Vol. 2, p. 680). Such a certificate, written upon the heart by\nthe Holy Spirit, may be lost for a season, as in the arbour on\nthe hill, but cannot be stolen even by Faith-heart, Mistrust, and\nGuilt. For the mark in his forehead, see 2 Corinthians 3:2, 3;\n\"not with ink, but with the spirit of the living God, known and\nread of all men\"-(ED).\n\n[52] He that has come to Christ, has cast his burden upon Him.\nBy faith he hath seen himself released thereof; but he that is\nbut coming, hath it yet, as to sense and feeling, upon his own\nshoulders-(Come and Welcome, vol. 1, p. 264).\n\n[53] \"Fat\"; a vessel in which things are put to be soaked, or to\nferment; a vat-(ED).\n\n[54] No sooner has Christian \"received Christ\" than he at once\npreaches to the sleeping sinners the great salvation. He stays not\nfor human calls or ordination, but attempts to awaken them to a\nsense of their danger, and presently exhorts with authority the\nformalist and hypocrite. So it was in the personal experience\nof Bunyan; after which, when his brethren discovered his talent,\nthey invited him to preach openly and constantly. Dare anyone find\nfault with that conduct, which proved so extensively useful?-(ED).\n\n[55] The formalist has only the shell of religion; he is hot for\nforms because it is all that he has to contend for. The hypocrite\nis for God and Baal too; he can throw stones with both hands. He\ncarries fire in one hand, and water in the other-(Strait Gate,\nvol. 1, p. 389). These men range from sect to sect, like wandering\nstars, to whom is reserved the blackness of darkness forever. They\nare barren trees; and the axe, whetted by sin and the law, will\nmake deep gashes. Death sends Guilt, his first-born, to bring\nthem to the King of terrors-(Barren Fig-tree).\n\n[56] \"We trow\"; we believe or imagine: from the Saxon. See Imperial\nDictionary-(ED).\n\n[57] These men occupied the seat of the scorner; they had always\nbeen well dressed. His coat might do for such a ragamuffin as he\nhad been, but they needed no garment but their own righteousness-the\nforms of their church. The mark, or certificate of the new birth,\nwas an object of scorn to them. Probably they pitied him as a\nharmless mystic, weak in mind and illiterate. Alas! how soon was\ntheir laughter turned into mourning. Fear and calamity overwhelmed\nthem. They trusted in themselves, and there was none to deliver-(ED).\n\n[58] The Christian can hold no communion with a mere formal\nprofessor. The Christian loves to be speaking of the Lord's grace\nand goodness, of his conflicts and consolations, of the Lord's\ndealings with his soul, and of the blessed confidence which he is\nenabled to place in Him-(J. B.).\n\n[59] Such is the fate of those who keep their sins with their\nprofession, and will not encounter difficulty in cutting them off.\n\"Not all their pretences of seeking after and praying to God will\nkeep them from falling and splitting themselves in sunder\"-(A Holy\nLife the Beauty of Christianity). There are heights that build\nthemselves up in us, and exalt themselves to keep the knowledge\nof God from our hearts. They oppose and contradict our spiritual\nunderstanding of God and His Christ. These are the dark mountains\nat which we should certainly stumble and fall, but for one who can\nleap and skip over them to our aid-(Saints' Knowledge of Christ's\nLove, vol. 2, p. 8).\n\n[60] Pleased with the gifts of grace, rather than with the gracious\ngiver, pride secretly creeps in; and we fall first into a sinful\nself-complacence, and then into indolence and security. This is\nintended by his falling fast asleep-(Dr. Dodd).\n\n[61] Sinful sloth deprives the Christian of his comforts. What\nhe intended only for a moment's nap, like a man asleep during\nsermon-time in church, became a deep sleep, and his roll fell out\nof his hand; and yet he ran well while there was nothing special\nto alarm him. Religious privileges should refresh and not puff\nup-(Cheever).\n\n[62] But why go back again? That is the next way to hell. Never go\nover hedge and ditch to hell. They that miss life perish, because\nthey will not let go their sins, or have no saving faith-(Bunyan's\nStrait Gate, vol. 1, p. 388).\n\n[63] To go forward is attended with the fear of death, but eternal\nlife is beyond. I must venture. My hill was further: so I slung\naway, Yet heard a cry Just as I went, \"None goes that way And\nlives.\" If that be all, said I, After so foul a journey, death is\nfair And but a chair.--(G. Herbert's Temple-The Pilgrimage)\n\n[64] He is perplexed for his roll; this is right. If we suffer\nspiritual loss, and are easy and unconcerned about it, it is a\nsad sign that we indulge carnal security and vain confidences-(Mason).\n\n[65] The backslider is attended with fears and doubts such a he\nfelt not before, built on the vileness of his backsliding; more\ndreadful scriptures look him in the face, with their dreadful\nphysiognomy. His new sins all turn talking devils, threatening\ndevils, roaring devils, within him. Besides, he doubts the truth\nof his first conversion, and thus adds lead to his heels in\nreturning to God by Christ. He can tell strange stories, and yet\nsuch as are very true. No man can tell what is to be seen and\nfelt in the whale's belly but Jonah-(Bunyan's Christ a Complete\nSaviour, vol. 1, p. 224).\n\n[66] \"Beautiful for situation, the joy of the whole earth, is\nMount Zion; God is known in her palaces for a refuge.\" Those who\nenter must joyfully submit to the laws and ordinances of this\nhouse-(Andronicus).\n\n[67] The two lions, civil despotism and ecclesiastical tyranny,\nterrified many young converts, when desirous of joining a Christian\nchurch, here represented by the Beautiful Palace. In the reign of\nthe Tudors they committed sad havoc. In Bunyan's time, they were\nchained, so that few suffered martyrdom, although many were ruined,\nimprisoned, and perished in dungeons. When Faithful passed they\nwere asleep. It was a short cessation from persecution. In the\nSecond Part, Great-heart slew Giant Bloody-man, who backed the\nlions; probably referring to the wretched death of that monster,\nJudge Jefferies. And in the experience of Mr. Fearing, it is clear\nthat the Hill Difficulty and the lions were intended to represent\ntemporal and bodily troubles, and not spiritual difficulties-\"When\nwe came at the Hill Difficulty, he made no stick at that, nor did\nhe much fear the lions; for you must know that his trouble was not\nabout such things as these; his fear was about his acceptance at\nlast\"-(ED).\n\n[68] Christian, after feeling the burden of sin, entering by Christ\nthe gate, taught by the Holy Spirit lessons of high concern in\nthe Bible or House of the Interpreter; after losing his burden by\nfaith in his crucified Saviour, his sins pardoned, clothed with\nhis Lord's righteousness, marked by a godly profession, he becomes\nfit for church-fellowship; is invited by Bishop Gifford, the porter;\nand, with the consent of the inmates, he enters the house called\nBeautiful. Mark, reader, not as essential to salvation; it is by\nthe side of the road, not across it; all that was essential had\ntaken place before. Faithful did not enter. Here is no compulsion\neither to enter or pay: that would have converted it into the\nhouse of arrogance or persecution. It is upon the Hill Difficulty,\nrequiring personal, willing efforts to scramble up; and holy\nzeal and courage to bear the taunts of the world and the growling\nfrowns of the lions. Here he has new lessons to learn of Discretion,\nPiety, Prudence, and Charity, to bear with his fellow-members,\nand they with him; and here he is armed for his journey. Many are\nthe blessed enjoyments of church-fellowship. \"Esther was had to the\nhouse of the women to be purified, and so came to the king. God\nalso hath appointed that those who come into His royal presence\nshould first go to the house of the women, the church.\" (See\nBunyan's Greatness of the Soul, vol. 1, p. 145). Every soul must\nbe fitted for the royal presence, usually in church fellowship:\nbut these lovely maidens sometimes wait on and instruct those\nwho never enter the house Beautiful; who belong to the church\nuniversal, but not to any local body of Christians. John directs\nhis Revelations to the seven churches in Asia; Paul, his epistles to\nthe churches in Galatia, or to the church at Corinth-all distinct\nbodies of Christians; James to the 12 tribes; and Peter to the\nstrangers, and \"to them that have obtained like precious faith,\"\nof all churches-(ED).\n\n[69] The true Christian's inmost feelings will best explain these\nanswers, which no exposition can elucidate to those who are\nunacquainted with the conflict to which they refer, the golden\nhours, fleeting and precious, are earnests of the everlasting holy\nfelicity of Heaven-(Scott). [70] The only true mode of vanquishing\ncarnal thoughts is looking at Christ crucified, or dwelling upon\nHis dying love, the robe of righteousness which clothes his naked\nsoul, his roll or evidence of his interest, and the glory and happiness\nof Heaven! Happy souls who THUS oppose their corruptions!-(Dr.\nDodd).\n\n[71]This was the fact as it regards Bunyan when he was writing\nthe \"Pilgrim.\" He had a wife, two sons, and two daughters. This\nconversation was first published in the second edition, 1678;\nand if he referred to his own family, it was to his second wife,\na most worthy and heroic woman; but she and some of his children\nwere fellow-pilgrims with him. His eldest son was a preacher 11\nyears before the Second Part of the \"Pilgrim\" was published-(ED).\n\n[72] O soul! consider this deeply. It is the life of a Christian\nthat carries more conviction and persuasion than his words-(Mason).\n\n[73] Those that religiously name the name of Christ, and do not\ndepart from iniquity, cause the perishing of many. A professor\nthat hath not forsaken his iniquity is like one that comes out of\na pest-house to his home, with all his plague-sores running. He\nhath the breath of a dragon, and poisons the air round about him.\nThis is the man that slays his children, his kinsmen, his friends,\nand himself. O! the millstone that God will shortly hang about\nyour necks, when you must be drowned in the sea and deluge of\nGod's wrath-(Bunyan's Holy Life, vol. 2, p. 530).\n\n[74] How beautiful must that church be where Watchful is the\nporter; where Discretion admits the members; where Prudence takes\nthe oversight; where Piety conducts the worship; and where Charity\nendears the members one to another! They partake of the Lord's\nSupper, a feast of fat things, with wine well refined-(J.B.).\n\n[75] Ah! theirs was converse such as it behooves Man to maintain,\nand such as God approves--Christ and His character their only\nscope, Their subject, and their object, and their hope. O days of\nHeaven, and nights of equal praise! Serene and peaceful as those\nheavenly days When souls drawn upwards in communion sweet, Enjoy\nthe stillness of some close retreat, Discourse, as if releas'd\nand safe at home, Of dangers past, and wonders yet to come-(Cowper).\n\n[76] When Christiana and her party arrived at this house Beautiful,\nshe requested that they might repose in the same chamber, called\nPeace, which was granted. The author, in his marginal note, explains\nthe nature of this resting-place by the words, \"Christ's bosom is\nfor all pilgrims\"-(ED).\n\n[77] How suddenly that straight and glittering shaft Shot 'thwart\nthe earth! In crown of living fire Up comes the day! As if they,\nconscious, quaff'd The sunny flood, hill, forest, city, spire,\nLaugh in the wakening light. Go, vain Desire! The dusky lights\nhave gone; go thou thy way! And pining Discontent, like them expire!\nBe called my chamber Peace, when ends the day, And let me, with\nthe dawn, like Pilgrim, sing and pray. Great is the Lord our God,\nAnd let His praise be great: He makes His churches His abode,\nHis most delightful seat-(Dr. Watts).\n\n[78] Should you see a man that did not go from door to door, but\nhe must be clad in a coat of mail, and have a helmet of brass\nupon his head, and for his life-guard not so few as a thousand\nmen to wait on him, would you not say, Surely this man has store\nof enemies at hand? If Solomon used to have about his bed no less\nthan threescore of the most valiant of Israel, holding swords, and\nbeing expert in war, what guard and safeguard doth God's people\nneed, who are, night and day, roared on by the unmerciful fallen\nangels? Why, they lie in wait for poor Israel in every hole, and\nhe is forever in danger of being either stabbed or destroyed-(Bunyan's\nIsrael's Hope, vol. 1, p. 602).\n\n[79] Christ himself is the Christian's armoury. When he puts on\nChrist, he is then completely armed from head to foot. Are his\nloins girt about with truth? Christ is the truth. Has he on the\nbreastplate of righteousness? Christ is our righteousness. Are\nhis feet shod with the Gospel of peace? Christ is our peace. Does\nhe take the shield of faith, and helmet of salvation? Christ is\nthat shield, and all our salvation. Does he take the sword of the\nSpirit, which is the Word of God? Christ is the Word of God. Thus\nhe puts on the Lord Jesus Christ; by his Spirit fights the fight\nof faith; and, in spite of men, of devils, and of his own evil\nheart, lays hold of eternal life. Thus Christ is all in all-(J.\nB.).\n\n[80] The church in the wilderness, even her porch, is full of\npillars-apostles, prophets, and martyrs of Jesus. There are hung\nup also the shields that the old warriors used, and on the walls\nare painted the brave achievements they have done. There, also, are\nsuch encouragements that one would think that none who came thither\nwould ever attempt to go back. Yet some forsake the place-(Bunyan's\nHouse of Lebanon).\n\n[81] The Delectable Mountains, as seen at a distance, represent\nthose distinct views of the privileges and consolations, attainable\nin this life, with which believers are sometimes favoured. This\nis the pre-eminent advantage of Christian communion, and can only\nbe enjoyed at some special seasons, when the Sun of Righteousness\nshines upon the soul-(Scott).\n\n[82] Thus it is, after a pilgrim has been favoured with any special\nand peculiar blessings, there is danger of his being puffed up\nby them, and exalted on account of them; so was even holy Paul;\ntherefore, the messenger of Satan was permitted to buffet him (2\nCor. 3:7)-(Mason). We are not told here what these slips were; but\nwhen Christian narrates the battle to Hopeful, he lets us into the\nsecret-\"These three villains,\" Faint-heart, Mistrust, and Guilt,\n\"set upon me, and I beginning, like a Christian, to resist, they\ngave but a call, and in came their master. I would, as the saying\nis, have given my life for a penny, but that, as God would have\nit, I was clothed with armour of proof.\" In the Second Part,\nGreat-heart attributed the sore combat with Apollyon to have\narisen from \"the fruit of those slips that he got in going down\nthe hill.\" Great enjoyments need the most prayerful watchfulness\nin going down from them, lest those three villains cause us to\nslip. Christian's heavenly enjoyment in the communion of saints\nwas followed by his humbling adventures in the valley-a needful\nproof of Divine love to his soul. \"Whom the Lord loveth He\nchasteneth\"-(ED). \"A broken heart, O God, Thou wilt not despise.\"\nHas He given it to thee, my reader? Then He has given thee a cabinet\nto hold His grace in. True, it is painful now, it is sorrowful,\nit bleeds, it sighs, it sobs, well, very well; all this is because\nHe has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable\nSacrifice).\n\n[83] \"No armour for his back\"; to desist is inevitable ruin. He\nsees no safety except in facing his enemy. Fear itself creates\nadditional courage, and induces him to stand his ground-(Drayton).\n\n[84] The description of Apollyon is terrible. This dreadful imagery\nis collected from various parts of Scripture, where the attributes\nof the most terrible animals are given him; the attributes\nof leviathan, the dragon, the lion, and the bear; to denote his\nstrength, his pride, his rage, his courage, and his cruelty-(Andronicus).\n\n[85] In our days, when emigration is so encouraged by the state,\nit may be difficult for some youthful readers to understand this\nargument of Apollyon's. In Bunyan's time, every subject was deemed\nto be Crown property, and no one dared depart the realm without a\nlicense. Thus, when Cromwell and his heroes had hired ships, and\nwere ready to start for America, Charles II providentially detained\nthem, to work out the great Revolution-(ED).\n\n[86] Promises or vows, whether made by us or by others on our\nbehalf, before we possessed powers of reason or reflection, cannot\nbe binding. The confirmation or rejection of all vows made by or\nfor us in our nonage, should, on arriving at years of discretion,\nbe our deliberate choice, for we must recollect that no personal\ndedication can be acceptable to God unless it is the result of\nsolemn inquiry-(ED).\n\n[87] Mark the subtlety of this gradation in temptation. The profits\nof the world and pleasures of sin are held out as allurements.\nThe apostasy of others suggested. The difficulties, dangers, and\nsufferings of the Lord's people, are contrasted with the prosperity\nof sinners. The recollections of our sins and backslidings, under a\nprofession of religion. The supposition that all our profession is\nfounded in pride and vain-glory. All backed by our own consciences;\nas if Apollyon straddled quite across the way, and stopped us from\ngoing on-(Andronicus).\n\n[88] This dialogue is given, in different words, in the Jerusalem\nSinner Saved, Volume 1, pages 79, 80. Satan is loath to part with\na great sinner. What, my true servant, quoth he, my old servant,\nwilt thou forsake me now? Having so often sold thyself to me to\nwork wickedness, wilt thou forsake me now? Thou horrible wretch,\ndost not know that thou hast sinned thyself beyond the reach\nof grace, and dost thou think to find mercy now? Art not thou\na murderer, a thief, a harlot, a witch, a sinner of the greatest\nsize, and dost thou look for mercy now? Dost thou think that\nChrist will foul His fingers with thee? It is enough to make angels\nblush, saith Satan, to see so vile a one knock at Heaven's gates\nfor mercy, and wilt thou be so abominably bold to do it? Thus\nSatan dealt with me, says the great sinner, when at first I came\nto Jesus Christ. And what did you reply? saith the tempted. Why,\nI granted the whole charge to be true, says the other. And what,\ndid you despair, or how? No, saith he, I said, I am Magdalene, I\nam Zaccheus, I am the thief, I am the harlot, I am the publican,\nI am the prodigal, and one of Christ's murderers-yea, worse than\nany of these; and yet God was so far off from rejecting of me, as\nI found afterwards, that there was music and dancing in His house\nfor me, and for joy that I was come home unto Him. When Satan\ncharged Luther with a long list of crimes, he replied, This is all\ntrue; but write another line at the bottom, \"The blood of Jesus\nChrist His Son cleanseth us from all sin\"-(ED).\n\n[89] The devil is that great and dogged leviathan, that \"spreadeth\nsharp pointed things upon the mire\" (Job 40:30). For be the\nspreading nature of our corruptions never so broad, he will find\nsharp pointed things enough to stick in the mire of them for our\naffliction; they are called fiery darts, and he has abundance\nof them with which he can and will sorely prick and wound our\nspirits-(Bunyan on Christ's Love, vol. 2, p. 65).\n\n[90] When infidel thoughts prevail, so that doubts of the truth\nof Scripture take hold of the mind, the sword of the Spirit flies\nout of the hand. Unarmed before a ferocious enemy, it was an awful\nmoment; but God revives his faith in the Divine Word, he recovers\nhis sword, and gives his enemy a deadly plunge-I shall rise-(Drayton).\n\n[91] \"For a season,\" is only found in the first edition. These\nwords may have been omitted, in Bunyan's subsequent editions, by\na typographical error, or have been struck out by him. My impression\nis, that they were left out by the printer in error; because, in\nthe Second Part, when the pilgrims pass the spot and talk of the\nbattle, we are told that \"when Apollyon was beat, he made his\nretreat to the next valley.\" And there poor Christian was awfully\nbeset with him again-(ED).\n\n[92] You will find, from the perusal of Bunyan's own spiritual\nlife, that he has here brought together, in the assault of Apollyon\nupon Christian, many of the most grievous temptations with which\nhis own soul was beset, as also, in Christian's answers against\nthem, the very method of defence which he himself was taught by\nDivine grace in the midst of the conflict. It is here condensed\ninto a narrow and vivid scene, but it extended over years of\nBunyan's life; and the wisdom that is in it, and the points of\nexperience illustrated, were the fruit of many months of painfulness,\ndanger, and desperate struggle with the adversary, which he had\nto go through-(Cheever).\n\n[93] The literal history of this terrific conflict may be found in\nBunyan's experience recorded in Grace Abounding, (Nos. 131-173),\nwhen he recovered his sword, and put his enemy to flight. He\ndescribes his agonies in the combat as if he were being racked\nupon the wheel, and states that it lasted for about a year. Floods\nof blasphemies were poured in upon him, but he was saved from\nutter despair, because they were loathsome to him. Dr. Cheever\neloquently says, \"What made the fight a thousand times worse for\npoor Christian was, that many of these hellish darts were tipped,\nby Apollyon's malignant ingenuity, with sentences from Scripture\";\nso that Christian thought the Bible was against him. One of these\nfiery darts penetrated his soul with the awful words, \"no place\nfor repentance\"; and another with, \"hath never forgiveness.\" The\nrecovery of his sword was by a heavenly suggestion that He BEGIN\ndid not \"refuse him that speaketh\"; new vigour was communicated.\n\"When I fall, I SHALL arise,\" was a home-thrust at Satan; who left\nhim, richly to enjoy the consolations of the Gospel after this\ndreadful battle-(ED).\n\n[94] By \"leaves\" here (Rev. 22: 2), we are to understand the\nblessed and precious promises, consolations, and encouragements,\nthat, by virtue of Christ, we find everywhere growing on the new\ncovenant, which will be handed freely to the wounded conscience that\nis tossed on the reckless waves of doubt and unbelief. Christ's\nleaves are better than Adam's aprons. He sent His Word, and healed\nthem-(Bunyan's Holy City).\n\n[95] However terrible these conflicts are, they are what every\nChristian pilgrim has to encounter that is determined to win\nHeaven. Sin and death, reprobates and demons, are against him.\nThe Almighty, all good angels and men, are for him. Eternal life\nis the reward. Be not discouraged, young Christian! \"If God be for\nus, who can be against us?\" We shall come off more than conquerors,\nthrough him that hath loved us. Equal to our day so shall be our\nstrength. The enemies had a special check from our Lord, while Mr.\nFearing passed through. \"Though death and hell obstruct the way\nThe meanest saint shall win the day\"-(ED).\n\n[96] \"Desired Heaven,\" in some of Bunyan's editions-(ED).\n\n[97] The ditch on the right hand is error in principle, into which\nthe blind, as to spiritual truth, fall. The ditch on the left hand\nmeans outward sin and wickedness, which many fall into. Both are\nalike dangerous to pilgrims: but the Lord \"will keep the feet\nof his saints\" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by\nthe deep ditch is intended \"presumptuous hopes,\" and the no less\ndangerous quag to be \"despairing fears\"-(ED).\n\n[98] The sight of an immortal soul in peril of its eternal interests,\nbeset with enemies, engaged in a desperate conflict, with hell\nopening her mouth before, and fiends and temptations pressing\nafter, is a sublime and awful spectacle. Man cannot aid him; all\nhis help is in God only-(Cheever).\n\n[99] And as for the secrets of Satan, such as are suggestions\nto question the being of God, the truth of His Word, and to be\nannoyed with devilish blasphemies, none are more acquainted with\nthese than the biggest sinners at their conversion; wherefore\nthus also they are prepared to be helps in the church to relieve\nand comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also\na very interesting debate upon this subject in Come and Welcome\nto Jesus Christ, volume 1, page 250. O, no one knows the terrors\nof these days but myself-(Grace Abounding, Nos. 100-102). Satan\nand his angels trouble his head with their stinking breath. How\nmany strange, hideous, and amazing blasphemies have some, that\nare coming to Christ, had injected upon their spirits against\nHim-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up\nalso out of a horrible pit; a pit of noise of devils, and of my\nheart answering them with distrust and fear-(Saint's Knowledge of\nChrist's Love).\n\n[100] The experience of other saints is very encouraging; for the\nsoul finds that others have gone before him in dreadful, dark,\nand dreary paths-(Mason).\n\n[101] To walk in darkness, and not be distressed for it, argues\nstupidity of the soul. To have the light of God's countenance\nshine upon us, and not to rejoice and be thankful for it, is\nimpossible-(Mason).\n\n[102] I would not be too confident, but I apprehend that by this\nsecond part of the valley we are taught that believers are not\nmost in danger when under the deepest distress; that the snares\nand devices of the enemy are so many and various, through the\nseveral stages of our pilgrimage, as to baffle all description;\nand that all the emblems of these valleys could not represent the\nthousandth part of them. Were it not that the Lord guides His people\nby the light of His Word and Spirit, they never could possibly\nescape them-(Scott).\n\n[103] The wicked spirits have made and laid for us snares, pits,\nholes, and what not, if peradventure by something we may be\ndestroyed. Yea, and we should most certainly be so, were it not\nfor the Rock that is higher than they-(Bunyan's Saints' Knowledge\nof Christ's Love, vol. 2, p. 8).\n\n[104] Alas, my dear country! I would to God it could not be said\nto thee, since the departure of paganism and popery, \"The blood of\nthe poor innocents is found in thy skirts, not by a secret search,\nbut upon thy kings, princes, priests, and prophets\" (Jer. 2:34,\n26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION,\nand bless Jehovah, who has broken the arrow and the bow-(Andronicus).\nIt may be questioned whether popery may not yet so far recover\nits vigour as to make one more alarming struggle against vital\nChristianity, before that Man of Sin be finally destroyed. Our\nauthor, however, has described no other persecution than what\nProtestants, in his time, carried on against one another with very\ngreat alacrity-(Scott).\n\n[105] The quaint and pithy point of this passage stamps it as one\nof Bunyan's most felicitous descriptions. We who live in a later\nage may, indeed, suspect that he has somewhat antedated the death\nof Pagan, and the impotence of Pope; but his picture of their\ncave and its memorials, his delineation of the survivor of this\nfearful pair, rank among those master-touches which have won such\nlasting honour for his genius-(Bernard Barton).\n\n[106] Christian having passed the gloomy whirlwind of temptation\nto despair, now walks in the light of the Sun of Righteousness,\nthrough the second part of the valley. There he encounters the\npersecution of the state church. Act after act of Parliament had\nbeen passed-full of atrocious penalties, imprisonments, transportation,\nand hanging-to deter poor pilgrims from the way to Zion. \"The way\nwas full of snares, traps, gins, nets, pitfalls, and deep holes.\"\nHad the darkness of mental anguish been added to these dangers,\nhe must have perished. The butcheries of Jefferies strewed the way\nwith blood, bones, ashes, and mangled bodies of pilgrims. Pope\nreared his ugly head, and growled out, \"More of you must be burned.\"\nThe desolating tyranny of the church was curbed by the King's\nturning papist, which paved the way for the glorious Revolution\nof 1688. It appears from the Grace Abounding, that to the time of\nBunyan's imprisonment for preaching the Gospel, he was involved\nfrequently in deeply-distressing spiritual darkness; but, from his\nentering the prison, be walked in the light of God's countenance\nto his dying day-(ED).\n\n[107] We are now to be introduced to a new pilgrim, and Christian\nis no more to go on his way alone. The sweet Christian communion\ndepicted in this book forms one of the most delightful features\nin it, and Faithful and Hopeful are both of them portraits that\nstand out in as firm relief as that of Christian himself. Faithful\nis the Martyr Pilgrim, who goes in a chariot of fire to Heaven,\nand leaves Christian alone; Hopeful springs, as it were, out of\nFaithful's ashes, and supplies his place all along the remainder\nof the pilgrimage. The communion between these loving Christians,\ntheir sympathy and share in each other's distresses, their mutual\ncounsels and encouragements, temptations and dangers, experience\nand discipline, their united joys and sorrows, and their very\npassing of the river of death together, form the sweetest of all\nexamples of the true fellowship of saints, united to the same\nSaviour, made to drink into the same Spirit, baptized with the same\nsufferings, partakers of the same consolations, crowned with the\nsame crown of life, entering together upon glory everlasting-(Cheever).\nThe author has displayed great skill in introducing a companion\nto his Pilgrim in this place. Thus far the personal adventures of\nChristian had been of the most extraordinary kind, and sufficient of\nthemselves to exercise the reader's sympathies for him; but these\nfeelings would have languished from weariness, however intensely\nthe sequel might have been wrought, had attention been claimed\nfor a solitary wanderer to the end of the journey. Here then the\nhistory, which had probably reached its climax in the preceding\nscenes, revives, by taking a new form, and exciting a fresh interest,\nrather doubled than divided, though two have thenceforward to\nshare it instead of one. Besides, the individual experience of one\nman, however varied, would not have been sufficient to exemplify\nall the most useful lessons of the Gospel, unless the trials of many\npersons, of different age, sex, and disposition, were interwoven.\nThe instance at hand will illustrate this point-(Montgomery).\n\n[108] Ah, what a smile was that! How much sin was there in it,\ninstead of humble spiritual gratitude, and joy. Now see how\nhe that exalteth himself shall be abased, and how surely, along\nwith spiritual pride, comes carelessness, false security, and a\ngrievous fall-(Cheever). The very person's hand we need to help\nus, whom we thought we had exceeded-(Mason). When a consciousness\nof superiority to other Christians leads to vain glory, a fall\nwill be the consequence; but while it excites compassion, it also\ncements Christian friendship-(Ivimey).\n\n[109] Mr. Anything became a brisk man in the broil; but both\nsides were against him, because he was true to none. He had, for\nhis malapertness, one of his legs broken, and he that did it wished\nit had been his neck-(Holy War).\n\n[110] \"I trow,\" I believe or imagine (Imp. Dict.)-(ED).\n\n[111] If the experience of Christian is an exhibition of Bunyan's\nown feelings, the temptations of Madam Wanton are very properly\nlaid in the way of Faithful, and not of Christian. She would have\nhad no chance with the man who admired the wisdom of God in making\nhim shy of women, who rarely carried it pleasantly towards a woman,\nand who abhorred the common salutation of women-(Grace Abounding,\nNo. 316)-ED.\n\n[112] \"All\" is omitted from every edition by Bunyan, except the\nfirst; probably a typographical error.\n\n[113] An awful slavery! \"None that go unto her return again,\nneither take they hold of the paths of life\" (Prov. 2:19)--(ED).\n\n[114] That sinner who never had a threatening fiery visit from\nMoses, is yet asleep in his sins, under the curse and wrath of\nthe law of God-(C.C.V.G.).\n\n[115] As the law giveth no strength, nor life to keep it, so it\naccepteth none of them that are under it. Sin and Die, is forever\nits language. There is no middle way in the law. It hath not\nears to hear, nor heart to pity, its penitent ones--(Bunyan on\nJustification, vol. 1, p. 316).\n\n[116] The delineation of this character is a masterly grouping\ntogether of the arguments used by men of this world against\nreligion, in ridicule and contempt of it. Faithful's account of\nhim, and of his arguments, is a piece of vigorous satire, full of\ntruth and life-(Cheever).\n\n[117] Nothing can be a stronger proof that we have lost the image\nof God, than shame concerning the things of God. This shame, joined\nto the fear of man, is a very powerful enemy to God's truths,\nChrist's glory, and our soul's comfort. Better at once get out\nof our pain, by declaring boldly for Christ and His cause, than\nstand shivering on the brink of profession, ever dreading the loss\nof our good name and reputation: for Christ says (awful words):\n\"Whosoever shall be ashamed of Me and of My words, in this\nadulterous and sinful generation, of him also shall the Son of\nman be ashamed when He cometh in the glory of His Father\" (Mark\n8:38). It is one thing to be attacked by shame, and another to be\nconquered by it-(Mason).\n\n[118] Christian in a great measure escaped the peculiar temptations\nthat assaulted Faithful, yet he sympathized with him; nor did\nthe latter deem the gloomy experiences of his brother visionary\nor imaginative, though he had been exempted from them. One man,\nfrom a complication of causes, is exposed to temptations of which\nanother is ignorant; and in this case he needs much sympathy,\nwhich he seldom meets with; while they, who are severe on him are\nliable to be baffled in another way, which, for want of coincidence\nin habit, temperature, and situation, he is equally prone to\ndisregard. Thus Christians are often led reciprocally to censure,\nsuspect, or dislike each other, on those very grounds which would\nrender them useful and encouraging counselors and companions!-(Scott).\n\n[119] Bunyan, in his Pilgrim's Progress, places the Valley of\nthe Shadow of Death, not where we should expect it, at the end of\nChristian's pilgrimage, but about the middle of it. Those who have\nstudied the history of Bunyan and his times will hardly wonder at\nthis. It was then safer to commit felony than to become a Dissenter.\nIndeed, a felon was far surer of a fair trial than any Dissenting\nminister, after the restoration of Charles II. This Bunyan found.\nSimply and solely for preaching, he was condemned by Keeling to\nimprisonment. That was to be followed by banishment if he did not\nconform, and, in the event of his return from banishment without\nlicense from the King, the judge added, \"You must stretch by the\nneck for it; I tell you plainly.\" Christian endured, in the first\nportion of this dismal valley, great darkness and distress of mind\nabout his soul's safety for eternity; and, in the latter part of\nthe valley, the dread of an ignominious, and cruel, and sudden\nexecution in the midst of his days-a fear more appalling than the\nprospect of a natural death. This he was enabled to bear, because\nhe then enjoyed the light, the presence, and the approbation of\nhis God-(ED).\n\n[120] The character now introduced under a most expressive name,\nis an admirable portrait, drawn by a masterly hand, from some\nstriking original, but exactly resembling numbers in every age\nand place, where the truths of the Gospel are generally known.\nSuch men are more conspicuous than humble believers, but their\nprofession will not endure a strict investigation-(Scott). Reader,\nbe careful not to judge harshly, or despise a real believer, who\nis blessed with fluency of utterance on Divine subjects-(ED).\n\n[121] As an outward profession, without a holy life, is no evidence\nof religion, neither are excellent gifts any proof that the persons\nwho possess them are partakers of grace: so it is an awful fact,\nthat some have edified the church by their gifts, who have themselves\nbeen destitute of the spirit of life-(Ivimey). I concluded, a\nlittle grace, a little love, a little of the true fear of God, is\nbetter than all gifts-(Grace Abounding).\n\n[122] The Pharisee goes on boldly, fears nothing, but trusteth\nin himself that his state is good; he hath his mouth full of many\nfine things, whereby he strokes himself over the head, and calls\nhimself one of God's white boys, that, like the Prodigal's brother,\nnever transgressed-(Pharisee and Publican, vol. 2, p. 215).\n\n[123] Talkative seems to have been introduced on purpose that the\nauthor might have a fair opportunity of stating his sentiments\nconcerning the practical nature of evangelical religion, to which\nnumbers in his day were too inattentive; so that this admired\nallegory has fully established the important distinction between\na dead and a living faith, on which the whole controversy\ndepends-(Scott). \"Though I speak with the tongues of men and of\nangels, and have not charity, I am as sounding brass or a tinkling\ncymbal\" (1 Cor. 13:1). Just thus it is with him who has gifts,\nbut wants grace. Shall I be proud, because I am sounding brass? Is\nit so much to be a fiddle? Hath not the least creature that hath\nlife, more of God in it than these?-(Grace Abounding, No. 297-300).\nSome professors are pretty busy and ripe, able to hold you in a\nvery large discourse of the glorious Gospel; but, if you ask them\nconcerning heart work, and its sweet influences and virtues on\ntheir souls and consciences, they may answer, I find by preaching\nthat I am turned from my sins in a good measure, and have learned\n[in tongue] to plead for the Gospel. This is not far enough to\nprove them under the covenant of grace-(Law and Grace, vol. 1, p.\n515).\n\n[124] Read this, and tremble, ye whose profession lies only on\nyour tongue, but who never knew the love and grace of Christ in\nyour souls. O how do you trifle with the grace of God, with precious\nChrist, and with the holy Word of truth! O what an awful account\nhave you to give hereafter to a holy, heart-searching God! Ye\ntrue pilgrims of Jesus, read this, and give glory to your Lord,\nfor saving you from resting in barren notions, and taking up with\ntalking of truths; and that he has given you to know the truth\nin its power, to embrace it in your heart, and to live and walk\nunder its constraining, sanctifying influences. Who made you to\ndiffer?-(Mason).\n\n[125] This spiritual application of the law of Moses is found in\nthe narrative of Bunyan's experience in the Grace Abounding, (No.\n71): \"I was also made, about this time, to see something concerning\nthe beasts that Moses counted clean and unclean. I thought those\nbeasts were types of men: the clean, types of them that were the\npeople of God; but the unclean, types of such as were the children\nof the wicked one. Now, I read, that the clean beasts chewed the\ncud; that is, thought I, they show us we must feed upon the Word\nof God; they also parted the hoof, I thought that signified we\nmust part, if we would be saved with the ways of ungodly men.\"\n\n[126] True faith will ever show itself by its fruits; real conversion,\nby the life and conversation. Be not deceived; God is not to be\nmocked with the tongue, if the heart is not right towards Him in\nlove and obedience-(Mason).\n\n[127] This distinction between speaking against sin, and feeling\na hatred to it, is so vastly important, that it forms the only\ninfallible test to distinguish between those who are \"quickened\"\nby the Spirit of God, and those who \"have a name to live and are\ndead.\" It is a very awful statement, but, it is to be feared,\nstrictly correct, that ministers may declaim against sin in the\npulpit, who yet indulge it in the parlour. There may be much head\nknowledge, where there is no heart religion-(Ivimey).\n\n[128] Christian faithfulness detects mere talkatives, and they\ncomplain, \"in so saying thou condemnest us also\"; they will bear\nno longer, but seek refuge under more comfortable preachers, or\nin more candid company, and represent those faithful monitors as\ncensorious, peevish, and melancholy men-lying at the catch-(Scott).\n\n[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning\nof \"lying at the catch\" in these solemn words, referring to those\nwho abide in sin, and yet expect to be saved by grace: \"Of this\nsort are they that build up Zion with blood, and Jerusalem with\niniquity; that judge for reward, and teach for hire, and divine\nfor money, and lean upon the Lord (Micah 3:10, 11). This is doing\nthings with a high hand against the Lord our God, and a taking Him,\nas it were, at the catch! This is, as we say among men, to seek\nto put a trick upon God, as if He had not sufficiently fortified\nhis proposals of grace by his Holy Word, against all such kind of\nfools as these\"-(Vol. 1, p. 93).\n\n[130] Blessed faithful dealing! O that it were more practised\nin the world, and in the church! How then would vain talkers be\ndetected in the one, and driven out of the other-(Mason).\n\n[131] Heart searching, soul examining, and close questioning of\nthe conduct of life, will not do with talkative professors. Ring\na peal on the doctrines of grace, and many will chime in with you;\nbut speak closely how grace operates upon the heart, and influences\nthe life to follow Christ in self-denying obedience, they cannot\nbear it; they are offended with you, and will turn away from you,\nand call you legal-(Mason).\n\n[132] I observe that, as there are trees wholly noble, so there\nare also their semblance; not right, but ignoble. There is the\ngrape, and the wild grape; the rose, and the canker rose; the\napple and the crab. Now, fruit from these wild trees, however it\nmay please children to play with, yet the prudent count it of no\nvalue. There are also in the world a generation of professors that\nbring forth nothing but wild olive berries; saints only before\nmen, devils and vipers at home; saints in word, but sinners in\nheart and life. Well, saith God, this profession is but a cloak:\nI will loose the reins of this man, and give him up to his own\nvile affections. \"I will answer him by Myself\" (Ezek. 14:7). Thou\nart too hard for the church: she knows not how to deal with thee.\nWell, I will deal with that man Myself-(Bunyan's Barren Fig-tree).\n\n[133] Where the heart is rotten, it will ward off conviction,\nturn from a faithful reprover, condemn him, and justify itself.\nFaithful dealing will not do for unfaithful souls. Mind not that,\nbut be faithful to the truth-(Mason).\n\n[134] How they rejoiced again to meet Evangelist, and listen\nto his encouraging and animating exhortations; of which, as they\nwere now near the great town of Vanity Fair, they would stand in\nspecial need. Indeed, it was to forewarn them of what they were\nto meet with there, and to exhort them, amidst all persecutions,\nto quit themselves like men, that Evangelist now came to them.\nHis voice, so solemn and deep, yet so inspiring and animating,\nsounded like the tones of a trumpet on the eve of battle-(Cheever).\n\n[135] The pilgrims are now about to enter upon a new era-to leave\ntheir privacy in the wilderness, and commence a more public\nscene-perhaps alluding to Bunyan's being publicly set apart to\nthe work of the ministry. It was in the discharge of these public\nduties that he was visited with such severe persecution. This\ninterview with Evangelist reminds one of the setting apart of\nDissenting ministers. It is usual, on these occasions, for the\nChristians entering on such important duties, to give a short\naccount of what \"had happened in the way,\" and their reasons for\nhoping that they were called by God to the work. They receive the\nadvice of their ministering elder, and the pastor prays for their\npeace and prosperity. Evangelist's address would make a good outline\nof an ordination sermon. Bunyan's account of his being thus set\napart in 1656 (with seven other members of the same church) is\nnarrated in Grace Abounding, Nos. 266-270. The second address of\nEvangelist peculiarly relates to the miseries endured by Nonconformist\nministers in the reign of Charles II-(ED).\n\n[136] Shall the world venture their soul's ruin for a poor corruptible\ncrown; and shall not we venture the loss of a few trifles for an\neternal crown? Shall they venture the loss of eternal life for\ncommunion with base, drunken, covetous wretches; and shall we not\nlabour as hard, run as fast, nay, a hundred times more diligently,\nfor such glorious and eternal friends as God to love, Christ\nto redeem, the Holy Spirit to comfort, and saints and angels in\nHeaven for company? Shall it be said at the last day, that the\nwicked made more haste to hell than you to Heaven? O let it not\nbe so, but run with all might and main! They that will have Heaven\nmust run for it, because the devil will follow them. There is\nnever a poor soul that is gone to it, but he is after that soul.\nAnd I assure them the devil is nimble; he is light of foot, and\ncan run apace. He hath overtaken many, tripped up their heels,\nand given them an everlasting fall--(Heavenly Footman).\n\n[137] Bunyan illustrates the care of Christ for his afflicted ones\nwith striking simplicity. \"I love to play the child with children.\nI have met with a child that had a sore finger, so that it was\nuseless. Then have I said, Shall we cut off this finger, and buy\nmy child a better, a brave golden finger? At this he started, and\nfelt indignation against me. Now, if a child has such tenderness\nfor a useless member, how much more tender is the Son of God to\nhis afflicted members?\"-(Saint's Privilege, vol. 1, p. 674). The\ntext here quoted forms the foundation of Bunyan's admirable Advice\nto Sufferers, in which he delightfully dwells upon the topics\nwhich Evangelist addresses to the Pilgrims, when on the verge of\nbitter persecution-(ED).\n\n[138] Vanity Fair is the City of Destruction in its gala dress,\nin its most seductive and sensual allurements. It is this world in\nminiature, with its various temptations. Hitherto we have observed\nthe pilgrims by themselves, in loneliness, in obscurity, in the\nhidden life and experience of the people of God. The allegory\nthus far has been that of the soul, amidst its spiritual enemies,\ntoiling towards Heaven; now there comes a scene more open, tangible,\nexternal; the allurements of the world are to be presented, with\nthe manner in which the true pilgrim conducts himself amidst\nthem. It was necessary that Bunyan should show his pilgrimage in\nits external as well as its secret spiritual conflicts; it was\nnecessary that he should draw the contrast between the pursuits\nand deportment of the children of this world and the children\nof light; that he should show how a true pilgrim appears, and is\nlikely to be regarded, who, amidst the world's vanities, lives\nabove the world, is dead to it, and walks through it as a stranger\nand a pilgrim towards Heaven-(Cheever).\n\n[139] A just description of this wicked world. How many, though\nthey profess to be pilgrims, have never yet set one foot out of\nthis fair; but live in it all the year round! They \"walk according\nto the course of this world\" (Eph. 2:2); for \"the god of this\nworld hath blinded their minds\" (1 Cor. 4:4). But all those for\nwhose sins Jesus hath died \"He delivers from this present evil\nworld\" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered\nfrom this world and its vanities; for if you love the world, if\nit has your supreme affections, the love of God is not in you, (1\nJohn 2:15); you have not one grain of precious faith in precious\nJesus-(Mason).\n\n[140] Mr. James, who, in 1815, published the \"Pilgrim\" in verse,\nconjectures that Bunyan's description of the Fair arose from\nhis having been at Sturbridge Fair, near Cambridge. It was thus\ndescribed in 1786-\"The shops or booths are built in rows like\nstreets, having each its name; as Garlick Row, Bookseller's Row,\nCook Row, &c. Here are all sorts of traders, who sell by wholesale\nor retail; as goldsmith's toymen, braziers, turners, milliners,\nhaberdashers, hatters, mercers, drapers, pewterers, china warehouses,\nand in a word, most trades that can be found in London. Here are\nalso taverns, coffee-houses, and eating-houses, in great plenty.\nThe chief diversions are puppets, rope-dancing, and music booths.\nTo this Fair, people from Bedfordshire and the adjoining counties\nstill resort. Similar kinds of fairs are now kept at Frankfort and\nLeipzig. These mercantile fairs were very injurious to morals;\nbut not to the extent of debauchery and villany, which reign in\nour present annual fairs, near the metropolis and large cities.\"\nSee an account of this fair in Hone's Year Book, page 1538-(ED).\nOur author evidently designed to exhibit in his allegory the grand\noutlines of the difficulties, temptations, and sufferings, to\nwhich believers are exposed in this evil world; which, in a work\nof this nature, must be related as if they came upon them one\nafter another in regular succession; though in actual experience\nseveral may meet together, many may molest the same person again\nand again, and some harass him in every stage of his journey. We\nshould, therefore, singly consider the instruction conveyed by\nevery allegorical incident, without measuring our experience, or\ncalculating our progress, by comparing them with circumstances\nwhich might be reversed or altered with almost endless variety.\nIn general, Vanity Fair represents the wretched state of things\nin those populous places especially, where true religion is\nneglected and persecuted; and, indeed, \"in the whole world lying\nin wickedness,\" as distinguished from the church of \"redeemed\nsinners\"-(Scott).\n\n[141] Christ will not allow his followers to bury their talent in\nthe earth, or to put their light under a bushel; they are not to\ngo out of the world, or to retire into cloisters, monasteries,\nor deserts; but they MUST all go through this fair. Thus our Lord\nendured all the temptations and sufferings of this evil world,\nwithout being impeded or entangled by them, or stepping in the\nleast aside to avoid them; and he was exposed to greater enmity\nand contempt than any of His followers-(Scott).\n\n[142] The world will seek to keep you out of Heaven with mocks,\nflouts, taunts, threatenings, jails, gibbets, halters, burnings,\nand deaths. There ever was enmity between the seed of the serpent\nand the seed of the woman, and no endeavours can reconcile them.\nThe world says, They will never come over to us; and we again say,\nBy God's grace we will not go over to them.\n\n[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's,\npassing the market-place where mountebanks were performing, one\ncried after him, \"Look there, Mr. Hunt!\" Turning his head another\nway, he replied, \"Turn away mine eyes from beholding vanity\"-(Ivimey).\n\n[144] An odd reply. What do they mean? That they are neither\nafraid nor ashamed to own what was the one subject of their souls'\npursuit-the truth. Understand hereby, that the whole world, which\nlieth in wickedness, is deceived by a lie, and is under the delusion\nof the father of lies. In opposition to this, all believers in\nChrist are said to be of the truth (1 John 3:19). They know and\nbelieve that capital truth with which God spake from Heaven, \"This\nis My beloved Son, in whom I am well pleased\" (Matt. 3:17). This\ntruth-that Jesus is the Son of God, and our only Saviour-lies at the\nfoundation of all their hope; and to get more and more acquainted\nwith Him, is the grand object of their pursuits. For this the\nworld hates them; and Satan, who is an enemy to this truth, stirs\nup the world against them. \"For,\" says our Lord, \"they are not of\nthe world, even as I am not of the world\" (John 17:16)-(Mason).\n\n[145] In 1670, the town porters of Bedford being commanded to\nassist in a brutal attack upon the Nonconformists, ran away,\nsaying, \"They would be hanged, drawn, and quartered, before they\nwould assist in that work\"; for which cause the justices committed\ntwo of them (which they could take) to the jail. The shops were\nshut up, so that it seemed like a place visited with the pest,\nwhere usually is written upon the door, \"Lord, have mercy upon\nus!\"-(Narrative of Proceedings against Nonconformists, p. 5. 4to,\n1670).\n\n[146] This is a true representation of what took place in England\nin Bunyan's time. It was a disgrace to our nation, that Englishmen,\nurged on by a fanatic church, treated two young and interesting\nwomen with a barbarity that would make savages (so called) blush.\nIt was at Carlisle that two female pilgrims, Dorothy Waugh and\nAnn Robinson, were dragged through the streets, with each an iron\ninstrument of torture, called a bridle, upon their heads; and were\ntreated with gross indecency-(ED).\n\n[147] The great object of the Gospel is to fit man for his active\nduties in this world, and prepare him for heavenly enjoyments in\nthe world to come. Not like those lazy creeping things that shut\nthemselves up in nunneries or monasteries to avoid the temptations\nand troubles, the resistance or hearing of which glorifies God.\nChristians are to be as lights-not hid under a bushel but seen of\nall men. The prayer of their Lord was and is, not that they should\nbe taken out of the world, but kept from its evil contaminations-(ED).\n\n[148] In Bunyan's account of his imprisonment, he closes it with\nthese words-\"Thus have I, in short, declared the manner and occasion\nof my being in prison; where I lie waiting the good will of God\nto do with me as He pleaseth; knowing that not one hair of my head\ncan fall to the ground without the will of my Father which is in\nHeaven. Let the rage and malice of men be ever so great, they can\ndo no more, nor go any further, than God permits them. When they\nhave done their worst, 'we know that all things work together for\ngood to them that love God'\" (Rom. 8:28).\n\n[149] The description of the process against the pilgrims, is\nframed in such a manner as emphatically to expose the secret reasons\nwhich influence men thus to persecute their innocent neighbours.\nThe very names employed declare the several corrupt principles of\nthe heart from whence this atrocious conduct results-(Scott).\n\n[150] This is one of Satan's lies, much used by his emissaries,\nto the present day. A Christian fears God, and honours the king;\nhe renders unto civil government that which belongs to civil and\ntemporal things, but he dares not render unto Caesar the things\nthat belong to God; and for thus righteously doing he is called\ndisloyal-(ED).\n\n[151] Superstition, or false devotion, is a most bitter enemy to\nChrist's truth and his followers. This fellow's evidence is very\ntrue; for as the lawyer said of Christ's doctrine, \"Master, thus\nsaying, thou reproachest us also\" (Luke 11:45). So false worshippers,\nwho rest in forms, and rites, and shadows, are stung to the quick\nat those who worship God in the Spirit, rejoice in Christ Jesus,\nand have no confidence in the flesh; such a conduct pours the\nutmost contempt upon all the will-worship, and doctrines, and\nsuperstition of carnal men-(Mason). With such, traditions, human\ninventions, forms, and externals, appear venerable and sacred; and\nthey are mistaken with pertinaceous ignorance for the substance\nof religion. What is pompous and burdensome appears to such men\nmeritorious; and the excitement of mere natural passions, as at a\ntragedy, is falsely deemed a needful help to true devotion. Their\nzeal hardens their hearts, and causes bitter rage, enmity, and\ncalumny, against the pious Christians-(Scott).\n\n[152] As soon as the poor sinner says, \"O Lord our God, other lords\nbeside Thee have had dominion over us: but by Thee only will we\nmake mention of Thy name\" (Isa. 26:13), your officious Pickthanks\nare always ready to bear testimony against him; and a blessed\ntestimony this is; it is well worth living to gain, and dying in\nthe cause of. If we are real disciples of Christ, we shall, as\nHe did, testify of the world that the works thereof are evil, and\nthe world will hate us for His sake (John 7:7)-(Mason). Pickthank\nhas no real principle, but puts on zeal for any party that will\npromote his interests; he inwardly despises both the superstitious\nand the spiritual worshipper-(Scott).\n\n[153] This is the Christian's plea and glory. While he knows \"the\ntender mercies of the wicked are cruel\" (Prov. 12:10), yet he\nalso knows that the \"merciful kindness of the Lord is great, and\nthe truth of the Lord endureth forever\" (Psa. 118:2)-(Mason).\n\n[154] A more just and keen satirical description of such legal\niniquities can scarcely be imagined, than that contained in this\npassage. The statutes and precedents adduced, with a humourous\nreference to the style in which charges are commonly given to\njuries, show what patterns persecutors choose to copy, and whose\nkingdom they labour to uphold. Nor can any impartial man deny\nthat the inference is fair, which our author meant the reader to\ndeduce, namely, that nominal Protestants, enacting laws requiring\nconformity to their own creeds and forms, and inflicting punishments\non such as peaceably dissent from them, are actually involved in\nthe guilt of these heathen persecutors--(Scott).\n\n[155] These words, and this trial, were quoted (January 25, 1848)\nby the Attorney-General, at Westminster Hall, in answer to the\nmanner in which Dr. Hampden was then charged with heresy by the\nPuseyites-(ED).\n\n[156] If the Lord were to leave us in the hands of men, we should\nstill find that their tender mercies are cruel. Such a jury as\ntried Faithful might be found in every county of Britain-(Burder).\nTo this may be added, that the witnesses are still living-(ED).\n\n[157] Nothing can be more masterly than the satire contained in\nthis trial. The judge, the witnesses, and the jury, are portraits\nsketched to the life, and finished, every one of them, in quick,\nconcise, and graphic touches; the ready testimony of Envy is\nespecially characteristic. Rather than anything should be wanting\nthat might be necessary to despatch the prisoner, he would enlarge\nhis testimony against him to any requisite degree. The language\nand deportment of the judge are a copy to the life of some of\nthe infamous judges under King Charles, especially Jefferies. You\nmay find, in the trial of the noble patriot Algernon Sidney, the\nabusive language of the judge against Faithful almost word for\nword. The charge to the jury, with the Acts and laws on which the\ncondemnation of the prisoner was founded, wax full of ingenuity\nand meaning-(Cheever).\n\n[158] Bunyan gives a good portrait of Faithful in his Howe of\nLebanon, referring to the character of Pomporius Algerius, mentioned\nin Fox's Book of Martyrs. \"Was not this man, think you, a giant?\ndid he not behave himself valiantly? was not his mind elevated a\nthousand degrees beyond sense, carnal reason, fleshly love, and\nthe desires of embracing temporal things? This man had got that\nby the end that pleased Him; neither could all the flatteries,\npromises, threats, reproaches, make him once listen to, or inquire\nafter, what the world, or the glory of it could afford. His mind\nwas captivated with delights invisible. He coveted to show his\nlove to his Lord, by laying down his life for His sake. He longed\nto be where there shall be no more pain, nor sorrow, nor sighing,\nnor tears, nor troubles. He was a man of a thousand!\" Speaking\nof the pillars in that house at Lebanon, he says, \"These men had\nthe faces of lions, they have triumphed in the flames.\"\n\n[159] This is a most exquisitely beautiful sketch; it is drawn to\nthe life from many an era of pilgrimage in this world; there are\nin it the materials of glory, that constituted spirits of such noble\ngreatness as are catalogued in the eleventh of Hebrews-traits of\ncruel mockings and scourgings, bonds and imprisonments-(Cheever).\n\n[160] Political interests engage ungodly princes to promote\ntoleration, and chain up the demon of persecution. The cruelties\nthey exercise disgust the people, and they are disheartened by\nthe ill success of their efforts to extirpate the hated sect-(Scott).\n\n[161] I have often recorded it with thankfulness, that though in\nthe dreary day of my pilgrimage, the Lord hath taken away a dear\nand faithful Christian friend, yet he has always raised up another.\nA very great blessing this, for which Christians can never be\nthankful enough-(Mason).\n\n[162] Is not this too much the case with professors of this day?\nThe Spirit of truth says, \"All that will live godly in Christ\nJesus shall suffer persecution\" (2 Tim. 3:12). But how many act\nas if they had found the art of making the Spirit of truth a liar!\nfor they can so trim and shape their conduct, as they vainly think\nto follow Christ, and yet to keep in with the world, which is at\nenmity against Him-a most fatal and soul-deceiving error-(Mason).\n\n[163] What is this something that By-ends knew more than all the\nworld? How to unite Heaven and hell-how to serve God and Mammon-how\nto be a Christian and a hypocrite at the same time. O the depth of\nthe depravity of the human heart; alas! how many similar characters\nnow exist, with two tongues in one mouth, looking one way and\nrowing another-(ED).\n\n[164] Fear not, therefore, in her for to abide, She keeps her ground,\ncome weather, wind, or tide.--(Bunyan's House of God, vol. 2, p.\n579). If we will follow Christ, He tells us that we must take up\nour cross. The wind sets always on my face; and the foaming rage\nof the sea of this world, and the proud and lofty waves thereof\ndo continually beat upon the sides of the bark, or ship, that\nmyself, my cause, and my followers are in-(Bunyan's Greatness of\nthe Soul, vol. 1, p. 107).\n\n[165] Mind how warily these pilgrims acted to this deceitful\nprofessor. They did not too rashly take up an ill opinion against\nhim; but when they had full proof of what he was, they did not hesitate\none moment, but dealt faithfully with him, and conscientiously\nwithdrew from him-(Mason). In a letter written in 1661, from Exeter\njail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who\nsuffered greatly for nonconformity, and at length died in a state\nof banishment, there is this remark, \"We have many brought in here\ndaily, who go out again almost as soon, for a week in a prison\ntries a professor more than a month in a church\"-(Ivimey).\n\n[166] It might have been supposed that the persons here introduced\nwere settled inhabitants of the town of Vanity, or the City\nof Destruction; but, indeed, they professed themselves pilgrims,\nand desired, during the \"sunshine,\" to associate with pilgrims,\nprovided they would allow them to hold the world, love money,\nand save all, whatever became of faith and holiness, of honesty,\npiety, truth, and charity?-(Scott).\n\n[167] Pretended friends come with such expostulations as these:\nWhy, dear Sir, will you give such offence? How much would it be\nfor your comfort and interest in the world if you would but be a\nlittle more complying, and give way in some particular points and\nphrases. O what a syren's song! May the Lord enable every faithful\nservant to reply, \"Get thee behind me, Satan\"-(J. B.).\n\n[168] These words of Solomon are thus wickedly misapplied by many\nto the present day. Ecclesiastes 7:16, 17 probably refers to the\nadministration of justice which should be tempered with mercy, but\nnot with laxity; or it may refer to the foolish opinions expressed\nupon the characters of Pharisee and publican, exalting the one\nor decrying the other overmuch. It cannot be meant to censure\nthe utmost efforts after true righteousness, nor to sanction the\nslightest degree of wickedness-(ED).\n\n[169]Woe unto them who wander from the way. Art bound for hell,\nagainst all wind and weather? Or art thou one agoing backward\nthither? Or dost thou wink, because thou would'st not see? Or dost\nthou sideling go, and would'st not be Suspected Yet these prophets\ncan thee tell, Which way thou art agoing down to hell.--(Acts\n7:20-22. Bunyan's House of God, vol. 2, p. 582).\n\n[170] Notwithstanding By-ends could be reserved with faithful\npilgrims, yet he can speak out boldly to those of his own spirit\nsad character. O the treacherous deceivings of the desperate\nwickedness of the human heart! Who can know it? No one but the\nheart-searching God-(Mason).\n\n[171] Some men's hearts are narrow upwards, and wide downwards:\nnarrow as for God, but wide for the world. They gape for the one,\nbut shut themselves up against the other. The heart of a wicked\nman is widest downward; but it is not so with the righteous man.\nHis desires, like the temple Ezekiel saw in the vision, are still\nwidest upwards, and spread towards Heaven. A full purse, with a\nlean soul, is a great curse. Many, while lean in their estates,\nhad fat souls; but the fattening of their estates has made their\nsouls as lean as a rake as to good-(Bunyan's Righteous Man's\nDesires, vol. 1, p. 745).\n\n[172] This dialogue is not in the least more absurd and selfish\nthan the discourse of many who now attend on the preaching of the\nGospel. If worldly lucre be the honey, they imitate the bee, and\nonly attend to religion when they can gain by it; they determine\nto keep what they have at any rate, and to get more, if it can be\ndone without open scandal-(Scott).\n\n[173] There is a fund of satirical humour in the supposed case\nhere very gravely stated; and if the author, in his accurate\nobservations on mankind, selected his example from among the\nmercenaries that are the scandal of the Established Church, her\nmost faithful friends will not greatly resent this conduct of\na dissenter-(Scott). Dr. Paley would have done well to have read\nthis chapter in Bunyan before composing some of the chapters in\nhis Moral Philosophy, and his Sermon on the Utility of Distinctions\nin the Ministry-(Cheever).\n\n[174] Here is worldly wisdom, infernal logic, and the sophistry of\nSatan. We hear this language daily, from money-loving professors,\nwho are destitute of the power of faith. But in opposition to all\nthis, the Holy Ghost testifies, \"The love of money is the root of\nall evil\" (1 Tim. 6:10), and a covetous man is an idolater (Col.\n3:5). Hear this, and tremble, ye avaricious professors. Remember,\nye followers of the Lamb, ye are called to \"let your conversation\nbe without covetousness\" (Heb, 13:5); your Lord testifies, \"Ye\ncannot serve God and Mammon\" (Luke 16:13)--(Mason).\n\n[175] How doth this commend itself to those who make merchandise\nof souls. What swarms of such locusts are there in this day!-(J.B.).\n\n[176] If thou art one who tradeth in both ways: God's now, the\ndevil's then; or if delays Thou mak'st of coming to thy God for\nlife; Or if thy light and lusts are at a strife About who should\nbe master of thy soul, And lovest one, the other dost control;\nThese prophets tell thee can which way thou bendest, On which thou\nfrown'st, to which a hand thou lendest.--(Titus 1:16. See vol. 2,\np. 582).\n\n[177] Bunyan, in his Holy Life the Beauty of Christianity, thus\naddresses such characters: \"This is the man that hath the breath\nof a dragon; he poisons the air round about him. This is the man\nthat slays his children, his kinsmen, his friend, and himself-he\nthat offends God's little ones. O the millstone that God will\nshortly hang about your neck, when the time is come that you must\nbe drowned in the sea and deluge of God's wrath!\"-(See vol. 2, p.\n539). The answer of Christian, though somewhat rough, is so conclusive\nas to fortify every honest mind against all the arguments which\nthe whole tribe of time-serving professors ever did, or ever can\nadduce, in support of their ingenious schemes and insidious efforts\nto reconcile religion with covetousness and the love of the world,\nor to render it subservient to their secular interests-(Scott).\n\n[178] Here see the blessedness of being mighty in the Scripture,\nand the need of that exhortation, \"Let the Word of Christ dwell\nin you richly\" (Col. 3:16). For the Word of God is quick and\npowerful, and sharper than a two-edged sword; it pierces through\nall the subtle devices of Satan, and the cunning craftiness\nof carnal professors; and divideth asunder the carnal reasonings\nof the flesh, and the spiritual wisdom which cometh from above.\n\nTeach me, my God and King,\nIn all things THEE to see,\nAnd what I do in any thing\nTo do it as for THEE--(Mason).\n\n[179] The Hill Lucre stands somewhat out of the way, but temptingly\nnear. They that will profit by the mine must turn aside for it (Prov.\n28:20, 22). Sir J. Mandeville, in his Travels, says, that in the\nVale Perilous is plenty of gold and silver, and many Christian\nmen go in for the treasure, but few come out again, for this are\nstrangled of the devil. But good Christian men, that are stable\nin the faith, enter without peril-(ED).\n\n[180] Eve expected some sweet and pleasant sight, that would tickle\nand delight her deluded fancy; but, behold sin, and the wrath of\nGod, appear to the shaking of her heart; and thus, even to this\nday, doth the devil delude the world. His temptations are gilded\nwith sweet and fine pretences, that men shall be wiser, richer,\nmore in favour, live merrier, fare better, or something; and by\nsuch like things the fools are easily allured. But when their eyes\nare opened, instead of seeing what the devil falsely told them,\nthey see themselves involved in wrath-(Bunyan on Genesis, vol. 2.\np. 431).\n\n[181] Here you see the end of double-minded men, who vainly attempt\nto temper the love of money with the love of Christ. They go on\nwith their art for a season, but the end makes it manifest what\nthey were. Take David's advice, \"Fret not thyself because of\nevil-doers\" (Psa. 37:1) \"Be not thou afraid when one is made rich,\nwhen the glory of his house is increased\" (Psa. 49:16). But go\nthou into the sanctuary of thy God, read His Word, and understand\nthe end of these men-(Mason). Often, as the motley reflexes of my\nexperience move in long processions of manifold groups before me,\nthe distinguished and world-honoured company of Christian mammonists\nappear to the eye of my imagination as a drove of camels heavily\nladen, yet all at full speed; and each in the confident expectation\nof passing through the eye of the needle, without stop or halt,\nboth beasts and baggage-(Coleridge).\n\n[182] I have sometimes wondered at Lot. His wife looked behind\nher, and died immediately; but he would not so much as look behind\nhim to see her. We do not read that he did so much as once look\nwhere she was, or what was become of her. His heart was set upon\nhis journey; and well it might. There were the mountains before\nhim, and the fire and brimstone behind him. His life lay at stake;\nand had he looked behind him he had lost it. Do thou so run, and\n\"remember Lot's wife\"-(Bunyan's Heavenly Footman).\n\n[183] In former times, the purse was carried hanging to a girdle\nround the waist, and great dexterity was requisite to cut and carry\nit away without the knowledge of the owner. Public executions for\ntheft had so little effect in repressing crime, that thefts were\ncommitted in sight of, or even under the gallows-(ED).\n\n[184] Alas! poor pilgrims, like Peter, you soon forgot the judgment,\nalthough your sight of Lot's wife had so affected your spirits.\nHow soon yon went into By-path Meadow! \"wherefore, let him that\nthinketh he standeth, take heed lest he fall\" (1 Cor. 10:12)-(ED).\n\n[185] By this river, which is called \"a pure river of water of\nlife, clear as crystal, proceeding out of the throne of God and\nof the Lamb\" (Rev. 22:1), we may understand clear and comfortable\nviews of God's everlasting love and electing grace. They could see\nin it God's glory shining in the face of Jesus Christ, and view\ntheir own faces in it, to their inexpressible joy. This is the river\n\"the streams whereof make glad the city of God\" (Psa. 46:4). The\nstream which flow from this river of electing love, are vocation\nto Christ, justification by Christ, sanctification in Christ,\nperseverance through Christ, glorification with Christ, and all\njoy and peace in believing on Christ. All this these pilgrims now\nenjoyed, and all this every fellow-citizen of the saints is called\nto enjoy in his pilgrimage to Zion. God hath chosen us in Christ,\nand blessed us with all spiritual blessings in Him. O how happy,\npeaceful, and joyful are pilgrims, when the Spirit takes of the\nthings of Christ, shows them to us, and blesses us with a sense\nof interest in all the love of God, and finished salvation of\nJesus!-(Mason).\n\n[186] Blessed state indeed, but of short duration! Too often these\ndesirable consolations of the Spirit render the Christian careless\nand unwatchful-(Burder).\n\n[187] A scene to soothe and calm a mind fretted and harassed with\nthe cares and turmoils of this every-day world; a sunny vista\ninto the future, welcome in a weary hour to the worn spirit, which\nlongs, as for the wings of the dove, that it may flee away, and\nbe at rest; a glimpse of Sabbath quietness on earth, given as a\npledge and foretaste of the more glorious and eternal Sabbath of\nHeaven-(Bernard Barton).\n\n[188] Now had I an evidence, as I thought, of my salvation from\nHeaven, with many golden seals thereon, all hanging in my sight.\nNow could I remember the manifestations of grace with comfort;\nand longed that the last day were come, that I might forever be\ninflamed with the sight, and joy, and communion with Him, whose\nsoul was made an offering for my sins. Before this I lay trembling\nat the mouth of hell; now I had got so far therefrom that I could\nscarce discern it. O, thought I, that I were fourscore years old,\nthat I might die quickly, and my soul be gone to rest--(Grace\nAbounding, No. 128).\n\n[189] They should have said, It is true this way is not so pleasant\nas the meadow, but it is the Lord's way, and the best, doubtless,\nfor us to travel in. A man speedily enters into temptation when\nhe becomes discontented with God's allotments; then Satan presents\nallurements, and from wishing for a better way, the soul goes into\na worse. The discontented wish is father to a sinful will; I wish\nfor a better is followed by, I will have a better, and so the\nsoul goes astray-(Cheever).\n\n[190] The transition into the by-path is easy, for it lies close\nto the right way; only you must get over a stile, that is, you must\nquit Christ's imputed righteousness, and trust in your own inherent\nrighteousness; and then you are in By-path Meadow directly-(Mason).\n\n[191] The best caution I can give to others, or take myself, is, not\nto be guided in matters of faith by men, but to make the Scriptures\nour only rule-to look to God for the teaching of His blessed\nSpirit, that He may keep our feet from the ways of death-(J.B.).\n\n[192] \"There is a way that seems right unto a man, but the end\nthereof are the ways of death\" (Prov. 14:12). Vain confidence is\nthis very way. O how easy do professors get into it! yea, real\npilgrims are prone also to take up with it, owing to that legality,\npride, and self-righteousness, which work in their fallen mature.\nSee the end of it, and tremble; for it leads to darkness, and\nends in death. Lord, humble our proud hearts, and empty us of\nself-righteousness, pride, and vain confidence-(Mason).\n\n[193] So, sometimes, real pilgrims take counsel and example of\nstrangers, of worldly men, and of presumptuous careless persons.\nVain confidence is a sad guide anywhere, but especially when one\nhas wandered out of the way--(Cheever).\n\n[194] If thou be prying into God's secret decrees, or entertain\nquestions about nice curiosities, thou mayest stumble and fall\nto thine eternal ruin. Take heed of that lofty spirit, that,\ndevil-like, cannot be content with its own station--(Heavenly\nFootman).\n\n[195] The thunder and lightning plainly show that this by-path leads\nto Sinai, not to Zion. One step over the stile, by giving way to\na self-righteous spirit, and you enter the territories of despair-(J.\nB.).\n\n[196] How varied is the experience of a Christian! he had just\nbefore overcome Demas, and conquered By-ends and his companions;\nis warned by Lot's wife, and now elated with the strength of his\nprinciples; boldness takes the place of caution; he ventures upon\nan easier path, and is involved in misery-(ED).\n\n[197] When Bunyan pleaded, so energetically, for the communion of\nsaints, irrespective of water-baptism, one of his arguments was,\n\"The strongest may sometimes be out of the way.\" \"Receive ye one\nanother as Christ also received us\"-(Vol. 2, p. 610).\n\n[198] Here see, that as Christians are made helpful, so also,\nthrough prevailing corruptions, they are liable to prove hurtful\nto each other. But observe how grace works: it humbles, it makes\nthe soul confess and be sorry for its misfortunes. Here is no\nreviling one another; but a tender sympathy and feeling concern\nfor each other. O the mighty power of that grace and truth which\ncame by Jesus Christ! How does it cement souls in the fellowship\nof love!--(Mason).\n\n[199] How easy it is to trace the path that led the pilgrims astray!\nTo avoid the roughness of the way, they entered the by-path, that\nby measures of carnal policy they might avoid afflictions. Guided\nby Vain-confidence, they were led from the road, and when this\nVain-confidence was destroyed, they were involved in distress and\ndanger-(Ivimey).\n\n[200] The personification of Despair is one of the most instructive\nand beautiful portions of Bunyan's allegory. It appeals either to\nevery man's experience, or to every man's sense of what may come\nupon him, on account of sin. It is at once, in some respects, the\nvery gloomiest and very brightest part of the \"Pilgrim's Progress\";\nfor it shows at once to what a depth of misery sin may plunge the\nChristian, and also to what a depth the mercy of God in Christ\nmay reach. The colouring of the picture is extremely vivid, the\nremembrance of it can never pass from the mind; and, as in a gallery\nof beautiful paintings, there may often be one that so strongly\nreminds you of your own experience, or that in itself is so\nremarkably beautiful as to keep you dwelling upon it with unabated\ninterest; so it is with this delineation of Giant Despair, among\nthe many admirable sketches of Bunyan's piety and genius. It is\nso full of deep life and meaning that you cannot exhaust it, and\nit is of such exquisite propriety and beauty that you are never\ntired with examining it-(Cheever).\n\n[201] Sooner or later Doubting Castle will be the prison, and\nGiant Despair the keeper of all those who turn aside from Christ\nand His righteousness, to trust in any wise in themselves, and to\ntheir righteousness. \"Our God is a jealous God,\" ever jealous of\nHis own glory, and of the honour of His beloved Son-(Mason). So\nunder the old cut, illustrating the Pilgrims in Doubting Castle,\nare these lines--\"The pilgrims now, to gratify the flesh, Will seek\nits ease; but O! how they afresh Do thereby plunge themselves new\ngriefs into! Who seek to please the flesh, themselves undo.\"\n\n[202] Blessed sorrow! how many are there who never tasted the bread\nof Heaven, nor the water of life from the wells of salvation; who\nare strangers to the communion of saints, but do not feel themselves\nto be \"in evil case,\" nor have wept under a sense of their wretched\nstate-(ED).\n\n[203] What! such highly-favoured Christians in Doubting Castle?\nAfter having traveled so far in the way of salvation, seen so many\nglorious things in the way, experienced so much of the grace and\nlove of their Lord, and having so often proved His faithfulness?\nIs not this strange? No; it is common-the strongest Christians\nare liable to err and get out of the way, and then to be beset\nwith very great and distressing doubts-(Mason). Despair, like\na tremendous giant, will at last seize on the souls of all\nunbelievers; and when Christians conclude, from some misconduct,\nthat they belong to that company, they are exposed to be taken captive\nby him. They do not, indeed, fall and perish with Vain-confidence;\nbut for a season they find it impossible to rise superior to\nprevailing gloomy doubts bordering on despair, or to obtain the\nleast comfortable hope of deliverance, or encouragement to use\nthe proper means of seeking it-(Scott).\n\n[204] The wife of Despair is Diffidence, or a distrust of God's\nfaithfulness, and a want of confidence in His mercy. When a\nChristian follows such counsels, gloom and horror of mind will be\nproduced, and life become a burden--(Ivimey).\n\n[205] Bunyan, in one of his delightful treatises of comfort against\ndespair, introduces the following striking colloquy-\"Says Satan,\nDost thou not know that thou art one of the vilest in all the pack\nof professors? Yes, says the soul, I do. Says Satan, Dost thou\nnot know that thou hast horribly sinned? Yes, says the soul, I\ndo. Well, saith Satan, now will I come upon thee with my appeals.\nArt thou not a graceless wretch? Yes. Hast thou an heart to be\nsorry for this wickedness? No, not as I should. And albeit, saith\nSatan, thou prayest sometimes, yet is not thy heart possessed with\na belief that God will not regard thee? Yes, says the sinner. Why,\nthen, despair, and go hang thyself, saith the devil. And now we\nare at the end of the thing designed and driven at by Satan. But\nwhat shall I now do, saith the sinner? I answer, take up the words\nof the text against him, \"That ye may be able to comprehend the\nbreadth, and length, and depth, and height; and to know the love\nof Christ, which passeth knowledge-(Saints' Knowledge of Christ's\nLove, vol. 2, p. 37).\n\n[206] Giant Despair, it seems, has fits in sunshiny weather;\nthat is, a gleam of hope, from Christ the Sun of righteousness,\nsometimes darted into their minds-(Burder).\n\n[207] Satan and his angels will not be wanting to help forward\nthe calamity of the man, who, in coming to Christ, is beat out\nof breath, out of heart, out of courage, by wind that blows him\nbackward. They will not be wanting to throw up his heels in their\ndirty places, nor to trouble his head with the fumes of their\nfoul breath. And now it is hard coming to God; Satan has the art\nof making the most of every sin; he can make every hair on the head\nas big as a cedar. But, soul, Christ can save unto the uttermost!\ncome, man, come. He can do exceeding abundantly above all we can\nask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). Poor\nChristian! What! tempted to destroy thyself? Lord, what is man!\nBut see, despairing souls, mark the truth of that word, \"There hath\nno temptation taken you but such as is common to man; but God is\nfaithful, who will not suffer you to be tempted above that ye are\nable; but will, with the temptation, also make a way to escape,\nthat ye may be able to bear it\" (1 Cor. 10:13)-(Mason).\n\n[208] Bunyan had an acute sense of the exceeding sinfulness of\nsin, and no saint had suffered more severely from despair. One of\nhis great objects, in most of his works, is to arm poor pilgrims\nagainst desponding fears. Thus, in his first treatise on Gospel\nTruths-\"He (the devil) will be sure to present to thy conscience\nthe most sad sentences of the Scripture; yea, and set them home\nwith such cunning arguments, that if it be possible he will make\nthee despair, and make away thyself as did Judas\"-(Vol. 2, p.132).\nSin, when seen in its colours, and when appearing in its monstrous\nshape and hue, frighteth all mortals out of their wits, away from\nGod, and, if He stops them not, also out of the world. This is\nmanifest by Cain, Judas, Saul, and others. They fly from before\nGod, one to one fruit of despair, and one to another-(Pharisee\nand Publican, vol. 2, p. 260).\n\n[209] An admirable chain of reasoning, pointing out the evils of\ndespair, is to be found in the Jerusalem Sinner Saved (vol. 1,\npp. 91, 92), under the head Fifthly. \"It will make a man his own\ntormentor, and flounce and fling like a wild bull in a net (Isa.\n51:20). Despair! it drives a man to the study of his own ruin, and\nbrings him at last to be his own executioner\" (2 Sam. 17:3-5)-(ED).\n\n[210] Alas, how chang'd! Expressive of his mind, His eyes are sunk,\narms folded, head reclin'd; Those awful syllables, hell, death, and\nsin, Though whisper'd, plainly tell what works within.--(Cowper's\nHope).\n\n\"A wounded spirit who can bear?\"\n\n[211] To bring the state of Christian's mind before us, read the\nlamentations of the Psalmist, when he was a prisoner in Doubting\nCastle, under Giant Despair, in Psalm 88; and Bunyan's experience,\nas narrated in No. 163 of Grace Abounding. Despair swallowed him\nup, and that passage fell like a hot thunderbolt upon his conscience,\n\"He was rejected, for he found no place for repentance\"-(Ivimey).\n\n[212] Dr. Donne, the celebrated Dean of St. Paul's, had recently\npublished a thesis, to prove that suicide, under some circumstances,\nwas justifiable. Hopeful answers all his arguments, and proves\nit to be the foulest of murders. Bunyan, in his treatise on\nJustification, volume 1, page 314, thus notices the jailer's intent\nto commit suicide, when the doors of the prison in which Paul was\nconfined were thrown open-\"Even now, while the earthquake shook\nthe prison, he had murder in his heart-murder, I say, and that\nof a high nature, even to have killed his own body and soul at\nonce\"-(ED).\n\n[213] Here is the blessing of a hopeful companion; here is excellent\ncounsel. Let vain professors say what they may against looking\nback to past experiences, it is most certainly good and right so\nto do; not to encourage present sloth and presumption, but to excite\nfresh confidence of hope in the Lord. We have David's example, and\nPaul's word to encourage us to this, \"The Lord that delivered me\nout of the paw of the lion, and out of the paw of the bear, he\nwill deliver me out of the hand of this Philistine\" (1 Sam. 17:37);\nand says Paul, \"We had the sentence of death in ourselves, that\nwe should not trust in ourselves, but in God which raiseth the\ndead\" (2 Cor. 1:9)-(Mason).\n\n[214] It is a curious picture which Bunyan has drawn of the\nintercourse between the giant and his wife Diffidence. They form\na very loving couple in their way; and the giant takes no new step\nin the treatment of the pilgrims without consulting Mrs. Diffidence\nover night, so that the curtain lectures to which we listen\nare very curious. But Mrs. Diffidence ought rather to have been\ncalled Dame Desperation, or Desperate Resolution; for she seems,\nif anything, the more stubborn genius of the two-(Cheever). By\nthese conversations between Diffidence and Despair, after they\nhad retired to bed, Bunyan perhaps designed to intimate that, as\nmelancholy persons seldom get rest at night, the gloominess of\nthe season contributes to the distress of their minds. So Asaph\ncomplains: \"My sore ran in the night, and ceased not: my soul\nrefused to be comforted\" (Psa. 67:2)-(Ivimey).\n\n[215] How would the awful lesson of the man in the iron cage, at\nthe Interpreter's house, now recur to poor Christian's mind: \"I\ncannot get out, O now I cannot! I left off to watch, and am shut\nup in this iron cage, nor can all the men in the world let me out.\"\nChristian's answer to the despairing pilgrim now soon broke upon\nhis memory: \"The Son of the Blessed is very pitiful\"-(ED).\n\n[216] What! Pray in the custody of Giant Despair, in the midst of\nDoubting Castle, and when their own folly brought them there too?\nYes; mind this, ye pilgrims, ye are exhorted, \"I will that men\npray everywhere, without doubting\" (1 Tim. 2:8). We can be in no\nplace but God can hear, nor in any circumstance but God is able\nto deliver us from. And be assured, that when the spirit of prayer\ncomes, deliverance is nigh at hand-(Mason). Perhaps the author\nselected Saturday at midnight for the precise time when the prisoners\nbegan to pray, in order to intimate that the preparation for the\nLord's day, which serious persons are reminded to make for its\nsacred services, are often the happy means of recovering those\nthat have fallen into sin and despondency-(Scott).\n\n[217] All at once, by a new revelation, which none but the Saviour\ncould make, Christian finds the promises. Christ had been watching\nover his erring disciples-He kept back the hand of Despair from\ndestroying them-He binds up the broken heart, and healeth all\ntheir wounds-(Cheever). As a key enters all the intricate wards\nof a lock, and throws back its bolts, so the precious promises of\nGod in his Word, if turned by the strong hand of faith, will open\nall the doors which unbelief and despair have shut upon us-(Burder).\n\n[218] Bunyan was a plain-spoken man, and feared not to offend\ndelicate ears when truth required honest dealing. In his treatise\non the Law and Grace, he says: \"And therefore, my brethren, seeing\nGod, our Father, hath sent us, damnable traitors, a pardon from\nHeaven, even all the promises of the Gospel, and hath also sealed\nto the certainty of it with the heart-blood of His dear Son, let\nus not be daunted\"-(Vol. 1, p. 562).\n\n[219] Precious promise! The promises of God in Christ are the life\nof faith, and the quickeners of prayer. O how oft do we neglect\nGod's great and precious promises in Christ Jesus, while doubts\nand despair keep us prisoners! So it was with these pilgrims; they\nwere kept under hard bondage of soul for four days. Hence see what\nit is to grieve the Spirit of God: for He only is the Comforter:\nand if He withdraws His influences, who or what can comfort us?\nThough precious promises are revealed in the Word, yet we can get\nno comfort from them but by the grace of the Spirit-(Mason).\n\n[220] It was Sabbath morning. The sun was breaking over the hills,\nand fell upon their pale, haggard countenances, it was to them a\nnew creation; they breathed the fresh, reviving air, and brushed,\nwith hasty steps, the dew from the untrodden grass, and fled\nthe nearest way to the stile, over which they had wandered. They\nhad learned a lesson by suffering, which nothing else could have\ntaught them, and which would remain with them to the day of their\ndeath--(Cheever). The experience of these \"three or four\" dreadful\ndays is specially recorded in Grace Abounding, (Nos. 261-263). The\nkey which opened the doors in Doubting Castle was these words,\napplied with power to his soul, \"I must go to Jesus,\" in connection\nwith Hebrews 12:22-24. Of the first night of his deliverance\nhe says, \"I could scarcely lie in my bed for joy and peace, and\ntriumph through Christ\"-(ED).\n\n[221] They fell to devising what soldiers, and how many, Diabolus\nshould go against Mansoul with, to take it; and after some debate,\nit was concluded that none were more fit for that expedition than\nan army of terrible DOUBTERS. They therefore concluded to send\nagainst Mansoul an army of sturdy doubters. Diabolus was to beat\nup his drum for 20 or 30,000 men in the Land of Doubting, which\nland lieth upon the confines of a place called Hell-gate Hill.\nCaptain Rage was over the election doubters; his were the red\ncolours; his standard-bearer was Mr. Destructive; and the great\nred dragon he had for his scutcheon. Captain Fury was over the\nvocation doubters; his standard-bearer was darkness; his colours\nwere pale; and his scutcheon the fiery flying serpent. Captain\nDamnation was over the grace doubters; his were the red colours;\nMr. No-life bore them; his scutcheon was the Black Den, &c.-(Holy\nWar).\n\n[222] When offending Christians are brought to deep repentance,\nrenewed exercises of lively faith, and willing obedience in those\nself-denying duties which they had declined, the Lord \"restores to\nthem the joy of His salvation,\" and their former comforts become\nmore abundant and permanent. The Delectable Mountains seem intended\nto represent those calm seasons of peace and comfort-(Scott).\n\n[223] O how many professors grow weary of the way, fall short, and\nfail of coming to the end! Though the way be too far, too strait,\nand too narrow for many who set out, and never hold out to the\nend; yet all who are begotten by the Word of grace, and born of\nthe Spirit of truth, shall persevere to the end, being kept by\nthe mighty power of God, through faith, unto eternal salvation (1\nPeter 1:5)-(Mason).\n\n[224] There is in this laconic description of the homely dreamer\na richness of beauty which no efforts of the artist can adequately\nportray; and in the concise dialogue of the speakers, a simple\nsublimity of eloquence which any commentary could only weaken.\nWhile our feelings are excited by this description, we cannot\nbut remember that \"eye hath not seen nor ear heard, neither have\nentered into the heart of man: the things which God hath prepared\nfor them that love Him\"-(Bernard Barton).\n\n[225] Precious names! What is a pilgrim without knowledge? What\nis head-knowledge without heart-experience? And watchfulness and\nsincerity ought to attend us every step. When these graces are in\nus and abound, they make delectable mountains indeed-(Mason).\n\n[226] Fine-spun speculations and curious reasonings lead men from\nsimple truth and implicit faith into many dangerous and destructive\nerrors-(Mason).\n\n[227] It is well for us to be much on this mount. We have constant\nneed of caution. Take heed and beware, says our Lord. Paul takes\nthe Corinthians up to this Mount Caution, and shows them what\nawful things have happened to professors of old; and he leaves\nthis solemn word for us, \"Wherefore, let him that thinketh he\nstandeth, take heed lest he fall\" (1 Cor. 10:12)-(Mason).\n\n[228] O the unthought-of imaginations, frights, fears, and terrors,\nthat are effected by a thorough application of guilt, yielding\nto desperation! This is the man that hath his dwelling among the\ntombs with the dead, that is always crying out, and cutting himself\nwith stones (Mark 5:3). But all in vain; desperation will not\ncomfort him, the old covenant will not save him-(Grace Abounding,\nNo. 185).\n\n[229] Some retain the name of Christ, and the notion of Him as a\nSaviour; but cast Him off in the very things wherein the essential\nparts of His sacrifice, merits, and priesthood consist. In this\nlies the mystery of their iniquity. They dare not altogether deny\nthat Christ doth save His people, as a Priest; but then their\nart is to confound His offices, until they jostle out of doors\nthe merit of His blood and the perfection of His justifying\nrighteousness. Such draw away the people from the cross (put out\ntheir eyes), and lead them among the infidels-(Bunyan's Israel's\nHope, vol. 1, p. 615).\n\n[230] Probably to guard pilgrims against the Popish doctrine of\nauricular confession-(ED).\n\n[231] Those seem to shun the common broad road; but having only the\nmark of religion, while their hearts are not right with God, are\nas effectually ruined as the most profligate and open offenders-(Burder).\n\n[232] Thus we read of some who were once enlightened, and had\ntasted of the heavenly gift, and were made partakers of the world\nto come (Heb. 6:6). It is hard to say how far or how long a person\nmay carry on a profession, and yet fall away, and come short of\nthe kingdom at last. This should excite to diligence, humility, and\ncircumspection, ever looking to Jesus to keep us from falling-(Mason).\n\n[233] It reflects the highest credit on the diffidence of Bunyan's\ngenius-a genius as rich in its inventions, and as aspiring in\nits imaginative flights, as ever poet could possess or lay claim\nto-that, after such an exordium, he should have made no effort\nminutely to describe what was in its own splendour of glory\nindescribable. How beautifully, without exciting any disappointment\nin a reader of taste, feeling, and judgment, does he, by a few\nartless words, render most impressive and sublime, what more elaborate\ndescription could only have made confused and unsatisfactory.\nNothing can be more admirable than this brief and indistinct report\nof the perspective glass, it cannot offend the most fastidious taste,\nyet leaves scope for the exercise of the most ardent and aspiring\nimagination-(Bernard Barton). [234] Such mountains round about this\nhouse do stand. As one from thence may see the Holy Land.--(Bunyan's\nHouse of God, vol. 2, p. 579).\n\n[235] After going through the conflict with Apollyon, the Valley\nof the Shadow of Death, the scenes in Vanity Fair, and the dread\nexperience of the pilgrims in Giant Despair's Castle, it is well\nto note what a gallery of solemn REALITIES is here, what a system\nof Divine truth, commending itself to all men's consciences. It\nis not so much the richness of imagination, nor the tenderness\nof feeling here exhibited, nor the sweetness and beauty of the\nimagery, with which this book is filled, as it is the presence\nof these REALITIES that constitutes the secret of its unbounded\npower over the soul. Walk up and down in this rich and solemn\ngallery. How simple are its ornaments! How grave, yet beautiful,\nits architecture! Amidst all this deep, serene beauty to the\nimagination, by how much deeper a tone do these pictures speak to\nthe inner spiritual being of the soul! When you have admired the\nvisible beauty of the paintings, turn again to seek their meaning\nin that light from eternity by which the artist painted them, and\nby which he would have all men examine their lessons, and receive\nand feel the full power of their colouring. In this light, the\nwalls of this gallery seem moving with celestial figures speaking\nto the soul. They are acting the drama of a life which, by most\nmen, is only dreamed of; but the drama is the reality, and it is\nthe spectators only who are walking in a vain show-(Cheever).\n\n[236] This is the first break in the dream, and, doubtless, had\nan important meaning. Perhaps the pilgrimage may be divided into\nfour parts: 1. The convert flying from the wrath to come; instructed\nat the Interpreter's house; relieved of his burden at the cross;\nascends the Hill Difficulty; overcomes his timidity; and, 2.\nEnters a church at the House Beautiful; and, as a private member,\ncontinues his journey, until, 3. He meets Evangelist, near Vanity\nFair, and is found fit to become an itinerant preacher; in which\ncalling he suffers persecution, and obtains that fitness which\nenables him, 4. On the Delectable Mountains, to enter upon the\nresponsible duties of a ministering elder or pastor of a church,\nand is ordained by Knowledge, Experience, Watchful, and Sincere.\nIs this commencement of his public labours the important point\nwhen the author \"awoke from his dream\"?-(ED).\n\n[237] This country we are all born in; all are ignoramuses by\nnature. Some live long in the country of Conceit, and many end\ntheir days in it. Are you come out of it? So was Ignorance; but\nhe breathed his native air. So long as a sinner thinks he can do\nanything towards making himself righteous before God, his name is\nIgnorance; he is full of self-conceit, and destitute of the faith\nof Christ-(Mason).\n\n[238] Now, is it not very common to hear professors talk at this\nrate? Yes, and many who make a very high profession too; their\nhopes are plainly grounded upon what they are in themselves,\nand how they differ from their former selves and other sinners,\ninstead of what Christ is to us and what we are in Christ. But the\nprofession of such is begun with an ignorant, whole, self-righteous\nheart; it is continued in pride, self-seeking, and self-exalting,\nand ends in awful disappointment. For such are called by our Lord\nthieves and robbers; they rob Him of the glory of His grace and\nthe gift of His imputed righteousness-(Mason).\n\n[239] It is best not to converse much at once with persons of\nthis character, but, after a few warnings, to leave them to\ntheir reflections; for their self-conceit is often cherished by\naltercations, in which they deem themselves very expert, however\ndisgusting their discourse may prove to others-(Scott).\n\n[240] An awful scene was beheld by the pilgrims. A professor, named\nTurn-away, bound with seven cords, was led by devils to the by-way\nto hell. Let everyone inquire, Who is this wanton professor?-He\nwho discovers a trifling, worldly, wanton spirit, dreads not\nthe appearance of evil, complies with the fashions of the carnal\nworld, and associates with the enemies of our Lord; and, in time,\nbecomes a damnable apostate. Lord, keep us from such a beginning\nand such an end!-(Burder).\n\n[241] The \"very dark lane\" in which \"Turn-away\" was met by the\npilgrims, represents the total darkness of the minds of such\nwicked professors; for \"if the light that is in them be darkness,\nhow great is that darkness!\" When their characters are made\nmanifest, they are ashamed to look their former pious friends in\nthe face. \"The wicked shall be holden with the cords of his sins\"\n(Prov. 5:22)-(Ivimey).\n\n[242] O beware of a light trifling spirit and a wanton behaviour.\nIt is often the forerunner of apostasy from God. It makes one tremble\nto hear those who profess to follow Christ in the regeneration,\ncrying, What harm is there in this game and the other diversion?\nThe warmth of love is gone, and they are become cold, dead, and\ncarnal. O how many instances of these abound!-(Mason).\n\n[243] In times of persecution, loose professors are driven down\nDead Man's Lane to Broad-way Gate; thus Satan murders the souls\nof men, by threatening to kill their bodies. Believers that are\nweak in faith are betrayed into sinful compliances; they sleep\nwhen they ought to watch, they conceal or deny their profession,\nand thus contract guilt; Faint-heart assaults them, Mistrust\nplunders them, and Guilt beats them down-(Scott).\n\n[244] The fly in the spider's net is the emblem of the soul in\nsuch a condition. If the soul struggleth, Satan laboureth to hold\nit down. If it make a noise, he bites it with blasphemous mouth;\ninsomuch that it must needs die at last in the net, if the Lord\nJesus help not. Believing is sure sweating work. Only strong\nfaith can make Satan flee. O the toil of a gracious heart in this\ncombat, if faith be weak! The man can get no higher than his knees,\ntill an arm from Heaven help him up-(Bunyan's Holy City).\n\n[245] When Bunyan was imprisoned, his sentence was-To be transported,\nif he did not conform in three months; and then, if found as a\nNonconformist, in this country, he should be hung. Determined at\nall hazards not to be a traitor to his God, he anticipated being\nhung; and was anxious, in such a cause, to meet death with firmness.\nWhen his fears prevailed, he dreaded lest he should make but a\nscrabbling shift to clamber up the ladder-(See Grace Abounding,\nNo. 334).\n\n[246] Where there is a faint heart in God's cause, and mistrust\nof God's truths, there will be guilt in the conscience, and but\nlittle faith. These rogues will prevail over, and rob such souls\nof the comforts of God's love and of Christ's salvation. By his\njewels, we may understand those radical graces of the Spirit-faith,\nhope, and love. By his spending-money, the sealing and earnest of\nthe Spirit in his heart (2 Cor. 1:22). Of this Divine assurance,\nand the sense of the peace and joy in the Holy Ghost, he was robbed;\nso that, though he still went on in the ways of the Lord, yet he\ndragged on but heavily and uncomfortably-(Mason).\n\n[247] Bunyan throws great light upon this subject in his Christ\na Complete Saviour, (vol. 1, p. 215)-\"We are saved by Christ;\nbrought to glory by Christ; and all our works are no otherwise made\nacceptable to God, but by the person and excellencies of Christ.\nTherefore, whatever the jewels are, and the bracelets and the\npearls that thou shalt be adorned with, as a reward of service\ndone to God in this world, for them thou must thank Christ, and,\nbefore all, confess that He was the meritorious cause thereof.\"\n\n[248] What was this good thing? His precious faith, whose author,\nfinisher, and object is precious Jesus. And where he gives this\nprecious gift of faith, though it be but little, even as a grain\nof mustard-seed, not all the powers of earth and hell can rob the\nheart of it. Christ prayed for His disciple that his faith should\nnot fail, or be totally lost; therefore, though Peter lost his\ncomforts for a season, yet not his faith totally, not his soul\neternally; for, says Jesus, of all his dear flock, yea, of those\nof little faith too, None shall pluck them out of My hand. There\nis one blessed security, not in ourselves, but in our Lord-(Mason).\n\n[249] Hope, love, humility, meekness, patience, longsuffering,\ncompassion, and mercy, are gracious dispositions wrought in the\nheart by the Holy Ghost. These are the believer's jewels; and it\nis his duty to keep them clean, that their beauty and lustre may\nbe apparent-(Andronicus).\n\n[250] Little-faith cannot come all the way without crying. So\nlong as its holy boldness lasts, so long it can come with peace,\nbut it will go the rest of the way with crying-(Bunyan's Come and\nWelcome, vol. 1, p. 288).\n\n[251] Bunyan shows the difference between \"his spending-money,\" or\nthat treasure which the Christian carries in his earthen vessel,\nand his jewels, in Grace Abounding (No. 232)-\"It was glorious to\nme to see His [Christ's] exaltation. Now I could look from myself\nto Him, and should reckon that all those graces of God that\nnow were green in me, were yet but like those cracked groats and\nfourpence-halfpennies, (Irish sixpences, which, in the dearth of\nsilver coin in England, were made current at fourpence-halfpenny-ED),\nthat rich men carry in their purses, when their GOLD is in their\ntrunks at home. Oh! I saw that my gold was in my trunk at home,\nin Christ my Lord and Saviour. Now, Christ was all; all my wisdom,\nall my righteousness, all my sanctification, and all my redemption.\"\n\n[252] Hopeful was not the first pilgrim who has been \"almost made\nangry\" while holding a friendly debate upon that highly-important\nsubject, the doctrine of the saints' final perseverance. Pilgrims\nought to debate upon those subjects without being angry-(ED).\n\n[253] Hopeful here expresses himself as if he had read Bunyan on\nChrist's Love-\"But to fear man is to forget God. He taketh part\nwith them that fear HIM; so that we may boldly say, \"The Lord is\nmy helper, and I will not fear what man shall do unto me\" (Heb.\n13:6). Would it not be amazing to see a man encompassed with\nchariots, and horses, and weapons of defence, yet afraid of being\nsparrow-blasted, or overrun by a grasshopper?\"-(Vol. 2, p. 13).\n\n[254] Who can stand in the evil day of temptation, when beset with\nFaint-heart, Mistrust, and Guilt, backed by the power of their\nmaster, Satan? No one, unless armed with the whole armour of God;\nand even then, the power of such infernal foes makes it a hard\nfight to the Christian. But this is our glory, the Lord shall\nfight for us, and we shall hold our peace. We shall be silent as\nto ascribing any glory to ourselves, knowing our very enemies are\npart of ourselves, and that we are more than conquerors over all\nthese (only) through HIM who loved us (Rom. 8:37)-(Mason).\n\n[255] \"One Great-grace\"; a believer, or minister, who having\nhonourably stood his ground, endeavours to restore the fallen. The\nremembrance of such, helps to drive away despondency, and inspires\nthe trembling penitent with hope of mercy-(Scott).\n\n[256] \"I trow\"; I imagine or believe: nearly obsolete-(ED).\n\n[257] Now here you see what is meant by Great-grace, who is so\noften mentioned in this book, and by whom so many valiant things\nwere done. We read, \"With great power the apostles gave witness\nof the resurrection of Jesus.\" Why was it? Because \"great grace\nwas upon them all\" (Acts 4:33). So you see all is of grace, from\nfirst to last, in salvation. If we do great things for Christ,\nyet, not unto us, but unto the great grace of our Lord, be all\nthe glory-(Mason).\n\n[258] If we saw our own weakness, we should never court dangers,\nnor run in the way of temptation; yet, if our temptations be ever\nso sharp and strong, and our dangers ever so great, if the Lord\nis our strength, we need not fear-(J. B.).\n\n[259] From this sweet and edifying conversation, learn not to\nthink more highly of yourself than you ought to think; but to\nthink soberly, according to the measure of faith which God hath\ndealt to you (Rom. 12:3). Now, it is of the very essence of faith\nto lead us out of all self-confidence and vain vaunting. For we\nknow not how soon Faint-heart, Mistrust, and Guilt may spring up\nin us, and rob us of our comforts, and spoil our joys-(Mason).\n\n[260] Instead of saying, \"Though all men deny thee, yet will not\nI,\" it behooves us to use all means of grace diligently, and to\nbe instant in prayer, that the Lord Himself may protect us by His\npower, and animate us by His presence, and then only shall we be\nenabled to overcome both the fear of man and the temptations of\nthe devil-(Scott).\n\n[261] But how contrary to this is the walk and conduct of some who\nprofess to be pilgrims, and yet can willfully and deliberately go\nupon the devil's ground, and indulge themselves in carnal pleasures\nand sinful diversions! Such evidently declare in plain language,\nthat they desire not the presence of God, but that He should\ndepart from them; but a day will come which will bring on terrible\nreflections of mind for such things-(Mason).\n\n[262] Mr. Ivimey's opinion is, that this \"way which put itself\ninto their way,\" and the flatterer, relates to Antinomianism. Of\nthis I can form no accurate judgment, never having met with an\nAntinomian, or one who professed to be against the law of God. I\nhave met with those who consider that believers are bound to prefer\nthe law of God as revealed by Jesus Christ, in Matthew 22:37-40,\nto be their rule of life, instead of limiting themselves to the\nlaw of God as given by Moses, in Exodus 20; but it has been for\nthis reason, that the law proclaimed by Christ unites in it the\nlaw given by Moses, and ALL the law and the prophets. This law,\nas given by Christ, is in a few words of beautiful simplicity,\nwhich can neither be misunderstood nor be forgotten. Mason says,\n\"It is plain the author means the way of self-righteousness,\" into\nwhich the flatterer enticed the pilgrims, out of the Scripture\nhighway to Heaven, in the righteousness of Christ. When ministers\ndiffer, private Christians must think for themselves. My judgment\ngoes with Mr. Mason-(ED). This way, which seemed as straight\nas the right way, and in entering on which there was no stile to\nbe passed, must denote some very plausible and gradual deviation\nfrom the simplicity of the Gospel, in doctrine or practice. If,\nin such a case, instead of a personal prayerful searching the\nScripture, we rely upon the opinion of our friends, and listen\nto the flatterer, we shall certainly be misled-(Scott).\n\n[263] Luther was wont to caution against the white devil as much\nas the black one; for Satan transforms himself into an angel of\nlight, and his ministers as ministers of righteousness (2 Cor.\n11:14, 15). And how do they deceive souls? By flattery. Leading\npoor sinners into a fine notion of some righteous character they\nhave in themselves, what great advances they have made, and what\nhigh attainments they have arrived to, even to be perfect in\nthemselves, to be free from sin, and full of nothing but love.\nThese are black men clothed in white-(Mason).\n\n[264] By this shining one understand the loving Lord the Holy\nGhost, the leader and guide of Christ's people. When they err and\nstray from Jesus the way, and are drawn from Him as the truth,\nthe Spirit comes with His rod of convic-tion and chastisement, to\nwhip souls for their self-righteous pride and folly, back to Christ,\nto trust wholly in Him, to rely only on Him, and to walk in sweet\nfellowship with Him. So he acted by the Galatian church, which was\nflattered into a notion of self-righteousness, and self-justification.\nSo David, when he found himself nearly lost, cries out, \"He\nrestoreth my soul: He leadeth me in the paths of righteousness for\nHis name's sake\" (Psa. 23:3)-(Mason). The devil, in his attempts\nafter our destruction, maketh use of the most suitable means. The\nserpent, Adam knew, was subtle, therefore Satan useth him, thereby\nto catch this goodly creature, man. Hereby the devil least appeared\n[this fine-spoken man], and least appearing, the temptation soonest\ntook the tinder-(Bunyan on Genesis, vol. 2, p. 428).\n\n[265] The backsliding of a Christian comes through the overmuch\npersuading of Satan and lust; that the man was mistaken, and that\nthere was no such horror in the things from which he fled; nor\nso much good in the things to which he hosted. Turn again, fool,\nsays the devil. I wonder what frenzy it was that drove thee to\nthy heels, and that made thee leave so much good behind thee as\nother men find in the lusts of the flesh and the good of the world.\nAs for the law, and death, and the day of judgment, they are but\nmere scarecrows, set up by politic heads, to keep the ignorant in\nsubjection. Well, he goes back, fool as he is, conscience sleeps,\nand flesh is sweet; but, behold, he again sees his own nakedness-he\nsees the law whetting his axe-the world is a bubble. He also smells\nthe brimstone which begins to burn within him. Oh! saith he, I am\ndeluded! \"Have mercy upon me, O God!\"-(Christ a Complete Saviour,\nvol. 1, p. 223).\n\n[266] A wicked man, though he may hector it at times with his\nproud heart, as though he feared neither God nor hell; yet again,\nat times, his soul is even drowned with terrors. If one knew the\nwicked, when they are under warm convic-tions, then the bed shakes\non which they be; then the proud tongue doth falter in their mouth,\nand their knees knock one against another. Then their conscience\nstares, and roars, and tears, and arraigns them. O! none can\nimagine what fearful plights a wicked man is in at times!-(Bunyan's\nDesires of the Righteous, vol. 1, p. 746).\n\n[267] On the Delectable Mountains, the pilgrims had a sight of the\nCelestial City. No matter if it were but a glimpse; still they saw\nit, they really saw it, and the remembrance of that sight never\nleft them. There it was in glory! Their hands trembled, their eyes\nwere dim with tears, but still that vision was not to be mistaken.\nThere, through the rifted clouds, for a moment, the gates of pearl\nwere shining, the jasper walls, the endless domes, the jeweled\nbattlements! The splendour of the city seemed to pour, like a\nriver of light, down upon the spot where they were standing--(Cheever).\n\n[268] See how we are surrounded with different enemies! No sooner\nhave they escaped the self-righteous flatterer, but they meet with\nthe openly profane and licentious mocker-aye, and he set out, and\nwent far too; yea, further than they. But, behold, he has turned\nhis back upon all; and though he had been 20 years a seeker, yet\nnow he proves, that he has neither faith nor hope, but ridicules\nall as delusion. Awful to think of! O what a special mercy to be\nkept believing and persevering, and not regarding the ridicule of\napostates!-(Mason).\n\n[269] \"To round\"; to be open, sincere, candid. \"Maister Bland\nanswered flatly and roundly\"-(Fox's Book of Martyrs).\n\n[270] Upon the declaration for liberty of conscience, the church\nfor a season was free from persecution. It was like enchanted ground;\nand some, who had been watchful in the storm, became careless and\nsleepy in this short deceitful calm-(ED).\n\n[271] Ah, these short naps for pilgrims! The sleep of death, in\nthe enchanted air of this world, usually begins with one of these\nshort naps-(Cheever).\n\n[272] The Enchanted Ground may represent worldly prosperity;\nagreeable dispensations succeeding long-continued difficulties.\nThis powerfully tends to produce a lethargic frame of mind; the\nman attends to religious duties more from habit, than from delight\nin the service of God. No situation requires so much watchfulness.\nOther experiences resemble storms, which keep a man awake; this\nis a treacherous calm, which lulls him to sleep-(Scott).\n\n[273] O Christian, beware of sleeping on this enchanted ground!\nWhen all things go easy, smooth, and well, we are prone to grow\ndrowsy in soul. How many are the calls in the Word against spiritual\nslumber! and yet how many professors, through the enchanting\nair of this world, are fallen into the deep sleep of formality!\nBe warned by them to cry to thy Lord to keep thee awake to\nrighteousness, and vigorous in the ways of thy Lord-(Mason).\n\n[274] Here you see, as our Lord says, \"It is the Spirit who\nquickeneth, the flesh profiteth nothing\" (John 6:63). Our carnal\nnature is so far from profiting in the work of conversion to\nChrist, that it is at enmity against Him, and opposes the Spirit's\nwork in showing us our want of Him, and bringing us to Him. Man's\nnature and God's grace are two direct opposites. Nature opposes,\nbut grace subdues nature, and brings it to submission and subjection.\nAre we truly convinced of sin, and converted to Christ? This is\na certain and sure evidence of it-we shall say from our hearts,\nNot unto us, nor unto any yieldings and compliances of our nature,\nfree-will, and power, but unto Thy name, O Lord, be all the glory.\nFor it is by Thy free, sovereign, efficacious grace, we are what\nwe are. Hence, see the ignorance, folly, and pride of those who\nexalt free-will, and nature's power, &c. Verily they do not know\nthemselves, even as they are known-(Mason).\n\n[275] Not the evil of sin in the sight of God, but the remorse\nand fear of wrath, with which the convinced sinner is oppressed,\nand from which he, at times, seeks relief by means which exceedingly\nincrease his actual guilt. Nothing but a free pardon, by faith\nin the atoning sacrifice of Christ, can take away guilt; but the\nuneasiness of a man's conscience may be for a time removed by\nvarious expedients-(Scott).\n\n[276] In modern editions, this has been altered to \"sin enough in\none day.\" But in any period of time, selecting that duty in the\ndischarge of which we have felt the most pure, there has been\na mixture of sin. \"For there is not a day, nor a duty; not a day\nthat thou livest, nor a duty that thou dost, but will need that\nmercy should come after to take away thy iniquity\"-(Bunyan's\nSaints' Privilege, vol. 1, p. 679). These are solemn and humbling\nreflections-(ED).\n\n[277] Thus, you see, in conversion, the Lord does not act upon\nus as though we were mere machines. No, we have understanding; He\nenlightens it. Then we come to a sound mind; we think right, and\nreason justly. We have wills; what the understanding judges best,\nthe will approves, and then the affections follow after; and thus\nwe choose Christ for our Saviour, and glory only in His righteousness\nand salvation. When the heavenly light of truth makes manifest\nwhat we are, and the danger we are in, then we rationally flee\nfrom the wrath to come, to Christ the refuge set before us-(Mason).\n\n[278] Pray mind this. The grand object of a sensible sinner is\nrighteousness. He has it not in himself; this he knows. Where\nis it to be found? In Christ only. This is a revealed truth; and\nwithout faith in this, every sinner must be lost. Consider, it\nis at the peril of your soul that you reject the righteousness of\nChrist; and do not believe that God imputeth it without works for\nthe justification of the ungodly. O ye stout-hearted, self-righteous\nsinners, ye who are far from righteousness, know this and\ntremble!-(Mason).\n\n[279] The true nature of faith is to believe and rest upon the Word\nof truth, and wait for the promised comfort. That faith which is\nthe gift of God leads the soul to wait upon and cry to God, and\nnot to rest till it has some blessed testimony from God of interest\nin the love and favour of God in Christ Jesus. But O how many\nprofessors rest short of this!-(Mason).\n\n[280] As I thought my case most sad and fearful, these words did\nwith great power suddenly break in upon me, \"My grace is sufficient\nfor thee,\" three times together. O! methought every word was\na mighty word for me; as My, and grace, and sufficient, and for\nthee; they were then, and sometimes are still, far bigger than\nothers be-(Grace Abounding, No. 206).\n\n[281] The Lord's dealings with his children are various, but all\nlead to the same end; some are shaken with terror, while others\nare more gently drawn, as with cords of love. In these things\nbelievers should not make their experiences standards one for\nanother; still there is a similarity in their being brought to the\nsame point of rejecting both sinful and righteous self, and believing\non the Lord Jesus Christ as their complete salvation-(Andronicus).\n\n[282] Christ did not appear to Hopeful's senses, but to his\nunderstanding; and the words spoken are no other than texts of\nScripture taken in their genuine meaning-not informing him, as by\na new revelation, that his sins were pardoned, but encouraging him\nto apply for this mercy, and all other blessings of salvation-(Scott).\n\n[283] Since the dear hour that brought me to Thy foot, And cut up\nall my follies by the root, I never trusted in an arm but Thine,\nNor hoped, but in Thy righteousness Divine. My prayers and alms,\nimperfect and defiled, Were but the feeble efforts of a child.\nHowe'er perform'd, it was their brightest part That they proceeded\nfrom a grateful heart. Cleans'd in Thine own all-purifying blood,\nForgive their evil, and accept their good. I cast them at Thy\nfeet--my only plea Is what it was, DEPENDENCE UPON THEE!--(Cowper).\n\n[284] Not governed by the Word of God, but by his own will, his\ngrounds of confidence for salvation unfitted him for Christian\nfellowship, unless he happened to fall in with a man who had\nimbibed his own notions-(ED).\n\n[285] The desire of Heaven-when its nature is not understood,\nthe proper means of obtaining it are neglected, other objects\nare preferred to it-is no proof that a man will be saved. The\nexpression, \"The desire of grace is grace,\" is very fallacious. But\nto hunger and thirst for God, and His righteousness, His favour,\nimage, and service, as the supreme good, so that no other object\ncan satisfy the heart, is grace indeed, and shall be completed in\nglory-(Scott).\n\n[286] Real Christians are often put to a stand, while they find\nand feel the workings of all corruptions and sins in their nature;\nand when they hear others talk so highly of themselves, how full\ntheir hearts are of love to God, and of good motions, without any\ncomplainings of their hearts. But all this is from the ignorance\nof their own hearts; and pride and self-righteousness harden them\nagainst feeling its desperate wickedness-(Mason).\n\n[287] I saw that it was not my good frame of heart that made my\nrighteousness better, nor yet my bad frame that made my righteousness\nworse; for my righteousness was Jesus Christ, the same yesterday,\nand today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).\n\n[288] Here we see how naturally the notion of man's righteousness\nblinds his eyes to, and keeps his heart from believing, that\nChrist's personal righteousness alone justifies a sinner in the\nsight of God; and yet such talk bravely of believing, but their\nfaith is only fancy. They do not believe unto righteousness; but\nimagine they have now, or shall get, a righteousness of their own,\nsome how or other. Awful delusion!-(Mason).\n\n[289] Here is the very essence of that delusion which works by a\nlie, and so much prevails, and keeps up an unscriptural hope in\nthe hearts of so many professors. Do, reader, study this point\nwell; for here seems to be a show of scriptural truth, while the\nrankest poison lies concealed in it. For it is utterly subversive\nof, and contrary to, the faith and hope of the Gospel-(Mason).\n\n[290] The way of being justified by faith for which Ignorance\npleads may well be called \"fanatical,\" as well as \"false\"; for it\nis nowhere laid down in Scripture; and it not only changes the\nway of acceptance, but it takes away the rule and standard of\nrighteousness, and substitutes a vague notion, called sincerity, in\nits place, which never was, nor can be, defined with precision-(Scott).\n\n[291] Justification before God comes, not by imitating Christ as\nexemplary in morals, but through faith in His precious blood. To\nfeed on Jesus is by respecting Him as made of God a curse for our\nsin. I have been pleased with observing, that none of the signs\nand wonders in Egypt could deliver the children of Israel thence,\nuntil the lamb was slain--(Bunyan on Justification, vol. 2, p.\n330).\n\n[292] Under these four heads, we have a most excellent detection\nof a presumptive and most dangerous error which now greatly prevails,\nas well as a scriptural view of the nature of true faith, and the\nobject it flies on wholly and solely for justification before God,\nand acceptance with God. Reader, for thy soul's sake, look to thy\nfoundation. See that thou build upon nothing in self, but all upon\nthat sure foundation which God hath laid, even his beloved Son,\nand his perfect righteousness-(Mason).\n\n[293] This, by all natural men, is deemed the very height of\nenthusiasm; but a spiritual man knows its blessedness, and rejoices\nin its comfort. It is a close question. What may we understand by\nit? Doubtless, what Paul means when he says, \"It pleased God to\nreveal His Son in me,\" (Gal. 1:15, 16): that is, he had such an\ninternal, spiritual, experimental sight, and knowledge of Christ,\nand of salvation by Him, that his heart embraced Him, his soul\ncleaved to Him, his spirit rejoiced in Him; his whole man was\nswallowed up with the love of Him, so that he cried out in the joy\nof his soul, This is my Beloved and my Friend-my Saviour, my God,\nand my Salvation. He is the chief of ten thousand, and altogether\nlovely. We know nothing of Christ savingly, comfortably, and\nexperimentally, till He is pleased thus to reveal Himself to us\n(Matt. 11:27). This spiritual revelation of Christ to the heart\nis a blessing and comfort agreeable to, and consequent upon,\nbelieving on Christ, as revealed outwardly in the Word. Therefore,\nevery believer should wait, and look, and long, and pray for it.\nBeware you do not despise it; if you do, you will betray your\nignorance of spiritual things, as Ignorance did-(Mason).\n\n[294] Many of these revelations appear in the Grace Abounding, as\n\"that scripture fastened on my heart\" (No. 201); \"that sentence\ndarted in upon me\" (No. 204); \"these words did with great power\nbreak in upon me\" (No. 206); \"suddenly this sentence fell upon my\nsoul\" (No. 229); and many others-(ED).\n\n[295] That sinner is not thoroughly awakened, who does not see\nhis need of Christ's righteousness to be imputed to him. Nor is\nhe quickened, who has not fled to Christ as \"the end of the law\nfor righteousness to every one that believeth\" (Rom. 10:4)-(Mason).\n\n[296] Ignorant professors cannot keep pace with spiritual pilgrims,\nnor can they relish the doctrine of making Christ all in all, in\nthe matter of justification and salvation, and making the sinner\nnothing at all, as having no hand in the work, nor getting any\nglory to himself by what he is able to do of himself. Free grace\nand free will; Christ's imputed righteousness, and the notion of\nman's personal righteousness, cannot accord-(Mason).\n\n[297] Take heed of hardening thy heart at any time, against\nconvictions or judgments. I bid you before to beware of a hard\nheart; now I bid you beware of hardening your soft heart. The fear\nof the Lord is the pulse of the soul. Pulses that beat best are\nthe best signs of life; but the worst show that life is present.\nIntermitting pulses are dangerous. David and Peter had an intermitting\npulse, in reference to this fear-(Bunyan on the Fear of God,\nvol. 1, pp. 487, 489). [298] Mark well Christian's definition of\n\"fear.\" It is one of those precious passages in which our author\ngives us the subject matter of a whole treatise in a few short and\nplain sentences. Treasure it up in your heart, and often ponder\nit there. It will prove, through the blessing of the Spirit, a\nspecial means of enlivening, when spiritual langour, in consequence\nof worldly ease, is creeping upon your soul-(Andronicus).\n\n[299] \"Pitiful old self-holiness.\" Mind this phrase. Far was it\nfrom the heart of good Mr. Bunyan to decry personal holiness. It\nis nothing but self-holiness, or the holiness of the old man of\nsin; for true holiness springs from the belief of the truth, and\nlove to the truth. All besides this only tends to self-confidence,\nand self-applause-(Mason).\n\n[300] It is good to call to mind one's own ignorance, when in our\nnatural estate, to excite humility of heart, and thankfulness to\nGod, who made us to differ, and to excite pity towards those who are\nwalking in nature's pride, self-righteousness, and self-confidence-(Mason).\n\n[301] \"Temporary\"; one who is doctrinally acquainted with the\nGospel, but a stranger to its sanctifying power. The reasons and\nmanner of such men's declensions and apostasy are very justly and\nemphatically stated-(Scott).\n\n[302] In Hoffman's poetical version of the \"Pilgrim,\" this sentence\nis, \"And nature will return, like Pope, to pork\"; alluding to one\nof the Popes, who used daily to have a dish of pork; but, being\nsick, his physicians forbade it, when the Pope, in a rage, cried\nout, \"Give me my pork, in spite of God\"-(ED).\n\n[303] A true description of the state of some professors. Here\nsee the reason why so many saints, as they are called, fall away.\nFrom hence, some take occasion to deny the scriptural, soul-comforting\ndoctrine, of the certain perseverance of God's saints unto eternal\nglory. So they display the pride of their own hearts, their ignorance\nof God's Word, while they make God's promises of no effect, and\nthe Gospel of his grace, only much ado about nothing-(Mason).\n\n[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and\nMr. Man's-invention, proffered their services to Shaddai. The\ncaptains told them not to be rash; but, at their entreaty, they\nwere listed into Boanerges' company, and away they went to the\nwar. Being in the rear, they were taken prisoners. Then Diabolus\nasked them if they were willing to serve against Shaddai. They\ntold him, that as they did not so much live by religion as by the\nfates of fortune, they would serve him. So he made two of them\nsergeants; but he made Mr. Man's-invention his ancient-bearer\n[standard-bearer]-(Bunyan's Holy War).\n\n[305] See how gradually, step by step, apostates go back. It begins\nin the unbelief of the heart, and ends in open sins in the life.\nWhy is the love of this world so forbidden? Why is covetousness\ncalled idolatry? Because, whatever draws away the heart from God,\nand prevents enjoying close fellowship with him, naturally tends\nto apostasy from him. Look well to your hearts and affections.\n\"Keep thy heart with all diligence, for out of it are the issues\nof life\" (Prov. 4:23). If you neglect to watch, you will be sure to\nsmart under the sense of sin on earth, or its curse in hell. \"See\nthen that ye walk circumspectly, not as fools, but as wise, redeeming\nthe time, because the days are evil\" (Eph. 5:15, 16)-(Mason).\n\n[306] O what a blessed state! what a glorious frame of soul is\nthis! Job speaks of it as the candle of the Lord shining upon his\nhead (29:3). The church, in a rapture, cries out, \"Sing, O heavens;\nand be joyful, O earth; break forth into singing, O mountains:\nfor the Lord hath comforted His people\" (Isa. 49:13). Paul calls\nthis, \"The fullness of the blessing of the Gospel of Christ\" (Rom.\n15:29). O rest not short of enjoying the full blaze of Gospel\npeace and spiritual joy-(Mason). During the last days of that\neminent man of God, Dr. Payson, he once said, \"When I formerly read\nBunyan's description of the Land of Beulah, where the sun shines\nand the birds sing day and night, I used to doubt whether there\nwas such a place; but now my own experience has convinced me of\nit, and it infinitely transcends all my previous conceptions.\" The\nbest possible commentary on the glowing descriptions in Bunyan is\nto be found in that very remarkable letter dictated by Dr. Payson\nto his sister, a few weeks before his death-\"Were I to adopt the\nfigurative language of Bunyan, I might date this letter from the\nLand Beulah, of which I have been for some weeks a happy inhabitant.\nThe Celestial City is full in my view. Its glories have been upon\nme, its breezes fan me, its odours are wafted to me, its sounds\nstrike upon my ears, and its spirit is breathed into my heart.\nNothing separates me from it but the River of Death, which now\nappears but as an insignificant rill, that may be crossed at a single\nstep, whenever God shall give permission. The Sun of Righteousness\nhas been gradually drawing nearer and nearer, appearing larger and\nbrighter as He approached, and now He fills the whole hemisphere,\npouring forth a flood of glory, in which I seem to float, like an\ninsect in the beams of the sun; exulting, yet almost trembling,\nwhile I gaze on this excessive brightness, and wondering, with\nunutterable wonder, why God should deign thus to shine upon a\nsinful worm\"-(Cheever). [307] In the immediate view of heavenly\nfelicity, Paul \"desired to depart hence, and be with Christ, as\nfar better\" than life. David \"fainted for God's salvation.\" In\nthe lively exercise of holy affections, the believer grows weary\nof this sinful world, longs to have his faith changed for sight,\nhis hope swallowed up in enjoyment, and his love perfected--(Scott).\n\n[308] No other language than that of Bunyan himself, perused in\nthe pages of his own sweet book, could be successful in portraying\nthis beauty and glory; for now he seems to feel that all the\ndangers of the pilgrimage are almost over, and he gives up himself\nwithout restraint so entirely to the sea of bliss that surrounds\nhim, and to the gales of Heaven that are wafting him on, and to\nthe sounds of melody that float in the whole air around him, that\nnothing in the English language can be compared with this whole\nclosing part of the \"Pilgrim's Progress,\" for its entrancing\nsplendour, yet serene and simple loveliness. The colouring is that\nof Heaven in the soul; and Bunyan has poured his own Heaven-entranced\nsoul into it. With all its depth and power, there is nothing\nexaggerated, and it is made up of the simplest and most scriptural\nmaterials and images. We seem to stand in a flood of light, poured\non as from the open gates of paradise. It falls on every leaf and\nshrub by the way-side; it is reflected from the crystal streams\nthat, between grassy banks, wind amidst groves of fruit-trees\ninto vineyards and flower-gardens. These fields of Beulah are just\nbelow the gate of Heaven; and with the light of Heaven there come\nfloating down the melodies of Heaven, so that here there is almost\nan open revelation of the things which God hath prepared for them\nthat love Him--(Cheever).\n\n[309] This is the place, this is the state, Of all that fear the\nLord; Which men nor angels may relate With tongue, or pen, or word.\nNo night is here for to eclipse Its spangling rays so bright; Nor\ndoubt, nor fear, to shut the lips Of those within this light.\n\nThe strings of music here are timed For heavenly harmony, And every\nspirit here perfumed With perfect sanctity. Here run the crystal\nstreams of life, Quite thorow all our veins; And here by love we\ndo unite With glory's golden chains.--(Bunyan's One Thing Needful).\n\n[310] Mr. Flavel, being on a journey, set himself to improve the\ntime by meditation; when his mind grew intent, till at length he\nhad such ravishing tastes of heavenly joys, and such full assurance\nof his interest therein, that he utterly lost the sight and sense\nof this world and all its concerns, so that for hours he knew not\nwhere he was. At last, perceiving himself faint, he alighted from\nhis horse and sat down at a spring, where he refreshed himself,\nearnestly desiring, if it were the will of God, that he might there\nleave the world. His spirit reviving, he finished his journey in\nthe same delightful frame; and all that night passed without a\nwink of sleep, the joy of the Lord still overflowing him, so that\nhe seemed an inhabitant of the other world-(Pneumatologia, 4to,\n2d edit. p. 210).\n\n[311] Who are these ministering spirits, that the author calls\n\"men\"? Are they the glorified inhabitants of the Celestial City?\nMoses and Elias appeared at the transfiguration; so the spirit who\nspake with John (Rev. 20:10), was his fellow-servant. Are these\n\"spirits of just men made perfect\"-the angel-ministering spirits\nwhich are sent forth to minister for them who shall be heirs of\nsalvation? (Heb. 1:14; 12:22, 23)-(ED).\n\n[312] What are these two difficulties? Are they not death without,\nand unbelief within? It is through the latter that the former is\nall-distressing to us. O for a strong, world-conquering, sin-subduing,\ndeath-overcoming faith, in life and death! Jesus, Master, speak\nthe word, unbelief shall flee, our faith shall not fail, and our\nhope shall be steady-(Mason).\n\n[313] Well, now the pilgrims must meet with, and encounter, their\nlast enemy, death. When he stares them in the face, their fears\narise. Through the river they must go. What have they to look at?\nWhat they are in themselves, or what they have done and been? No.\nOnly the same Jesus who conquered death for us, and can overcome\nthe fear of death in us-(Mason).\n\n[314] But tim'rous mortals start and shrink To cross this narrow\nsea; They linger, shivering on the brink, And fear to launch\naway-(Watts). Evodias could not join in the petition of the\nLiturgy-\"From sudden death, good Lord, deliver us.\" He had his\nwish; and expired suddenly on a Lord's-day morning, while thousands\nwere assembling to hear him preach-(Andronicus).\n\n[315] Bunyan died in perfect peace, though it is probable that he\nexpected darkness in the trying hour. Thus he says, in his treatise\non Paul's Departure, \"Aye, this will make thee cry, though thou\nbe as good as David. Wherefore learn by his sorrows to serve thy\ngeneration, by the will of God, before falling asleep. God can\npardon thy sins, and yet make them a bitter thing and a burden at\ndeath. It is easy to HIM to pardon, and yet break all thy bones;\nor show Himself in such dreadful majesty, that Heaven and earth\nshall tremble at His presence. Let the thoughts of this prevail\nwith thee to manage thy time and work in wisdom, while thou art\nwell\" (Vol. 1, p. 730)-(ED).\n\n[316] Satan is suffered to be very busy with God's people in their\nlast moments, but he too, like death, is a conquered enemy by our\nJesus; therefore, amidst all his attacks, they are safe. He cannot\ndestroy them whom Jesus hath redeemed, for He is faithful to them,\nand almighty to save-(Mason).\n\n[317] Hopeful, agreeably to his name, was not only preserved from\nterror, but enabled to encourage his trembling companion telling\nhim the welcome news that \"he felt the bottom, and it was good.\"\nBlessed experience! If Christ is our foundation, we have nothing\nto fear, even in the swellings of Jordan, for death itself cannot\nseparate us from the love of Christ-(Burder).\n\n[318] When you visit a sick or death bed, be sure that you take\nGod's Word with you, in your heart and in your mouth. It is from\nthat only that you may expect a blessing upon, and to the soul of,\nthe sick or the dying; for it is by the Word of God faith came at\nthe first; it is by that, faith is strengthened at the last; and\nJesus is the sum and substance of the Scriptures-(Mason).\n\n[319] Jesus Christ, He is indeed the Alpha and Omega, the first\nand the last, the beginning of our hope, and the end of our\nconfidence. We begin and end the Christian pilgrimage with Him;\nand all our temptations and trials speak loudly, and fully confirm\nto us that truth of our Lord, \"Without Me ye can do nothing\" (John\n15:5)-(Mason).\n\n[320] The temporary distresses of dying believers often arise\nfrom bodily disease, which interrupt the free exercise of their\nintellectual powers. Of this Satan will be sure to take advantage,\nas far as he is permitted, and will suggest gloomy imaginations,\nnot only to distress them, but to dishearten others by their example.\nGenerally they who, for a time, have been most distressed, have\nat length died most triumphantly-(Scott).\n\n[321] I cannot trust myself to read the account of Christian going\nup to the Celestial Gate, after his passage though the River of\nDeath-(Arnold).\n\n[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the\nfeelings of the pilgrim, while clothed with mortality, looking up\nto the heights of Heaven. Christ could mount up-Elijah had a chariot\nof fire-Enoch was taken by God. But I, poor I, how shall I get\nthither? How often are considering thoughts wanting in professors! The\nquestion is happily solved in Christian and Hopeful's experience;\nthey left all their mortal garments and burdens behind them in the\nriver, and their free spirits for the first time felt the sweets\nof liberty in their perfection-(ED).\n\n[323] I know that all who go to paradise, are conducted thither\nby these holy ones; but yet, for all that, such as die under the\ncloud, for unchristian walking with God, may meet with darkness\non that day, and go heavily hence. But as for those who have been\nfaithful to their God, they shall see before them, or from earth\nsee glory-(Bunyan's Paul's Departure, vol. 1, p. 741).\n\n[324] Ah, Christian! None can conceive or describe what it is\nto live in a state separate from a body of sin and death. Surely\nin some happy, highly-favoured moments, we have had a glimpse, a\nforetaste of this, and could realize it by faith. O for more and\nmore of this, till we possess and enjoy it in all its fullness!\nIf Jesus be so sweet to faith below, who can tell what He is in\nfull fruition above? This we must die to know-(Mason).\n\n[325] Bunyan has, with great beauty and probability, brought in the\nministry of angels, and regions of the air, to be passed through\nin their company, rising, and still rising, higher and higher,\nbefore they come to that mighty mount on which He has placed the\ngates of the Celestial City. The angels receive His pilgrims as\nthey come up from the River of Death, and form for them a bright,\nglittering, seraphic, loving convoy, whose conversation prepares\nthem gradually for that exceeding and eternal weight of glory\nwhich is to be theirs as they enter in at the gate. Bunyan has\nthus, in this blissful passage from the river to the gate, done\nwhat no other devout writer, or dreamer, or speculator, that we\nare aware of, has ever done; he has filled what perhaps in most\nminds is a mere blank, a vacancy, or at most a bewilderment and\nmist of glory, with definite and beatific images, with natural\nthoughts, and with the sympathizing communion of gentle spirits,\nwho form, as it were, an outer porch and perspective of glory,\nthrough which the soul passes into uncreated light. Bunyan has\nthrown a bridge, as it were, for the imagination, over the deep,\nsudden, open space of an untried spiritual existence; where it\nfinds, ready to receive the soul that leaves the body, ministering\nspirits, sent forth to minister unto them who are to be heirs of\nsalvation-(Cheever).\n\n[326] Glory beyond all glory ever seen By waking sense, or by the\ndreaming soul! The appearance, instantaneously disclosed, Was of\na mighty City-boldly say A wilderness of building, sinking far, And\nself-withdrawn into a wondrous depth, Far sinking into splendour\nwithout end! Fabric it seemed of diamond and of gold, With alabaster\ndomes and silver spires, And blazing terrace upon terrace, high\nUplifted: here, serene pavilions bright, In avenues disposed;\nthere, towers begirt With battlements, that on their restless\nfronts Bore stars-illumination of all gems!--(Wordsworth).\n\n[327]A certificate, To show thou seest thyself most desolate; Writ\nby the Master, with repentance seal'd. To show also that here [by\nChrist] thou would'st be healed. And that thou dost abhor thee\nfor thy ways, And would'st in holiness spend all thy days.--(Bunyan's\nHouse of God, vol. 2, p. 580).\n\n[328] Blessed indeed is that man who, while encumbered with a\nsinful body, can truly say, \"I live, yet not I, but Christ liveth\nin me.\" In Him all the commandments are obeyed-all my sins washed\naway by His blood-and my soul clothed with righteousness and\nimmortality. Blessed are the dead who die in the Lord: they enter\nthe Celestial City. This is the righteous nation, which keepeth the\ntruth. O my reader, would you be one of the glorified inhabitants\nof that city whose builder and maker is God? Then must you live\nthe life of faith; so run that ye may obtain; ever be found looking\nunto Jesus-(ED). \"Prepare me, Lord, for Thy right hand, Then come\nthe joyful day; Come death, and some celestial hand, And fetch my\nsoul away.\"\n\n[329] O what acclamations of joy will there be, when all the\nchildren of God meet together, without the fear of being disturbed\nby Antichrist! How will the heavens echo of joy, when the Bride,\nthe Lamb's wife, shall come to dwell with her Husband! If you would\nbe better satisfied what the beatific vision means, my request\nis, that you would live holily, and thus go and see. Christ is\nthe desire of all nations, the joy of angels, the delight of the\nFather. What solace, then, must that soul be filled with, which\nhath the possession of Christ to all eternity?-(Bunyan's Dying\nSayings, vol.1, pp. 64, 65).\n\n[330] When a formal visit from a minister, a few general questions,\nand a prayer, with or without the sacrament, calm the mind of\na dying person, whose life has been unsuitable to the Christian\nprofession; no doubt, could we penetrate the veil, we should see\nhim wafted across the river in the boat of Vain-hope, and meeting\nwith the awful doom that is here described. From such fatal\ndelusions, good Lord, deliver us!-(Scott).\n\n[331] Vain-hope ever dwells in the bosom of fools, and is ever\nready to assist Ignorance. He wanted him at the last, and he found\nhim. He had been his companion through life, and will not forsake\nhim in the hour of death. You see Ignorance had no pangs in his\ndeath, no fears, doubts, and sorrows, no terror from the enemy,\nbut all was serene and happy. Vain-hope was his ferryman; and he,\nas the good folks say, died like a lamb. Ah, but did such lambs\nsee what was to follow, when Vain-hope had wafted them over the\nriver, they would roar like lions!-(Mason).\n\n[332] This is a most awful conclusion. Consider it deeply. Weigh\nit attentively, so as to get good satisfaction from the Word to\nthese important questions-Am I in Christ, the way, the only way,\nto the kingdom, or not? Do I see that all other ways, whether of\nsin or self-righteousness, lead to hell? Does Christ dwell in my\nheart by faith? Am I a new creature in Him? Do I renounce my own\nrighteousness, as well as abhor my sins? Do I look alone to Christ\nfor righteousness, and depend only on Him for holiness? Is He the\nonly hope of my soul, and the only confidence of my heart? And\ndo I desire to be found in Him; knowing by the Word, and feeling\nby the teaching of His Spirit, that I am totally lost in myself?\nThus, is Christ formed in me, the only hope of glory? Do I study\nto please Him, as well as hope to enjoy Him? Is fellowship with\nGod the Father, and His Son, Jesus Christ, so prized by me, as to\nseek it, and to esteem it above all things? If so, though I may find\nall things in nature, in the world, and from Satan, continually\nopposing this, yet I am in Christ the way, and He is in me the truth\nand the life-(Mason). How far may such an one go? This important\nquestion is very solemnly argued in Bunyan's Law and Grace. He may\nbe received into church-fellowship-and, like the foolish virgins,\nbe clear from outward pollution-have gone forth from the rudiments\nand traditions of men-and had their lamps, but still lost their\nprecious souls. They may bear office in the church, as Judas carried\nthe bag, and as Demas! They may become preachers and ministers of\nthe Gospel, with rare gifts, and a fluent tongue, like an angel,\nto speak of the hidden mysteries; but may die under the curse.\nThey may have the gifts of the Spirit and prophecy, and be but\na Balaam. They may stand thus until Christ come and reveal them.\nThey may, with confidence, say, Lord, Lord, have we not eaten and\ndrank in Thy presence, and taught in Thy name, and in Thy name\nhave cast out devils? and yet, poor creatures, be shut out!-(ED).\n\n***\n\nTHE PILGRIM'S PROGRESS\n\nFROM\n\nTHIS WORLD TO THAT WHICH IS TO COME.\n\nTHE SECOND PART.\n\nDELIVERED UNDER THE SIMILITUDE OF A DREAM.\n\nWHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S\nWIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT\nTHE DESIRED COUNTRY.\n\nBy JOHN BUNYAN.\n\n'I have used similitudes.'--Hosea 12:10.\n\nLondon: Printed for Nathaniel Ponder, at the Peacock in the Poultry,\nnear the Church, 1684.\n\nTHE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.\n\n\nGo now, my little book, to every place,\nWhere my first Pilgrim has but shown his face,\nCall at their door. If any say, Who's there?\nThen answer thou, CHRISTIANA is here.\nIf they bid thee come in, then enter thou,\nWith all thy boys; and then, as thou know'st how,\nTell who they are, also from whence they came;\nPerhaps they know them by their looks, or name.\nBut if they should not, ask them yet again\nIf formerly they did not entertain\nOne CHRISTIAN, a Pilgrim? If they say\nThey did; and were delighted in his way:\nThen let them know, that those related were\nUnto him; yea, his wife and children are.\n\nTell them, that they have left their house and home,\nAre turned Pilgrims, seek a world to come;\nThat they have met with hardships in the way,\nThat they do meet with troubles night and day;\nThat they have trod on serpents, fought with devils,\nHave also overcome a many evils.\nYea, tell them also of the next, who have\nOf love to pilgrimage, been stout and brave\nDefenders of that way, and how they still\nRefuse this world, to do their Father's will.\n\nGo, tell them also of those dainty things,\nThat pilgrimage unto the Pilgrim brings.\nLet them acquainted be, too, how they are\nBeloved of their King, under His care:\nWhat goodly mansions for them He provides,\nTho' they meet with rough winds, and swelling tides,\nHow brave a calm they will enjoy at last,\nWho to their Lord, and by His ways hold fast.\n\nPerhaps with heart and hand they will embrace\nThee, as they did my firstling, and will grace\nThee, and thy fellows, with such cheer and fare,\nAs show will they of Pilgrims lovers are.\n\nOBJECTION 1.\nBut how, if they will not believe of me\nThat I am truly thine; cause some there be\nThat counterfeit the Pilgrim and his name,\nSeek, by disguise, to seem the very same;\nAnd by that means have wrought themselves into\nThe hands and houses of I know not who?\n\nANSWER.\n'Tis true, some have of late, to counterfeit\nMy Pilgrim, to their own my title set;[1]\nYea others, half my name and title too\nHave stitched to their book, to make them do;\nBut yet they, by their features, do declare\nThemselves not mine to be, whose e'er they are.\n\nIf such thou meet'st with, then thine only way\nBefore them all, is, to say out thy say,\nIn thine own native language, which no man\nNow useth, nor with ease dissemble can.\nIf, after all, they still of you shall doubt,\nThinking that you, like gipsies, go about\n\n\nIn naughty wise, the country to defile,\nOr that you seek good people to beguile\nWith things unwarrantable; send for me,\nAnd I will testify you PILGRIMS be.\nYea, I will testify that only you\nMy Pilgrims are; and that alone will do.\n\nOBJECTION 2\nBut yet, perhaps, I may inquire for him,\nOf those that wish him damned, life and limb.\nWhat shall I do, when I at such a door\nFor Pilgrims ask, and they shall rage the more?[2]\n\nANSWER.\nFright not thyself, my book, for such bugbears\nAre nothing else but ground for groundless fears.\nMy Pilgrim's book has travell'd sea and land,\nYet could I never come to understand\nThat it was slighted, or turn'd out of door\nBy any kingdom, were they rich or poor.\n\nIn France and Flanders, where men kill each other,\nMy Pilgrim is esteem'd a friend, a brother.\nIn Holland too, 'tis said, as I am told,\nMy Pilgrim is with some worth more than gold.\n\nHighlanders and wild Irish can agree\nMy Pilgrim should familiar with them be.\n'Tis in New England under such advance,\nReceives there so much loving countenance,\nAs to be trimm'd, new cloth'd, and deck'd with gems\nThat it may show its features and its limbs,\nYet more; so comely doth my Pilgrim walk,\nThat of him thousands daily sing and talk.[3]\n\nIf you draw nearer home, it will appear,\nMy Pilgrim knows no ground of shame or fear;\nCity and country will him entertain\nWith, Welcome Pilgrim; yea, they can't refrain\nFrom smiling, if my Pilgrim be but by,\nOr shows his head in any company.\n\nBrave gallants do my Pilgrim hug and love,\nEsteem it much, yea, value it above\nThings of a greater bulk: yea, with delight,\nSay, My lark's leg is better than a kite.\n\nYoung ladies, and young gentlewomen too,\nDo no small kindness to my Pilgrim show.\nTheir cabinets, their bosoms, and their hearts,\nMy Pilgrim has, 'cause he to them imparts\nHis pretty riddles in such wholesome strains,\nAs yields them profit double to their pains\nOf reading; yea, I think, I may be bold\nTo say, some prize him far above their gold.\n\nThe very children that do walk the street,\nIf they do but my holy Pilgrim meet,\nSalute him well, will wish him well, and say,\nHe is the only stripling of the day.\n\nThey that have never seen him, yet admire\nWhat they have heard of him, and much desire\nTo have his company, and hear him tell\nThose pilgrim stories which he knows so well.\n\nYea, some who did not love him at the first,\nBut called him fool and noddy, say they must,\nNow they have seen and heard him, him commend\nAnd to those whom they love, they do him send.[4]\n\nWherefore, my Second Part, thou need'st not be\nAfraid to show thy head; none can hurt thee,\nThat wish but well to him that went before,\n'Cause thou com'st after with a second store\nOf things as good, as rich, as profitable,\nFor young, for old, for stagg'ring, and for stable.\n\nOBJECTION 3.\nBut some there he that say, He laughs too loud\nAnd some do say, His head is in a cloud.\nSome say, His words and stories are so dark,\nThey know not how, by them, to find his mark.\n\nANSWER.\nOne may, I think, say, Both his laughs and cries,\nMay well be guess'd at by his wat'ry eyes.\nSome things are of that nature, as to make\nOne's fancy chuckle, while his heart doth ache.\nWhen Jacob saw his Rachel with the sheep,\nHe did at the same time both kiss and weep.\n\nWhereas some say, A cloud is in his head,\nThat doth but show how wisdom's covered\nWith its own mantles, and to stir the mind\nTo a search after what it fain would find.\nThings that seem to be hid in words obscure,\nDo but the godly mind the more allure\nTo study what those sayings should contain,\nThat speak to us in such a cloudy strain.\n\nI also know a dark similitude\nWill on the fancy more itself intrude,\nAnd will stick faster in the heart and head,\nThan things from similes not borrowed.\nWherefore, my book, let no discouragement\nHinder thy travels. Behold, thou art sent\nTo friends, not foes; to friends that will give place\nTo thee, thy Pilgrims, and thy words embrace.\n\nBesides, what my first Pilgrim left conceal'd\nThou, my brave second Pilgrim, hast reveal'd;\nWhat CHRISTIAN left lock'd up, and went his way,\nSweet CHRISTIANA opens with her key.[5]\n\nOBJECTION 4.\nBut some love not the method of your first;\nRomance they count it, throw't away as dust,\nIf I should meet with such, what should I say?\nMust I slight them as they slight me, or nay?\n\nANSWER.\nMy CHRISTIANA, if with such thou meet,\nBy all means, in all loving-wise, them greet;\nRender them not reviling for revile;\nBut if they frown, I prithee on them smile;\nPerhaps 'tis nature, or some ill report,\nHas made them thus despise, or thus retort.\n\nSome love no cheese, some love no fish, and some\nLove not their friends, nor their own house or home;\nSome start at pig, slight chicken, love not fowl,\nMore than they love a cuckoo, or an owl;\nLeave such, my CHRISTIANA, to their choice,\nAnd seek those who to find thee will rejoice;\nBy no means strive, but in humble-wise,\nPresent thee to them in thy Pilgrim's guise.\n\nGo, then, my little book, and show to all\nThat entertain, and bid thee welcome shall,\nWhat thou shalt keep close, shut up from the rest,\nAnd wish what thou shalt show them may be blest\nTo them for good, may make them choose to be\nPilgrims better by far than thee or me.\n\nGo, then, I say, tell all men who thou art;\nSay, I am CHRISTIANA, and my part\nIs now, with my four sons, to tell you what\nIt is for men to take a Pilgrims lot.\n\nGo also, tell them who and what they be,\nThat now do go on pilgrimage with thee;\nSay, Here's my neighbour, Mercy, she is one\nThat has long time with me a Pilgrim gone.\nCome, see her in her virgin race, and learn\n'Twixt idle ones and Pilgrims to discern.\nYea, let young damsels learn of her to prize\nThe world which is to come, in any wise.\nWhen little tripping maidens follow God,\nAnd leave old doting sinners to His rod;\n'Tis like those days wherein the young ones cried,\nHosanna! to whom old ones did deride.\n\nNext, tell them of old Honest, who you found\nWith his white hairs, treading the Pilgrim's ground.\nYea, tell them how plain-hearted this man was,\nHow after his good Lord he bare his cross.\nPerhaps with some gray head this may prevail\nWith Christ to fall in love, and sin bewail.\n\nTell them also, how Master Fearing went\nOn pilgrimage, and how the time he spent\nIn solitariness, with fears and cries;\nAnd how, at last, he won the joyful prize.\nHe was a good man, though much down in spirit,\nHe is a good man, and doth life inherit.\n\nTell them of Master Feeble-mind also,\nWho, not before, but still behind would go.\nShow them also, how he had like been slain,\nAnd how one Great-heart did his life regain.\nThis man was true of heart, though weak in grace,\nOne might true godliness read in his face.\n\nThen tell them of Master Ready-to-halt,\nA man with crutches, but much without fault;\nTell them how Master Feeble-mind and he\nDid love, and in opinions much agree.\nAnd let all know, though weakness was their chance,\nYet sometimes one could sing, the other dance.\n\nForget not Master Valiant-for-the-truth,\nThat man of courage, though a very youth.\nTell everyone his spirit was so stout,\nNo man could ever make him face about;\nAnd how Great-heart and he could not forbear,\nBut put down Doubting Castle, slay Despair.\n\nOverlook not Master Despondency,\nNor Much-afraid, his daughter, though they lie\nUnder such mantles, as may make them look\n(With some) as if their God had them forsook.\nThey softly went, but sure, and at the end,\nFound that the Lord of Pilgrims was their friend.\nWhen thou hast told the world of all these things,\nThen turn about, my book, and touch these strings,\nWhich, if but touch'd, will such music make,\nThey'll make a cripple dance, a giant quake.\n\nThese riddles that lie couch'd within thy breast,\nFreely propound, expound; and for the rest\nOf thy mysterious lines, let them remain\nFor those whose nimble fancies shall them gain.\n\nNow may this little book a blessing be\nTo those who love this little book and me;\nAnd may its buyer have no cause to say,\nHis money is but lost or thrown away;\nYea, may this Second Pilgrim yield that fruit,\nAs may with each good Pilgrim's fancy suit;\nAnd may it persuade some that go astray,\nTo turn their feet and heart to the right way,\nIs the hearty prayer of\n The Author,\nJOHN BUNYAN.\n\n\nTHE PILGRIM'S PROGRESS;\n\nIN THE SIMILITUDE OF A DREAM.\n\n\nTHE SECOND PART.\n\nCOURTEOUS COMPANIONS,\n\nSOME time since, to tell you my dream that I had of Christian the\nPilgrim, and of his dangerous journey towards the Celestial Country,\nwas pleasant to me, and profitable to you. I told you then, also,\nwhat I saw concerning his wife and children, and how unwilling they\nwere to go with him on pilgrimage, insomuch that he was forced to\ngo on his progress without them; for he durst not run the danger\nof that destruction which he feared would come by staying with\nthem in the City of Destruction. Wherefore, as I then showed you,\nhe left them and departed.[6]\n\nNow it hath so happened, through the multiplicity of business, that\nI have been much hindered and kept back from my wonted travels\ninto those parts whence he went, and so could not, till now, obtain\nan opportunity to make further inquiry after whom he left behind,\nthat I might give you an account of them.[7] But having had some\nconcerns that way of late, I went down again thitherward. Now,\nhaving taken up my lodgings in a wood, about a mile off the place,\nas I slept, I dreamed again.[8]\n\nAnd as I was in my dream, behold, an aged gentleman came by where\nI lay; and because he was to go some part of the way that I was\ntravelling, methought I got up and went with him. So as we walked,\nand as travelers usually do, I was as if we fell into discourse,\nand our talk happened to be about Christian and his travels; for\nthus I began with the old man:\n\nSir, said I, what town is that there below, that lieth on the left\nhand of our way?\n\nThen said Mr. Sagacity (for that was his name), It is the City of\nDestruction, a populous place, but possessed with a very ill-conditioned\nand idle sort of people.\n\nI thought that was that city, quoth I; I went once myself through\nthat town, and, therefore, know that this report you give of it is\ntrue.\n\nSAG. Too true; I wish I could speak truth in speaking better of\nthem that dwell therein.\n\nWell, Sir, quoth I, then I perceive you to be a well-meaning man;\nand so one that takes pleasure to hear and tell of that which is\ngood. Pray, did you never hear what happened to a man some time ago\nin this town, whose name was Christian, that went on pilgrimage\nup towards the higher regions?\n\nSAG. Hear of him! Aye, and I also heard of the molestations, troubles,\nwars, captivities, cries, groans, frights, and fears that he met\nwith and had in his journey; besides, I must tell you, all our\ncountry rings of him. There are but few houses that have heard of\nhim and his doings but have sought after and got the records of\nhis pilgrimage; yea, I think I may say that that his hazardous\njourney, has got a many well-wishers to his ways; for though,\nwhen he was here, he was fool in every man's mouth, yet, now he\nis gone, he is highly commended of all. For, it is said, he lives\nbravely where he is; yea, many of them that are resolved never to\nrun his hazards, yet have their mouths water at his gains.[9]\n\nThey may, quoth I, well think, if they think anything that is true,\nthat he liveth well where he is; for he now lives at and in the\nFountain of Life, and has what he has without labour and sorrow,\nfor there is no grief mixed therewith. [But, pray, what talk have\nthe people about him?][10]\n\nSAG. Talk! the people talk strangely about him; some say that he\nnow walks in white (Rev. 3:4; 6:11); that he has a chain of gold\nabout his neck; that he has a crown of gold, beset with pearls,\nupon his head. Others say that the Shining Ones, that sometimes\nshowed themselves to him in his journey, are become his companions,\nand that he is as familiar with them in the place where he is as\nhere one neighbour is with another. Besides, it is confidently\naffirmed concerning him, that the King of the place where he is\nhas bestowed upon him already a very rich and pleasant dwelling\nat court (Zech. 3:7); and that he every day eateth (Luke 14:15),\nand drinketh, and walketh, and talketh with Him; and receiveth of\nthe smiles and favours of Him that is Judge of all there. Moreover,\nit is expected of some, that his Prince, the Lord of that country,\nwill shortly come into these parts, and will know the reason, if\nthey can give any, why his neighbours set so little by him, and\nhad him so much in derision, when they perceived that he would\nbe a pilgrim (Jude 14, 15). For, they say, that now he is so in\nthe affections of his Prince, and that his Sovereign is so much\nconcerned with the indignities that were cast upon Christian, when\nhe became a pilgrim, that He will look upon all as if done unto\nHimself;[11] and no marvel, for it was for the love that he had\nto his Prince that he ventured as he did[12] (Luke 10:16).\n\nI dare say, quoth I, I am glad on it; I am glad for the poor man's\nsake, for that he now has rest from his labour (Rev. 14:13); and\nfor that he now reapeth the benefit of his tears with joy (Psa.\n126:5, 6); and for that he has got beyond the gunshot of his\nenemies, and is out of the reach of them that hate him. I also am\nglad, for that a rumour of these things is noised abroad in this\ncountry; who can tell but that it may work some good effect on\nsome that are left behind? But, pray Sir, while it is fresh in my\nmind, do you hear anything of his wife and children? Poor hearts!\nI wonder in my mind what they do.[13]\n\nSAG. Who! Christiana and her sons? They are like to do as well as\ndid Christian himself; for though they all played the fool at the\nfirst, and would by no means be persuaded by either the tears or\nentreaties of Christian, yet second thoughts have wrought wonderfully\nwith them; so they have packed up, and are also gone after him.[14]\n\nBetter and better, quoth I. But what! wife and children, and all?\nSAG. It is true; I can give you an account of the matter, for I\nwas upon the spot at the instant, and was thoroughly acquainted\nwith the whole affair.\n\nThen, said I, a man, it seems, may report it for a truth? SAG.\nYou need not fear to affirm it; I mean that they are all gone on\npilgrimage, both the good woman and her four boys. And being (we\nare, as I perceive) going some considerable way together, I will\ngive you an account of the whole of the matter.\n\nThis Christiana (for that was her name from the day that she, with\nher children, betook themselves to a pilgrim's life), after her\nhusband was gone over the river, and she could hear of him no\nmore, her thoughts began to work in her mind. First, for that she\nhad lost her husband, and for that the loving bond of that relation\nwas utterly broken betwixt them. For you know, said he to me,\nnature can do no less but entertain the living with many a heavy\ncogitation in the remembrance of the loss of loving relations. This,\ntherefore, of her husband did cost her many a tear. But this was\nnot all; for Christiana did also begin to consider with herself,\nwhether her unbecoming behaviour towards her husband was not one\ncause that she saw him no more; and that in such sort he was taken\naway from her. And upon this, came into her mind, by swarms, all\nher unkind, unnatural, and ungodly carriages to her dear friend;\nwhich also clogged her conscience, and did load her with guilt.\nShe was, moreover, much broken with calling to remembrance the\nrestless groans, brinish tears, and self-bemoanings of her husband,\nand how she did harden her heart against all his entreaties, and\nloving persuasions, of her and her sons, to go with him; yea, there\nwas not anything that Christian either said to her or did before\nher all the while that his burden did hang on his back, but it\nreturned upon her like a flash of lightning, and rent the caul of\nher heart in sunder. Specially that bitter outcry of his, 'What\nshall I do to be saved?' did ring in her ears most dolefully.[15]\n\nThen said she to her children, Sons, we are all undone. I have sinned\naway your father, and he is gone; he would have had us with him,\nbut I would not go myself. I also have hindered you of life.[16]\nWith that the boys fell all into tears, and cried out to go after\ntheir father. O! said Christiana, that it had been but our lot to\ngo with him, then had it fared well with us, beyond what it is like\nto do now; for though I formerly foolishly imagined, concerning\nthe troubles of your father, that they proceeded of a foolish fancy\nthat he had, or for that he was overrun with melancholy humours;\nyet now it will not out of my mind but that they sprang from\nanother cause, to wit, for that the Light of light was given him\n(James 1:23-25); by the help of which, as I perceive, he has escaped\nthe snares of death.[17] Then they all wept again, and cried out,\nO woe worth the day![18]\n\nThe next night Christiana had a dream; and, behold, she saw as if\na broad parchment was opened before her, in which were recorded\nthe sum of her ways (Luke 18:13); and the times, as she thought,\nlooked very black upon her. Then she cried out aloud in her sleep,\n'Lord, have mercy upon me a sinner!'[19] and the little children\nheard her.\n\nAfter this, she thought she saw two very ill-favoured ones standing\nby her bedside, and saying, What shall we do with this woman? for\nshe cries out for mercy waking and sleeping; if she be suffered to\ngo on as she begins, we shall lose her as we have lost her husband.\nWherefore we must, by one way or other, seek to take her off from\nthe thoughts of what shall be hereafter, else all the world cannot\nhelp it but she will become a pilgrim.\n\nNow she awoke in a great sweat, also a trembling was upon her;\nbut after a while she fell to sleeping again. And then she thought\nshe saw Christian her husband in a place of bliss, among many\nimmortals, with a harp in his hand, standing and playing upon it\nbefore One that sat on a throne, with a rainbow about His head.\nShe saw also as if he bowed his head, with his face to the paved\nwork that was under the Prince's feet, saying, I heartily thank my\nLord and King, for bringing of me into this place. Then shouted\na company of them that stood round about, and harped with their\nharps; but no man living could tell what they said, but Christian\nand his companions.[20]\n\nNext morning, when she was up, had prayed to God, and talked with\nher children a while, one knocked hard at the door, to whom she\nspake out, saying, If thou comest in God's name, come in. So he\nsaid, Amen, and opened the door, and saluted her with 'Peace be\nto this house.' The which, when he had done, he said, Christiana,\nknowest thou wherefore I am come? Then she blushed and trembled,\nalso her heart began to wax warm with desires to know whence\nhe came, and what was his errand to her. So he said unto her, My\nname is Secret;[21] I dwell with those that are high. It is talked\nof, where I dwell, as if thou hadst a desire to go thither; also,\nthere is a report, that thou art aware of the evil thou hast formerly\ndone to thy husband, in hardening of thy heart against his way,\nand in keeping of these thy babes in their ignorance.\n\nChristiana, the Merciful One has sent me to tell thee, that He is\na God ready to forgive, and that He taketh delight to multiply to\npardon offences. He also would have thee know, that He inviteth\nthee to come into His presence, to His table, and that He will feed\nthee with the fat of His house, and with the heritage of Jacob thy\nfather.\n\nThere is Christian thy husband (that was), with legions more, his\ncompanions, ever beholding that face that doth minister life to\nbeholders; and they will all be glad when they shall hear the sound\nof thy feet step over thy Father's threshold.\n\nChristiana at this was greatly abashed in herself, and bowing her\nhead to the ground, this Visitor proceeded, and said, Christiana,\nhere is also a letter for thee, which I have brought from thy\nhusband's King. So she took it and opened it, but it smelt after\nthe manner of the best perfume (Song. 1:3); also it was written\nin letters of gold. The contents of the letter was, That the King\nwould have her do as did Christian her husband; for that was the\nway to come to His city, and to dwell in His presence with joy\nforever. At this the good woman was quite overcome; so she cried\nout to her visitor, Sir, will you carry me and my children with\nyou, that we also may go and worship this King?\n\nThen said the visitor, Christiana, the bitter is before the sweet.\nThou must through troubles, as did he that went before thee, enter\nthis Celestial City. Wherefore I advise thee to do as did Christian\nthy husband. Go to the wicket-gate yonder, over the plain, for\nthat stands in the head of the way up which thou must go, and I\nwish thee all good speed. Also I advise that thou put this letter\nin thy bosom; that thou read therein to thyself, and to thy children,\nuntil you have got it by rote of heart,[22] for it is one of the\nsongs that thou must sing while thou art in this house of thy\npilgrimage (Psa. 119:54); also this thou must deliver in at the\nfurther gate.[23] Now I saw in my dream, that this old gentleman,\nas he told me this story, did himself seem to be greatly affected\ntherewith. He, moreover, proceeded and said, So Christiana called\nher sons together, and began thus to address herself unto them:\nMy sons, I have, as you may perceive, been of late under much\nexercise in my soul, about the death of your father; not for that\nI doubt at all of his happiness, for I am satisfied now that he\nis well. I have been also much affected with the thoughts of mine\nown state and yours, which I verily believe is by nature miserable.\nMy carriages, also, to your father in his distress, is a great\nload to my conscience; for I hardened both my own heart and yours\nagainst him, and refused to go with him on pilgrimage.[24]\n\nThe thoughts of these things would now kill me outright, but that\nfor a dream which I had last night, and but for the encouragement\nthat this stranger has given me this morning. Come, my children,\nlet us pack up and begone to the gate that leads to the Celestial\nCountry, that we may see your father, and be with him and his\ncompanions in peace, according to the laws of that land.\n\nThen did her children burst out into tears for joy, that the heart\nof their mother was so inclined.[25] So their visitor bade them\nfarewell; and they began to prepare to set out for their journey.\n\nBut while they were thus about to be gone, two of the women, that\nwere Christiana's neighbours, came up to her house, and knocked at\nher door. To whom she said as before, If you come in God's name,\ncome in. At this the women were stunned; for this kind of language\nthey used not to hear, or to perceive to drop from the lips of\nChristiana.[26] Yet they came in; but, behold, they found the good\nwoman a-preparing to be gone from her house.\n\nSo they began and said, Neighbour, pray what is your meaning by\nthis?\n\nChristiana answered and said to the eldest of them, whose name was\nMrs. Timorous, I am preparing for a journey. (This Timorous was\ndaughter to him that met Christian upon the Hill Difficulty, and\nwould have had him go back for fear of the lions).\n\nTim. For what journey, I pray you?\n\nCHRIST. Even to go after my good husband. And with that she fell\na-weeping.\n\nTim. I hope not so, good neighbour; pray, for your poor children's\nsakes, do not so unwomanly cast away yourself.\n\nCHRIST. Nay, my children shall go with me, not one of them is\nwilling to stay behind.[27]\n\nTim. I wonder, in my very heart, what, or who has brought you into\nthis mind.\n\nCHRIST. Oh! neighbour, knew you but as much as I do, I doubt not\nbut that you would go with me.\n\nTim. Prithee, what new knowledge hast thou got, that so worketh\noff thy mind from thy friends, and that tempteth thee to go, nobody\nknows where?\n\nCHRIST. Then Christiana replied, I have been sorely afflicted\nsince my husband's departure from me; but especially since he went\nover the river. But that which troubleth me most, is my churlish\ncarriages to him, when he was under his distress. Besides, I am\nnow as he was then; nothing will serve me but going on pilgrimage.\nI was a-dreaming last night that I saw him. O that my soul was\nwith him! He dwelleth in the presence of the King of the country;\nhe sits and eats with Him at His table; he is become a companion\nof immortals (1 Cor. 5:1-5), and has a house now given him to\ndwell in, to which the best palaces on earth, if compared, seem\nto me to be but as a dunghill. The Prince of the place has also\nsent for me, with promise of entertainment if I shall come to Him;\nHis messenger was here even now, and has brought me a letter, which\ninvites me to come. And with that she plucked out her letter,[28]\nand read it, and said to them, What now will ye say to this?\n\nTim. O the madness that has possessed thee and thy husband, to\nrun yourselves upon such difficulties! You have heard, I am sure,\nwhat your husband did meet with, even, in a manner, at the first\nstep that he took on his way, as our neighbour Obstinate can yet\ntestify, for he went along with him; yea, and Pliable too, until\nthey, like wise men, were afraid to go any further. We also heard,\nover and above, how he met with the lions, Apollyon, the Shadow of\nDeath, and many other things. Nor is the danger that he met with\nat Vanity Fair to be forgotten by thee; for if he, though a man,\nwas so hard put to it, what canst thou, being but a poor woman,\ndo? Consider also, that these four sweet babes are thy children,\nthy flesh and thy bones. Wherefore, though thou shouldest be so\nrash as to cast away thyself; yet, for the sake of the fruit of\nthy body, keep thou at home.[29]\n\nBut Christiana said unto her, Tempt me not, my neighbour. I have\nnow a price put into my hand to get gain, and I should he a fool\nof the greatest size, if I should have no heart to strike in with\nthe opportunity.[30] And for that you tell me of all these troubles\nthat I am like to meet with in the way, they are so far off from\nbeing to me a discouragement, that they show I am in the right.\n'The bitter must come before the sweet,' and that also will make\nthe sweet the sweeter. Wherefore, since you came not to my house\nin God's name, as I said, I pray you to be gone, and not to disquiet\nme farther.[31]\n\nThen Timorous also reviled her, and said to her fellow, Come,\nneighbour Mercy, let us leave her in her own hands, since she\nscorns our counsel and company. But Mercy was at a stand, and could\nnot so readily comply with her neighbour, and that for a twofold\nreason. First, her bowels yearned over Christiana. So she said\nwithin herself, If my neighbour will needs be gone, I will go\na little way with her and help her. Secondly, her bowels yearned\nover her own soul, for what Christiana had said had taken some\nhold upon her mind.[32] Wherefore she said within herself again,\nI will yet have more talk with this Christiana, and if I find\ntruth and life in what she shall say, myself with my heart shall\nalso go with her. Wherefore Mercy began thus to reply to her\nneighbour Timorous.\n\nMERCY. Neighbour, I did, indeed, come with you to see Christiana\nthis morning; and since she is, as you see, a-taking of her last\nfarewell of her country, I think to walk, this sun-shine morning,\na little way with her, to help her on the way. But she told her\nnot of the second reason, but kept that to herself.\n\nTIM. Well, I see you have a mind to go a-fooling too, but take\nheed in time, and be wise. While we are out of danger, we are out;\nbut when we are in, we are in. So Mrs. Timorous returned to her\nhouse, and Christiana betook herself to her journey.[33] But when\nTimorous was got home to her house, she sends for some of her\nneighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs.\nLight-mind, and Mrs. Know-nothing. So when they were come to her\nhouse, she falls to telling of the story of Christiana, and of her\nintended journey. And thus she began her tale.[34]\n\nTIM. Neighbours, having had little to do this morning, I went to\ngive Christiana a visit; and when I came at the door, I knocked,\nas you know it is our custom. And she answered, If you come in\nGod's name, come in. So in I went, thinking all was well. But when\nI came in, I found her preparing herself to depart the town, she,\nand also her children. So I asked her what was her meaning by\nthat. And she told me, in short, that she was now of a mind to go\non pilgrimage, as did her husband. She told me also a dream that\nshe had, and how the King of the country where her husband was,\nhad sent her an inviting letter to come thither.\n\nThen said Mrs. Know-nothing, what! do you think she will go?\n\nTIM. Aye, go she will, whatever come on't; and methinks I know it\nby this; for that which was my great argument to persuade her to\nstay at home (to wit, the troubles she was like to meet with in\nthe way) is one great argument with her to put her forward on her\njourney. For she told me in so many words, 'The bitter goes before\nthe sweet.' Yea, and forasmuch as it so doth, it makes the sweet\nthe sweeter.\n\nMRS. BAT'S-EYES. O, this blind and foolish woman! said she; will\nshe not take warning by her husband's afflictions? For my part, I\nsee, if he were here again, he would rest him content in a whole\nskin, and never run so many hazards for nothing.\n\nMRS. INCONSIDERATE also replied, saying, Away with such fantastical\nfools from the town! A good riddance, for my part, I say, of\nher. Should she stay where she dwells, and retain this her mind,\nwho could live quietly by her? for she will either be dumpish or\nunneighbourly, or talk of such matters as no wise body can abide;\nwherefore, for my part, I shall never be sorry for her departure.\nLet her go, and let better come in her room. It was never a good\nworld since these whimsical fools dwelt in it.[35]\n\nThen Mrs. Light-mind added as followeth--Come, put this kind of\ntalk away. I was yesterday at Madam Wanton's, where we were as\nmerry as the maids. For who do you think should be there, but I\nand Mrs. Love-the-flesh, and three or four more, with Mr. Lechery,\nMrs. Filth, and some others. So there we had music, and dancing,\nand what else was meet to fill up the pleasure. And, I dare say,\nmy lady herself is an admirably well-bred gentlewoman, and Mr.\nLechery is as pretty a fellow.\n\nBy this time, Christiana was got on her way, and Mercy went along\nwith her. So as they went, her children being there also, Christiana\nbegan to discourse. And, Mercy, said Christiana, I take this as an\nunexpected favour, that thou shouldst set foot out of doors with\nme, to accompany me a little in my way.\n\nMERCY. Then said young Mercy (for she was but young), If I thought\nit would be to purpose to go with you, I would never go near the\ntown any more.\n\nCHRIST. Well, Mercy, said Christiana, cast in thy lot with me;\nI well know what will be the end of our pilgrimage. My husband\nis where he would not but be for all the gold in the Spanish\nmines. Nor shalt thou be rejected, though thou goest but upon my\ninvitation.[36] The King who hath sent for me and my children is\none that delighteth in mercy. Besides, if thou wilt, I will hire\nthee, and thou shalt go along with me as my servant; yet we will\nhave all things in common betwixt thee and me; only, go along with\nme.[37]\n\nMERCY. But how shall I be ascertained that I also shall be\nentertained? Had I this hope but from one that can tell, I would\nmake no stick at all, but would go, being helped by him that can\nhelp, though the way was never so tedious.[38]\n\nCHRIST. Well, loving Mercy, I will tell thee what thou shalt do.\nGo with me to the wicket-gate, and there I will further inquire\nfor thee; and if there thou shalt not meet with encouragement, I\nwill be content that thou shalt return to thy place. I also will\npay thee for thy kindness which thou showest to me and my children,\nin thy accompanying us in our way, as thou dost.\n\nMERCY. Then will I go thither, and will take what shall follow;\nand the Lord grant that my lot may there fall, even as the King of\nHeaven shall have His heart upon me.[39]\n\nChristiana then was glad at her heart, not only that she had a\ncompanion, but also that she had prevailed with this poor maid to\nfall in love with her own salvation. So they went on together, and\nMercy began to weep. Then said Christiana, Wherefore weepeth my\nSister so?\n\nMERCY. Alas! said she, who can but lament, that shall but rightly\nconsider, what a state and condition my poor relations[40] are in\nthat yet remain in our sinful town? and that which makes my grief\nthe more heavy is, because they have no instructor, nor any to\ntell them what is to come.\n\nCHRIST. Bowels becometh pilgrims; and thou dost for thy friends as\nmy good Christian did for me when he left me; he mourned for that\nI would not heed nor regard him; but his Lord and ours did gather\nup after his tears and put them into His bottle; and now both I and\nthou, and these my sweet babes, are reaping the fruit and benefit\nof them. I hope, Mercy, these tears of thine will not be lost;\nfor the truth hath said, that 'They that sow in tears shall reap\nin joy' in singing. And 'he that goeth forth and weepeth, bearing\nprecious seed, shall doubtless come again with rejoicing, bringing\nhis sheaves with him' (Psa. 126:5, 6).\n\n\nThen said Mercy--\nLet the Most Blessed be my guide,\nIf't be His blessed will;\nUnto His gate, into His fold,\nUp to His holy hill.\nAnd let Him never suffer me\nTo swerve or turn aside\nFrom His free grace, and holy ways,\nWhate'er shall me betide.\n\nAnd let Him gather them of mine,\nThat I have left behind;\nLord, make them pray they may be Thine,\nWith all their heart and mind.[41]\n\n\nNow my old friend proceeded, and said: But when Christiana came\nup to the Slough of Despond, she began to be at a stand; for, said\nshe, this is the place in which my dear husband had like to have\nbeen smothered with mud. She perceived, also, that notwithstanding\nthe command of the King to make this place for pilgrims good, yet\nit was rather worse than formerly. So I asked if that were true.\nYes, said the old gentleman, too true; for that many there be\nthat pretend to be the King's labourers, and that say they are\nfor mending the King's highway, that bring dirt and dung instead\nof stones, and so mar instead of mending.[42] Here Christiana,\ntherefore, with her boys, did make a stand; but, said Mercy, Come,\nlet us venture, only let us be wary. Then they looked well to the\nsteps, and made a shift to get staggeringly over.[43] Yet, Christiana\nhad like to have been in, and that not once nor twice. Now they\nhad no sooner got over, but they thought they heard words that\nsaid unto them, 'Blessed is she that believed; for there shall be\na performance of those things which were told her from the Lord'\n(Luke 1:45).\n\nThen they went on again; and said Mercy to Christiana, Had I as\ngood ground to hope for a loving reception at the wicket-gate as\nyou, I think no Slough of Despond would discourage me. Well, said\nthe other, you know your sore,[44] and I know mine; and, good friend,\nwe shall all have enough evil before we come at our journey's end.\n\nFor can it be imagined, that the people that design to attain such\nexcellent glories as we do, and that are so envied that happiness\nas we are; but that we shall meet with what fears and scares, with\nwhat troubles and afflictions they can possibly assault us with,\nthat hate us?\n\nAnd now Mr. Sagacity left me to dream out my dream by myself.\nWherefore, methought I saw Christiana and Mercy, and the boys, go\nall of them up to the gate; to which, when they were come, they\nbetook themselves to a short debate about how they must manage\ntheir calling at the gate, and what should be said to Him that did\nopen to them. So it was concluded, since Christiana was the eldest,\nthat she should knock for entrance, and that she should speak to\nHim that did open, for the rest. So Christiana began to knock;\nand, as her poor husband did, she knocked, and knocked again. But,\ninstead of any that answered, they all thought that they heard\nas if a dog came barking upon them; a dog, and a great one too,\nand this made the women and children afraid: nor durst they, for\na while, to knock any more, for fear the mastiff should fly upon\nthem. Now, therefore, they were greatly tumbled up and down in\ntheir minds, and knew not what to do: knock they durst not, for\nfear of the dog; go back they durst not, for fear the Keeper of\nthat gate should espy them as they so went, and should be offended\nwith them; at last they thought of knocking again, and knocked\nmore vehemently than they did at the first. Then said the Keeper\nof the gate, Who is there? So the dog left off to bark, and He\nopened unto them.[45] Then Christiana made low obeisance, and said,\nLet not our Lord be offended with his handmaidens, for that we\nhave knocked at His princely gate. Then said the Keeper, Whence\ncome ye, and what is that you would have?\n\nChristiana answered, We are come from whence Christian did come,\nand upon the same errand as he; to wit, to be, if it shall please\nYou, graciously admitted by this gate into the way that leads to\nthe Celestial City. And I answer, my Lord, in the next place, that\nI am Christiana, once the wife of Christian, that now is gotten\nabove.[46]\n\nWith that the Keeper of the gate did marvel, saying, What! is she\nbecome now a pilgrim that, but a while ago, abhorred that life\nThen she bowed her head, and said, Yes, and so are these my sweet\nbabes also.\n\nThen He took her by the hand, and let her in, and said also, 'Suffer\nthe little children to come unto Me'; and with that He shut up the\ngate. This done, He called to a trumpeter that was above, over the\ngate, to entertain Christiana with shouting and sound of trumpet\nfor joy. So he obeyed, and sounded, and filled the air with his\nmelodious notes (Luke 15:7).\n\nNow all this while poor Mercy did stand without, trembling and\ncrying, for fear that she was rejected. But when Christiana had\ngotten admittance for herself and her boys, then she began to make\nintercession for Mercy.\n\nCHRIST. And she said, My Lord, I have a companion of mine that\nstands yet without, that is come hither upon the same account as\nmyself; one that is much dejected in her mind, for that she comes,\nas she thinks, without sending for; whereas I was sent to by my\nhusband's King to come.\n\nNow Mercy began to be very impatient, for each minute was as long to\nher as an hour; wherefore she prevented Christiana from a fuller\ninterceding for her, by knocking at the gate herself. And she\nknocked then so loud, that she made Christiana to start. Then said\nthe Keeper of the gate, Who is there? and said Christiana, It is\nmy friend.\n\nSo He opened the gate and looked out, but Mercy was fallen down\nwithout, in a swoon, for she fainted, and was afraid that no gate\nwould he opened to her.\n\nThen He took her by the hand, and said, Damsel, I bid thee arise.\nO Sir, said she, I am faint; there is scarce life left in me. But\nHe answered, That one once said, 'When my soul fainted within\nme, I remembered the Lord; and my prayer came in unto Thee, into\nThine holy temple' (Jonah 2:7). Fear not, but stand upon thy feet,\nand tell Me wherefore thou art come.[47]\n\nMERCY. I am come for that unto which I was never invited, as my\nfriend Christiana was. Hers was from the King, and mine was but\nfrom her. Wherefore I fear I presume.[48]\n\nKEEP. Did she desire thee to come with her to this place?\n\nMERCY. Yes; and, as my Lord sees, I am come. And, if there is any\ngrace or forgiveness of sins to spare, I beseech that I, thy poor\nhandmaid, may be partaker thereof.\n\nThen He took her again by the hand, and led her gently in, and\nsaid, I pray for all them that believe on Me, by what means soever\nthey come unto Me. Then said He to those that stood by, Fetch\nsomething, and give it Mercy to smell on, thereby to stay her\nfainting. So they fetched her a bundle of myrrh; and a while after,\nshe was revived.[49]\n\nAnd now was Christiana and her boys, and Mercy, received of the\nLord at the head of the way, and spoke kindly unto by Him. Then\nsaid they yet further unto Him, We are sorry for our sins, and beg\nof our Lord His pardon, and further information what we must do.\nI grant pardon, said He, by word and deed: by word, in the promise\nof forgiveness; by deed, in the way I obtained it. Take the first\nfrom My lips with a kiss, (Song. 1:2); and the other as it shall\nbe revealed.[50] (John 20:20).\n\nNow, I saw in my dream, that He spake many good words unto them,\nwhereby they were greatly gladded. He also had them up to the top\nof the gate, and showed them by what deed they were saved; and\ntold them withal, That that sight they would have again, as they\nwent along in the way, to their comfort.\n\nSo He left them a while in a summer parlour below, where they entered\ninto talk by themselves; and thus Christiana began: O Lord! how\nglad am I that we are got in hither.\n\nMERCY. So you well may; but I of all have cause to leap for joy.\n\nCHRIST. I thought one time, as I stood at the gate (because I had\nknocked, and none did answer), that all our labour had been lost,\nespecially when that ugly cur made such a heavy barking against\nus.[51]\n\nMERCY. But my worse fear was after I saw that you was taken into\nHis favour, and that I was left behind. Now, thought I, it is\nfulfilled which is written, 'Two women shall he grinding together,\nthe one shall be taken and the other left'[52] (Matt. 24:41). I\nhad much ado to forbear crying out, Undone! undone![53]\n\nAnd afraid I was to knock any more; but when I looked up to what\nwas written over the gate, I took courage.[54] I also thought that\nI must either knock again, or die; so I knocked, but I cannot tell\nhow, for my spirit now struggled betwixt life and death.\n\nCHRIST. Can you not tell how you knocked? I am sure your knocks\nwere so earnest that the very sound of them made me start; I\nthought I never heard such knocking in all my life; I thought you\nwould have come in by violent hands, or have taken the kingdom by\nstorm (Matt. 11:12).\n\nMERCY. Alas! to be in my case, who that so was could but have done\nso? You saw that the door was shut upon me, and that there was a\nmost cruel dog thereabout. Who, I say, that was so faint-hearted\nas I, that would not have knocked with all their might? But, pray,\nwhat said my Lord to my rudeness? Was He not angry with me?\n\nCHRIST. When He heard your lumbering noise, He gave a wonderful\ninnocent smile; I believe what you did pleased Him well enough,\nfor He showed no sign to the contrary. But I marvel in my heart,\nwhy He keeps such a dog; had I known that before,[55] I fear I\nshould not have had heart enough to have ventured myself in this\nmanner. But now we are in, we are in; and I am glad with all my\nheart.[56]\n\nMERCY. I will ask, if you please, next time He comes down, why He\nkeeps such a filthy cur in His yard; I hope He will not take it\namiss,\n\nAye, do, said the children, and persuade Him to hang him; for we\nare afraid he will bite us when we go hence.\n\nSo at last He came down to them again, and Mercy fell to the ground\non her face before Him, and worshipped, and said, Let my Lord\naccept of the sacrifice of praise which I now offer unto Him with\nthe calves of my lips.\n\nSo He said unto her, 'Peace be to thee, stand up.' But she continued\nupon her face, and said, 'Righteous art Thou, O Lord, when I plead\nwith Thee: yet let me talk with Thee of Thy judgments' (Jer. 12:1).\nWherefore dost Thou keep so cruel a dog in Thy yard, at the sight\nof which, such women and children as we, are ready to fly from\nThy gate for fear?\n\nHe answered and said, That dog has another owner, he also is kept\nclose in another man's ground, only My pilgrims hear his barking;\nhe belongs to the castle which you see there at a distance, but can\ncome up to the walls of this place. He has frighted many an honest\npilgrim from worse to better, by the great voice of his roaring.\nIndeed, he that owneth him doth not keep him of any goodwill to Me\nor Mine, but with intent to keep the pilgrims from coming to Me,\nand that they may be afraid to knock at this gate for entrance.\nSometimes also he has broken out, and has worried some that I\nloved; but I take all at present patiently. I also give My pilgrims\ntimely help, so they are not delivered up to his power, to do to\nthem what his doggish nature would prompt him to. But what! my\npurchased one, I trow, hadst thou known never so much beforehand,\nthou wouldst not have been afraid of a dog.\n\nThe beggars that go from door to door will, rather than they will\nlose a supposed alms, run the hazard of the bawling, barking, and\nbiting, too, of a dog; and shall a dog--a dog in another man's\nyard, a dog whose barking I turn to the profit of pilgrims--keep\nany from coming to Me? I deliver them from the lions, their darling\nfrom the power of the dog.[57]\n\nMERCY. Then said Mercy, I confess my ignorance; I spake what I\nunderstood not; I acknowledge that Thou dost all things well.\n\nCHRIST. Then Christiana began to talk of their journey, and to\ninquire after the way. So He fed them, and washed their feet, and\nset them in the way of His steps, according as He had dealt with\nher husband before. So I saw in my dream, that they walked on in\ntheir way, and had the weather very comfortable to them.\n\n\nThen Christiana began to sing, saying--\nBlessed be the day that I began\nA pilgrim for to be;\nAnd blessed also be that man\nThat thereto moved me.\n'Tis true, 'twas long ere I began\nTo seek to live forever:\nBut now I run fast as I can;\n'Tis better late then never.\n\nOur tears to joy, our fears to faith,\nAre turned, as we see,\nThat our beginning, as one saith,\nShows what our end will be.\n\n\nNow there was, on the other side of the wall that fenced in the\nway up which Christiana and her companions were to go, a garden,\nand that garden belonged to him whose was that barking dog of whom\nmention was made before. And some of the fruit-trees that grew in\nthat garden shot their branches over the wall; and being mellow,\nthey that found them did gather them up, and oft eat of them to\ntheir hurt. So Christiana's boys, as boys are apt to do, being\npleased with the trees, and with the fruit that did hang thereon,\ndid plash[58] them, and began to eat. Their mother did also chide\nthem for so doing, but still the boys went on.[59]\n\nWell, said she, my sons, you transgress, for that fruit is none\nof ours; but she did not know that they did belong to the enemy;\nI will warrant you, if she had, she would have been ready to die\nfor fear. But that passed, and they went on their way. Now, by\nthat they were gone about two bow-shots from the place that let\nthem into the way, they espied two very ill-favoured ones coming\ndown apace to meet them.[60] With that, Christiana and Mercy, her\nfriend, covered themselves with their veils, and so kept on their\njourney; the children also went on before; so that at last they\nmet together. Then they that came down to meet them, came just up\nto the women, as if they would embrace them; but Christiana said,\nStand back, or go peaceably by, as you should. Yet these two, as\nmen that are deaf, regarded not Christiana's words, but began to\nlay hands upon them. At that Christiana, waxing very wroth, spurned\nat them with her feet. Mercy also, as well as she could, did what\nshe could to shift them. Christiana again said to them, Stand back,\nand begone; for we have no money to lose, being pilgrims, as you\nsee, and such, too, as live upon the charity of our friends.\n\nILL-FAVOURED. Then said one of the two of the men, We make no\nassault upon you for money, but are come out to tell you, that if\nyou will but grant one small request, which we shall ask, we will\nmake women of you forever.\n\nCHRIST. Now Christiana, imagining what they should mean, made\nanswer again, We will neither bear, nor regard, nor yield to what\nyou shall ask. We are in haste, cannot stay; our business is a\nbusiness of life and death. So, again, she and her companions made\na fresh essay to go past them; but they letted them in their way.\n\nILL-FAV. And they said, We intend no hurt to your lives; it is\nanother thing we would have.\n\nCHRIST. Ah, quoth Christiana, you would have us body and soul, for\nI know it is for that you are come; but we will die rather upon\nthe spot, than suffer ourselves to be brought into such snares as\nshall hazard our well-being hereafter. And with that they both\nshrieked out, and cried, Murder! murder! and so put themselves under\nthose laws that are provided for the protection of women (Deut.\n22:23-27). But the men still made their approach upon them, with\ndesign to prevail against them. They, therefore, cried out again.[61]\n\nNow, they being, as I said, not far from the gate in at which\nthey came, their voice was heard from where they were, thither;\nwherefore some of the house came out, and knowing that it was\nChristiana's tongue, they made haste to her relief. But by that\nthey were got within sight of them, the women were in a very great\nscuffle, the children also stood crying by. Then did he that came\nin for their relief call out to the ruffians, saying, What is that\nthing that you do? Would you make my Lord's people to transgress?\nHe also attempted to take them, but they did make their escape\nover the wall, into the garden of the man to whom the great dog\nbelonged; so the dog became their protector. This Reliever then came\nup to the women, and asked them how they did. So they answered,\nWe thank thy Prince, pretty well; only we have been somewhat\naffrighted; we thank thee also, for that thou camest in to our\nhelp, for otherwise we had been overcome.\n\nRELIEVER. So after a few more words, this Reliever said as\nfolloweth: I marveled much when you were entertained at the gate\nabove, being, [as] ye knew, that ye were but weak women, that you\npetitioned not the Lord there for a conductor; then might you have\navoided these troubles and dangers, for He would have granted you\none.[62]\n\nCHRIST. Alas! said Christiana, we were so with our present blessing,\nthat dangers to come were forgotten by us; besides, who could have\nthought, that so near the King's palace, there should have lurked\nsuch naughty ones? Indeed, it had been well for us, had we asked\nour Lord for one; but, since our Lord knew it would be for our\nprofit, I wonder He sent not one along with us![63]\n\nREL. It is not always necessary to grant things not asked for, lest,\nby so doing, they become of little esteem; but when the want of a\nthing is felt, it then comes under, in the eyes of him that feels\nit, that estimate that properly is its due, and so, consequently,\nwill be thereafter used. Had my Lord granted you a conductor, you\nwould not neither so have bewailed that oversight of yours, in\nnot asking for one, as now you have occasion to do. So all things\nwork for good, and tend to make you more wary.\n\nCHRIST. Shall we go back again to my Lord, and confess our folly,\nand ask one?\n\nREL. Your confession of your folly I will present Him with. To go\nback again you need not; for in all places where you shall come,\nyou will find no want at all; for in every of my Lord's lodgings,\nwhich He has prepared for the reception of His pilgrims, there is\nsufficient to furnish them against all attempts whatsoever. But,\nas I said, 'He will be inquired of by them, to do it for them'\n(Ezek. 36:37). And it is a poor thing that is not worth asking\nfor. When he had thus said, he went back to his place, and the\nPilgrims went on their way.\n\nMERCY. Then said Mercy, What a sudden blank is here! I made\naccount we had now been past all danger, and that we should never\nsee sorrow more.[64]\n\nCHRIST. Thy innocency, my sister, said Christiana to Mercy, may\nexcuse thee much; but as for me, my fault is so much the greater,\nfor that I saw this dancer before I came out of the doors, and yet\ndid not provide for it where provision might have been had. I am\ntherefore much to be blamed.[65]\n\nMERCY. Then said Mercy, How knew you this before you came from\nhome? Pray open to me this riddle.\n\nCHRIST. Why, I will tell you. Before I set foot out of doors, one\nnight, as I lay in my bed, I had a dream about this; for, methought I\nsaw two men, as like these as ever the world they could look, stand\nat my bed's feet, plotting how they might prevent my salvation. I\nwill tell you their very words. They said (it was when I was in my\ntroubles), What shall we do with this woman? for she cries out,\nwaking and sleeping, for forgiveness. If she be suffered to go on\nas she begins, we shall lose her, as we have lost her husband.\nThis, you know, might have made me take heed, and have provided\nwhen provision might have been had.\n\nMERCY. Well, said Mercy, as by this neglect we have an occasion\nministered unto us, to behold our own imperfections; so our Lord\nhas taken occasion thereby, to make manifest the riches of His\ngrace; for He, as we see, has followed us with unasked kindness,\nand has delivered us from their hands that were stronger than we,\nof His mere good pleasure.[66]\n\nThus, now when they had talked away a little more time, they drew\nnigh to a house which stood in the way, which house was built for\nthe relief of pilgrims; as you will find more fully related in the\nFirst Part of these Records of the Pilgrim's Progress. So they drew\non towards the house (the House of the Interpreter), and when they\ncame to the door, they heard a great talk in the house. They then\ngave ear, and heard, as they thought, Christiana mentioned by name.\nFor you must know that there went along, even before her, a talk\nof her and her children's going on pilgrimage. And this thing was\nthe more pleasing to them, because they had heard that she was\nChristian's wife, that woman who was sometime ago so unwilling to\nhear of going on pilgrimage. Thus, therefore, they stood still,\nand heard the good people within commending her, who, they little\nthought, stood at the door. At last Christiana knocked, as she had\ndone at the gate before. Now, when she had knocked, there came to\nthe door a young damsel, named Innocent, and opened the door and\nlooked, and behold two women were there.\n\nDAMSEL. Then said the damsel to them, With whom would you speak\nin this place?\n\nCHRIST. Christiana answered, We understand that this is a privileged\nplace for those that are become pilgrims, and we now at this door\nare such; wherefore we pray that we may be partakers of that for\nwhich we at this time are come; for the day, as thou seest, is\nvery far spent, and we are loath tonight to go any further.\n\nDAMSEL. Pray, what may I call your name, that I may tell it to my\nLord within?\n\nCHRIST. My name is Christiana; I was the wife of that pilgrim, that\nsome years ago did travel this way, and these be his four children.\nThis maiden also is my companion, and is going on pilgrimage too.\n\nINNOCENT. Then ran Innocent in (for that was her name) and said to\nthose within, Can you think who is at the door? There is Christiana\nand her children, and her companion, all waiting for entertainment\nhere. Then they leaped for joy, and went and told their Master.\nSo He came to the door, and looking upon her, He said, Art thou\nthat Christiana whom Christian, the good man, left behind him,\nwhen he betook himself to a pilgrim's life?\n\nCHRIST. I am that woman that was so hard-hearted, as to slight\nmy husband's troubles, and that left him to go on in his journey\nalone, and these are his four children; but now I also am come,\nfor I am convinced that no way is right but this.\n\nINTER. Then is fulfilled that which also is written of the man that\nsaid to his son, 'Go, work today in my vineyard. He answered and\nsaid, I will not: but afterward he repented and went' (Matt. 21:29).\n\nCHRIST. Then said Christiana, So be it, Amen. God make it a true\nsaying upon me, and grant that I may be found at the last of Him\nin peace, without spot, and blameless!\n\nINTER. But why standest thou thus at the door? Come in, thou\ndaughter of Abraham. We were talking of thee but now, for tidings\nhave come to us before, how thou art become a pilgrim. Come,\nchildren, come in; come, maiden, come in. So He had them all into\nthe house.[67]\n\nSo, when they were within, they were bidden sit down and rest them;\nthe which when they had done, those that attended upon the Pilgrims\nin the house, came into the room to see them. And one smiled, and\nanother smiled, and they all smiled, for joy that Christiana was\nbecome a pilgrim. They also looked upon the boys. They stroked\nthem over the faces with the hand, in token of their kind reception\nof them. They also carried it lovingly to Mercy, and bid them all\nwelcome into their Master's house.[68]\n\nAfter a while, because supper was not ready, the Interpreter took\nthem into his significant rooms, and showed them what Christian,\nChristiana's husband, had seen some time before. Here, therefore,\nthey saw the man in the cage, the man and his dream, the man that\ncut his way through his enemies, and the picture of the biggest of\nthem all, together with the rest of those things that were then so\nprofitable to Christian.\n\nThis done, and after these things had been somewhat digested by\nChristiana and her company, the Interpreter takes them apart again,\nand has them first into a room where was a man that could look no\nway but downwards, with a muck-rake in his hand. There stood also\none over His head with a celestial crown in His hand, and proffered\nhim that crown for his muck-rake; but the man did neither look\nup, nor regard, but raked to himself the straws, the small sticks,\nand dust of the floor.[69]\n\nThen said Christiana, I persuade myself that I know somewhat the\nmeaning of this; for this is a figure of a man of this world, is\nit not, good Sir?\n\nINTER. Thou hast said the right, said He, and his muck-rake doth\nshow his carnal mind. And whereas thou seest him rather give heed\nto rake up straws and sticks, and the dust of the floor, than to\nwhat He says that calls to him from above with the celestial crown\nin His hand, it is to show that Heaven is but as a fable to some,\nand that things here are counted the only things substantial. Now,\nwhereas, it was also showed thee, that the man could look no way\nbut downwards, it is to let thee know that earthly things, when\nthey are with power upon men's minds, quite carry their hearts\naway from God.[70]\n\nCHRIST. Then said Christiana, O deliver me from this muck-rake![71]\n\nINTER. That prayer, Said the Interpreter, has lain by till it is\nalmost rusty. 'Give me not riches,' is scarce the prayer of one\nof ten thousand (Prov. 30:8). Straws, and sticks, and dust, with\nmost, are the great things now looked after.[72] With that Mercy\nand Christiana wept, and said, It is, alas! too true.[73]\n\nWhen the Interpreter had shown them this, He has them into the very\nbest room in the house; a very brave room it was. So He bid them\nlook round about, and see if they could find anything profitable\nthere. Then they looked round and round; for there was nothing\nthere to be seen but a very great spider on the wall: and that\nthey overlooked.\n\nMERCY. Then said Mercy, Sir, I see nothing; but Christiana held\nher peace.\n\nINTER. But, said the Interpreter, look again, and she therefore\nlooked again, and said, Here is not anything but an ugly spider,\nwho hangs by her hands upon the wall. Then said He, Is there but\none spider in all this spacious room? Then the water stood in\nChristiana's eyes, for she was a woman quick of apprehension; and\nshe said, Yea, Lord, there is here more than one. Yea, and spiders\nwhose venom is far more destructive than that which is in her. The\nInterpreter then looked pleasantly upon her, and said, Thou hast\nsaid the truth. This made Mercy blush, and the boys to cover their\nfaces, for they all began now to understand the riddle.[74]\n\nThen said the Interpreter again, 'The spider taketh hold with their\nhands (as you see), and is in kings' palaces' (Prov. 30:28). And\nwherefore is this recorded, but to show you, that how full of the\nvenom of sin soever you be, yet you may, by the hand of faith, lay\nhold of, and dwell in the best room that belongs to the King's\nhouse above![75]\n\nCHRIST. I thought, said Christiana, of something of this; but\nI could not imagine it all. I thought that we were like spiders,\nand that we looked like ugly creatures, in what fine room soever\nwe were; but that by this spider, this venomous and ill-favoured\ncreature, we were to learn how to act faith, that came not into\nmy mind. And yet she has taken hold with her hands, as I see, and\ndwells in the best room in the house. God has made nothing in vain.\n\nThen they seemed all to be glad; but the water stood in their\neyes; yet they looked one upon another, and also bowed before the\nInterpreter.\n\nHe had them then into another room, where was a hen and chickens,\nand bid them observe a while. So one of the chickens went to the\ntrough to drink, and every time she drank, she lift up her head,\nand her eyes towards Heaven. See, said He, what this little chick\ndoth, and learn of her to acknowledge whence your mercies come,\nby receiving them with looking up. Yet again, said He, observe\nand look; so they gave heed, and perceived that the hen did walk\nin a fourfold method towards her chickens. 1. She had a common\ncall, and that she hath all day long. 2. She had a special call,\nand that she had but sometimes. 3. She had a brooding note. And\n4. She had an outcry (Matt. 23:37).\n\nNow, said He, compare this hen to your King, and these chickens\nto His obedient ones.[76] For, answerable to her, Himself has His\nmethods, which He walketh in towards His people; by His common call,\nHe gives nothing; by His special call, He always has something to\ngive; He has also a brooding voice, for them that are under His\nwing; and He has an outcry, to give the alarm when He seeth the\nenemy come.[77] I chose, My darlings, to lead you into the room\nwhere such things are, because you are women, and they are easy\nfor you.[78]\n\nCHRIST. And Sir, said Christiana, pray let us see some more. So\nHe had them into the slaughter-house, where was a butcher killing\nof a sheep; and behold the sheep was quiet, and took her death\npatiently. Then said the Interpreter, You must learn of this sheep\nto suffer, and to put up wrongs without murmurings and complaints.\nBehold how quietly she taketh her death, and without objecting,\nshe suffereth her skin to be pulled over her ears. Your King doth\ncall you His sheep.\n\nAfter this He led them into His garden, where was great variety of\nflowers; and he said, Do you see all these? So Christiana Said, Yes.\nThen said He again, Behold the flowers are diverse in stature, in\nquality, and colour, and smell, and virtue; and some are better than\nsome; also where the gardener hath set them, there they stand, and\nquarrel not with one another.[79]\n\nAgain, He had them into His field, which He had sowed with wheat\nand corn; but when they beheld, the tops of all were cut off, only\nthe straw remained; He said again, This ground was dunged, and\nploughed, and sowed; but what shall we do with the crop? Then\nsaid Christiana, Burn some, and make muck of the rest. Then Said\nthe Interpreter again, Fruit, you see, is that thing you look\nfor,[80] and for want of that you condemn it to the fire, and to\nbe trodden under foot of men: beware that in this you condemn not\nyourselves.[81]\n\nThen, as they were coming in from abroad, they espied a little\nrobin with a great spider in his mouth; so the Interpreter said,\nLook here. So they looked, and Mercy wondered; but Christiana\nsaid, What a disparagement is it to such a little pretty bird as\nthe robin-redbreast is, he being also a bird above many, that loveth\nto maintain a kind of socialbleness with man; I had thought they\nhad lived upon crumbs of bread, or upon other such harmless matter;\nI like him worse than I did.\n\nThe Interpreter then replied, This robin is an emblem, very apt\nto set forth some professors by; for to sight, they are, as this\nrobin, pretty of note, colour, and carriage. They seem also to\nhave a very great love for professors that are sincere; and above\nall other, to desire to sociate with them, and to be in their\ncompany, as if they could live upon the good man's crumbs. They\npretend also, that therefore it is that they frequent the house\nof the godly, and the appointments of the Lord; but, when they are\nby themselves, as the robin, they can catch and gobble up spiders,\nthey can change their diet, drink iniquity, and swallow down\nsin like water.[82] So, when they were come again into the house,\nbecause supper as yet was not ready, Christiana again desired that\nthe Interpreter would either show or tell of some other things that\nare profitable. Then the Interpreter began, and said, The fatter\nthe sow is, the more she desires the mire; the fatter the ox is,\nthe more gamesomely he goes to the slaughter; and the more healthy\nthe lusty man is, the more prone he is unto evil.\n\nThere is a desire in women to go neat and fine, and it is a comely\nthing to be adorned with that that in God's sight is of great price.\nIt is easier watching a night or two, than to sit up a whole year\ntogether. So it is easier for one to begin to profess well, than\nto hold out as he should to the end.\n\nEvery shipmaster, when in a storm, will willingly cast that overboard\nthat is of the smallest value in the vessel; but who will throw\nthe best out first? None but he that feareth not God. One leak\nwill sink a ship; and one sin will destroy a sinner. He that\nforgets his friend, is ungrateful unto him; but he that forgets\nhis Saviour, is unmerciful to himself.\n\nHe that lives in sin, and looks for happiness hereafter, is like\nhim that soweth cockle, and thinks to fill his barn with wheat or\nbarley. If a man would live well, let him fetch his last day to\nhim, and make it always his company keeper.\n\nWhispering, and change of thoughts, prove that sin is in the world.\nIf the world, which God sets light by, is counted a thing of that\nworth with men; what is Heaven, which God commendeth?\n\nIf the life that is attended with so many troubles, is so loath to\nbe let go by us, what is the life above?\n\nEverybody will cry up the goodness of men; but who is there that\nis, as he should, affected with the goodness of God?\n\nWe seldom sit down to meat, but we eat and leave; so there is in\nJesus Christ more merit and righteousness than the whole world has\nneed of.[83]\n\nWhen the Interpreter had done, He takes them out into His garden\nagain, and had them to a tree, whose inside was all rotten and gone,\nand yet it grew and had leaves. Then said Mercy, What means this?\nThis tree, said He, whose outside is fair, and whose inside\nis rotten, it is to which many may be compared, that are in the\ngarden of God; who with their mouths speak high in behalf of God,\nbut indeed will do nothing for Him; whose leaves are fair, but\ntheir heart good for nothing but to be tinder for the devil's\ntinder box.[84] Now supper was ready, the table spread, and all\nthings set on the board; so they sat down and did eat, when one\nhad given thanks. And the Interpreter did usually entertain those\nthat lodged with Him, with music at meals; so the minstrels played.\nThere was also one that did sing, and a very fine voice he had.\nHis song was this:\n\n\nThe Lord is only my support,\nAnd he that doth me feed;\nHow can I then want anything\nWhereof I stand in need?\n\n\nWhen the song and music was ended,[85] the Interpreter asked\nChristiana what it was that at first did move her to betake herself\nto a Pilgrim's life. Christiana answered, First, the loss of my\nhusband came into my mind, at which I was heartily grieved; but\nall that was but natural affection. Then, after that, came the\ntroubles and pilgrimage of my husband into my mind, and also how\nlike a churl I had carried it to him as to that. So guilt took\nhold of my mind, and would have drawn me into the pond; but that\nopportunely I had a dream of the well-being of my husband, and a\nletter sent me by the King of that country where my husband dwells,\nto come to Him. The dream and the letter together so wrought upon\nmy mind, that they forced me to this way.\n\nINTER. But met you with no opposition before you set out of doors?\n\nCHRIST. Yes, a neighbour of mine, one Mrs. Timorous (she was akin\nto him that would have persuaded my husband to go back, for fear\nof the lions). She all to befooled me for, as she called it, my\nintended desperate adventure; she also urged what she could to\ndishearten me to it; the hardship and troubles that my husband met\nwith in the way, but all this I got over pretty well.[86] But a\ndream that I had of two ill-looked ones, that I thought did plot\nhow to make me miscarry in my journey, that hath troubled me much;\nyea, it still runs in my mind, and makes me afraid of everyone\nthat I meet, lest they should meet me to do me a mischief, and to\nturn me out of the way. Yea, I may tell my Lord, though I would\nnot have everybody know it, that between this and the gate by\nwhich we got into the way, we were both so sorely assaulted that\nwe were made to cry out, Murder! and the two them made this assault\nupon us were like the two that I saw in my dream.\n\nThen said the Interpreter, thy beginning is good, thy latter end\nshall greatly increase. So He addressed Himself to Mercy, and said\nunto her, And what moved thee to come hither, sweet heart?\n\nThen Mercy blushed and trembled, and for a while continued silent.\n\nINTER. Then, said He, be not afraid, only believe, and speak thy\nmind.\n\nMERCY. So she began, and said, Truly, Sir, my want of experience\nis that which makes me covet to be in silence, and that also\nthat fills me with fears of coming short at last. I cannot tell of\nvisions and dreams as my friend Christiana can; nor know I what\nit is to mourn for my refusing of the counsel of those that were\ngood relations.[87]\n\nINTER. What was it then, dear heart, that hath prevailed with thee\nto do as thou hast done?\n\nMERCY. Why, when our friend here was packing up to be gone from\nour town, I and another went accidentally to see her; so we knocked\nat the door and went in. When we were within, and seeing what she\nwas doing, we asked what was her meaning. She said, she was sent\nfor to go to her husband; and then she up and told us how she had\nseen him in a dream, dwelling in a curious place, among immortals,\nwearing a crown, playing upon a harp, eating and drinking at\nhis Prince's table, and singing praises to Him for bringing him\nthither, &c. Now, methought, while she was telling these things\nunto us, my heart burned within me; and I said in my heart, If\nthis be true, I will leave my father and my mother, and the land\nof my nativity, and will, if I may, go along with Christiana. So\nI asked her further of the truth of these things, and if she would\nlet me go with her; for I saw now that there was no dwelling, but\nwith the danger of ruin, any longer in our town. But yet I came\naway with a heavy heart, not for that I was unwilling to come\naway, but for that so many of my relations were left behind. And\nI am come, with all the desire of my heart, and will go, if I may,\nwith Christiana, unto her husband, and his King.[88]\n\nINTER. Thy setting out is good, for thou hast given credit to the\ntruth.[89] Thou art a Ruth, who did, for the love she bare to Naomi,\nand to the Lord her God, leave father and mother, and the land of\nher nativity, to come out, and go with a people that she knew not\nheretofore. 'The Lord recompense thy work, and a full reward be\ngiven thee of the Lord God of Israel, under whose wings thou art\ncome to trust' (Ruth 2:12).\n\nNow supper was ended, and preparation was made for bed; the women\nwere laid singly alone, and the boys by themselves. Now when Mercy\nwas in bed, she could not sleep for joy, for that now her doubts\nof missing at last, were removed further from her than ever they\nwere before. So she lay blessing and praising God, who had had\nsuch favour for her.\n\nIn the morning they rose with the sun, and prepared themselves for\ntheir departure; but the Interpreter would have them tarry awhile,\nfor, said He, you must orderly go from hence. Then, said He to the\ndamsel that first opened unto them, Take them and have them into\nthe garden to the bath, and there wash them, and make them clean\nfrom the soil which they have gathered by travelling. Then Innocent\nthe damsel took them, and had them into the garden, and brought\nthem to the bath; so she told them that there they must wash and\nbe clean, for so her Master would have the women to do that called\nat His house, as they were going on pilgrimage. They then went in\nand washed, yea, they and the boys and all; and they came out of\nthat bath, not only sweet and clean, but also much enlivened and\nstrengthened in their joints.[90] So when they came in, they looked\nfairer a deal than when they went out to the washing.[91]\n\nWhen they were returned out of the garden from the bath, the\nInterpreter took them, and looked upon them, and said unto them,\nFair as the moon. Then he called for the seal, wherewith they used\nto be sealed that were washed in His bath. So the seal was brought,\nand He set His mark upon them, that they might be known in the\nplaces whither they were yet to go. Now the seal was the contents\nand sum of the passover which the children of Israel did eat when\nthey came out from the land of Egypt, and the mark was set between\ntheir eyes.[92] This seal greatly added to their beauty, for it\nwas an ornament to their faces. It also added to their gravity, and\nmade their countenances more like them of angels[93] (Exo. 13:8-10).\n\nThen said the Interpreter again to the damsel that waited upon\nthese women, Go into the vestry and fetch out garments for these\npeople; so she went and fetched out white raiment, and laid down\nbefore Him; so He commanded them to put it on. 'It was fine linen,\nwhite and clean.' When the women were thus adorned, they seemed\nto be a terror one to the other; for that they could not see that\nglory each one on herself, which they could see in each other. Now,\ntherefore, they began to esteem each other better than themselves.\n'For you are fairer than I am,' said one; and 'you are more comely\nthan I am,' said another.[94] The children also stood amazed to\nsee into what fashion they were brought.[95]\n\nThe Interpreter then called for a man-servant of His, one Great-heart,\nand bid him take sword, and helmet, and shield; and take these My\ndaughters, said He, and conduct them to the house called Beautiful,\nat which place they will rest next.[96] So he took his weapons\nand went before them; and the Interpreter said, God speed. Those\nalso that belonged to the family, sent them away with many a good\nwish. So they went on their way and sang--\n\n\nThis place has been our second stage;\nHere we have heard and seen\nThose good things that, from age to age,\nTo others hid have been.\n\nThe dunghill-racer, spider, hen,\nThe chicken, too, to me\nHath taught a lesson; let me then\nConformed to it be.\n\nThe butcher, garden, and the field,\nThe robin and his bait,\nAlso the rotten tree doth yield\nMe argument of weight;\n\nTo move me for to watch and pray,\nTo strive to be sincere;\nTo take my cross up day by day,\nAnd serve the Lord with fear.\n\n\nNow I saw in my dream, that they went on, and Great-heart went\nbefore them: so they went and came to the place where Christian's\nburden fell off his back, and tumbled into a sepulchre. Here then\nthey made a pause; and here also they blessed God. Now, said\nChristiana, it comes to my mind, what was said to us at the gate,\nto wit, that we should have pardon by word and deed; by word, that\nis, by the promise; by deed, to wit, in the way it was obtained.\nWhat the promise is, of that I know something; but what it is\nto have pardon by deed, or in the way that it was obtained, Mr.\nGreat-heart, I suppose you know; wherefore, if you please, let us\nhear you discourse thereof.\n\nGREAT-HEART. Pardon by the deed done, is pardon obtained by someone,\nfor another that hath need thereof: not by the person pardoned,\nbut in the way, saith another, in which I have obtained it. So\nthen, to speak to the question more [at] large, the pardon that you\nand Mercy, and these boys have attained, was obtained by another,\nto wit, by Him that let you in at the gate; and He hath obtained\nit in this double way. He has performed righteousness to cover\nyou, and spilt blood to wash you in.[97]\n\nCHRIST. But if He parts with His righteousness to us, what will\nHe have for Himself?\n\nGREAT-HEART. He has more righteousness than you have need of, or\nthan He needeth Himself.\n\nCHRIST. Pray make that appear.\n\nGREAT-HEART. With all my heart; but first I must premise, that He\nof whom we are now about to speak is one that has not His fellow.\nHe has two natures in one Person, plain to be distinguished,\nimpossible to be divided. Unto each of these natures a righteousness\nbelongeth, and each righteousness is essential to that nature;\nso that one may as easily cause the nature to be extinct, as to\nseparate its justice or righteousness from it. Of these righteousnesses,\ntherefore, we are not made partakers, so as that they, or any of\nthem, should be put upon us, that we might be made just, and live\nthereby. Besides these, there is a righteousness which this Person\nhas, as these two natures are joined in one: and this is not the\nrighteousness of the Godhead, as distinguished from the manhood;\nnor the righteousness of the manhood, as distinguished from\nthe Godhead; but a righteousness which standeth in the union of\nboth natures, and may properly be called, the righteousness that\nis essential to His being prepared of God to the capacity of the\nmediatory office, which He was to be intrusted with. If He parts with\nHis first righteousness, He parts with His Godhead; if He parts\nwith His second righteousness, He parts with the purity of His\nmanhood; if He parts with this third, He parts with that perfection\nthat capacitates Him to the office of mediation. He has, therefore,\nanother righteousness, which standeth in performance, or obedience,\nto a revealed will; and that is it that He puts upon sinners, and\nthat by which their sins are covered. Wherefore He saith, 'As by\none man's disobedience, many were made sinners; so by the obedience\nof one, shall many be made righteous'[98] (Rom. 5:19).\n\nCHRIST. But are the other righteousnesses of no use to us?\n\nGREAT-HEART. Yes; for though they are essential to His natures and\noffice and so cannot be communicated unto another, yet it is by\nvirtue of them, that the righteousness that justifies, is, for\nthat purpose, efficacious. The righteousness of His Godhead gives\nvirtue to His obedience; the righteousness of His manhood giveth\ncapability to His obedience to justify; and the righteousness that\nstandeth in the union of these two natures to His office, giveth\nauthority to that righteousness to do the work for which it is\nordained.\n\nSo then, here is a righteousness that Christ, as God, has no need of,\nfor He is God without it; here is a righteousness that Christ, as\nman, has no need of to make Him so, for He is perfect man without\nit; again, here is a righteousness that Christ, as God-man, has\nno need of, for He is perfectly so without it. Here, then, is\na righteousness that Christ, as God, as man, as God-man, has no\nneed of, with reference to Himself, and therefore He can spare\nit; a justifying righteousness, that He for Himself wanteth not,\nand therefore He giveth it away; hence it is called 'the gift of\nrighteousness' (Rom. 5:17). This righteousness, since Christ Jesus\nthe Lord has made Himself under the law, must be given away; for\nthe law doth not only bind him that is under it 'to do justly,'\nbut to use charity. Wherefore he must, he ought, by the law, if\nhe hath two coats, to give one to him that hath none. Now, our\nLord, indeed, hath two coats, one for Himself, and one to spare;\nwherefore He freely bestows one upon those that have none. And\nthus, Christiana, and Mercy, and the rest of you that are here,\ndoth your pardon come by deed, or by the work of another man.\nYour Lord Christ is He that has worked, and has given away what\nhe wrought for, to the next poor beggar He meets.[99]\n\nBut, again, in order to pardon by deed, there must something be\npaid to God as a price, as well as something prepared to cover us\nwithal. Sin has delivered us up to the just curse of a righteous law;\nnow, from this curse we must be justified by way of redemption, a\nprice being paid for the harms we have done (Rom. 4:24); and this\nis by the blood of your Lord, who came and stood in your place and\nstead, and died your death for your transgressions (Gal. 3:13).\nThus has He ransomed you from your transgressions by blood, and\ncovered your polluted and deformed souls with righteousness. For\nthe sake of which, God passeth by you, and will not hurt you, when\nHe comes to judge the world.\n\nCHRIST. This is brave. Now, I see there was something to be learned\nby our being pardoned by word and deed. Good Mercy, let us labour\nto keep this in mind; and my children, do you remember it also.\nBut, Sir, was not this it that made my good Christian's burden\nfall from off his shoulder, and that made him give three leaps\nfor joy?[100]\n\nGREAT-HEART. Yes, it was the belief of this, that cut those\nstrings, that could not be cut by other means; and it was to give\nhim a proof of the virtue of this, that he was suffered to carry\nhis burden to the Cross.\n\nCHRIST. I thought so; for though my heart was lightful and joyous\nbefore, yet it is ten times more lightsome and joyous now. And I\nam persuaded by what I have felt, though I have felt but little as\nyet, that if the most burdened man in the world was here, and did\nsee and believe as I now do, it would make his heart the more merry\nand blithe.[101]\n\nGREAT-HEART. There is not only comfort, and the ease of a burden\nbrought to us, by the sight and consideration of these, but an\nendeared affection begot in us by it; for who can, if he doth but\nonce think that pardon comes not only by promise, but thus, but be\naffected with the way and means of his redemption, and so, with\nthe Man that hath wrought it for him?\n\nCHRIST. True; methinks it makes my heart bleed to think that He\nshould bleed for me. O Thou loving One! O Thou blessed One! Thou\ndeservest to have me; Thou hast bought me; Thou deservest to have\nme all; Thou hast paid for me ten thousand times more than I am\nworth! No marvel that this made the water stand in my husband's\neyes, and that it made him trudge so nimbly on; I am persuaded he\nwished me with him; but, vile wretch that I was, I let him come\nall alone. O Mercy, that thy father and mother were here; yea,\nand Mrs. Timorous also; nay, I wish now with all my heart, that\nhere was Madam Wanton too. Surely, surely their hearts would be\naffected; nor could the fear of the one, nor the powerful lusts\nof the other, prevail with them to go home again, and to refuse\nto become good pilgrims.[102]\n\nGREAT-HEART. You speak now in the warmth of your affections. Will\nit, think you, be always thus with you? Besides, this is not\ncommunicated to everyone that did see your Jesus bleed. There\nwere that stood by, and that saw the blood run from His heart to\nthe ground, and yet were so far off this, that, instead of lamenting,\nthey laughed at Him; and, instead of becoming His disciples,\ndid harden their hearts against Him. So that all that you have,\nmy daughters, you have by a peculiar impression made by a Divine\ncontemplating upon what I have spoken to you. Remember that it\nwas told you, that the hen, by her common call, gives no meat to\nher chickens. This you have, therefore, by a special grace.[103]\n\nNow, I saw still in my dream, that they went on until they were\ncome to the place that Simple, and Sloth, and Presumption,[104] lay\nand slept in, when Christian went by on pilgrimage; and, behold,\nthey were hanged up in irons a little way off on the other side.[105]\n\nMERCY. Then said Mercy to him that was their guide and conductor,\nWhat are those three men? and for what are they hanged there?\n\nGREAT-HEART. These three men were men of very bad qualities. They\nhad no mind to be pilgrims themselves, and whosoever they could\nthey hindered. They were for sloth and folly themselves, and whoever\nthey could persuade with, they made so too; and, withal, taught\nthem to presume that they should do well at last. They were asleep\nwhen Christian went by; and now you go by, they are hanged.[106]\n\nMERCY. But could they persuade any to be of their opinion?\n\nGREAT-HEART. Yes; they turned several out of the way. There was\nSlow-pace that they persuaded to do as they. They also prevailed\nwith one Short-wind, with one No-heart, with one Linger-after-lust,\nand with one Sleepy-head, and with a young woman, her name was\nDull, to turn out of the way, and become as they. Besides, they\nbrought up an ill report of your Lord, persuading others that He\nwas a taskmaster. They also brought up an evil report of the good\nland, saying it was not half so good as some pretend it was. They\nalso began to vilify His servants, and to count the very best of\nthem meddlesome, troublesome, busybodies. Further, they could call\nthe bread of God husks; the comforts of His children, fancies;\nthe travel and labour of pilgrims, things to no purpose.[107]\n\nCHRIST. Nay, said Christiana, if they were such, they shall never\nbe bewailed by me. They have but what they deserve; and I think it\nis well that they hang so near the highway, that others may see\nand take warning. But had it not been well if their crimes had\nbeen engraven on some plate of iron or brass, and left here, even\nwhere they did their mischiefs, for a caution to other bad men?\n\nGREAT-HEART. So it is, as you well may perceive, if you will go a\nlittle to the wall.\n\nMERCY. No, no; let them hang, and their names rot, and their crimes\nlive forever against them. I think it a high favour that they were\nhanged before we came hither; who knows else what they might have\ndone to such poor women as we are? Then she turned it into a song,\nsaying--\n\n\nNow then, you three, hang there, and be a sign\nTo all that shall against the truth combine.\nAnd let him that comes after fear this end,\nIf unto pilgrims he is not a friend.\nAnd thou, my soul, of all such men beware,\nThat unto holiness opposers are.\n\n\nThus they went on, till they came at the foot of the Hill\nDifficulty,[108] where, again, their good friend, Mr. Great-heart,\ntook an occasion to tell them of what happened there when Christian\nhimself went by. So he had them first to the spring. Lo, said\nhe, this is the spring that Christian drank of, before he went up\nthis hill; and then it was clear and good, but now it is dirty with\nthe feet of some that are not desirous that pilgrims here should\nquench their thirst (Ezek. 34:18). Thereat Mercy said, And why so\nenvious, trow? But, said their guide, it will do, if taken up, and\nput into a vessel that is sweet and good; for then the dirt will\nsink to the bottom, and the water come out by itself more clear.[109]\nThus, therefore, Christiana and her companions were compelled to\ndo. They took it up, and put it into an earthen pot, and so let\nit stand till the dirt was gone to the bottom, and then they drank\nthereof.[110] Next, he showed them the two by-ways that were at the\nfoot of the hill, where Formality and Hypocrisy lost themselves.\nAnd, said he, these are dangerous paths. Two were here cast away\nwhen Christian came by. And although, as you see, these ways are\nsince stopped up with chains, posts, and a ditch, yet there are\nthat will choose to adventure here, rather than take the pains to\ngo up this hill.[111]\n\nCHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is a\nwonder that they can get into those ways without danger of breaking\ntheir necks.\n\nGREAT-HEART. They will venture. Yea, if at any time any of the\nKing's servants do happen to see them, and do call unto them, and\ntell them that they are in the wrong ways, and do bid them beware\nthe danger, then they will railingly return them answer, and say,\n'As for the word that thou hast spoken unto us in the name of\nthe Lord, we will not hearken unto thee; but we will certainly\ndo whatsoever thing goeth forth out of our own mouth,' &c. (Jer.\n44:16, 17). Nay, if you look a little further, you shall see that\nthese ways are made cautionary enough, not only by these posts,\nand ditch, and chain; but also by being hedged up, yet they will\nchoose to go there.[112]\n\nCHRIST. They are idle; they love not to take pains; uphill way is\nunpleasant to them. So it is fulfilled unto them as it is written,\n'The way of the slothful man is as an hedge of thorns' (Prov.\n15:19). Yea, they will rather choose to walk upon a snare, than\nto go up this hill, and the rest of this way to the city.\n\nThen they set forward, and began to go up the hill, and up the\nhill they went; but before they got to the top, Christiana began\nto pant; and said, I dare say, this is a breathing hill. No marvel\nif they that love their ease more than their souls, choose to\nthemselves a smoother way.[113] Then said Mercy, I must sit down;\nalso the least of the children began to cry. Come, come, said\nGreat-heart, sit not down here, for a little above is the Prince's\narbour. Then took he the little boy by the hand, and led him up\nthereto.\n\nWhen they were come to the arbour, they were very willing to sit\ndown, for they were all in a pelting heat. Then said Mercy, How\nsweet is rest to them that labour[114] (Matt. 11:28). And how good\nis the Prince of pilgrims, to provide such resting-places for them!\nOf this arbour I have heard much; but I never saw it before. But\nhere let us beware of sleeping; for, as I have heard, for that it\ncost poor Christian dear.\n\nThen said Mr. Great-heart to the little ones, Come, my pretty\nboys, how do you do? What think you now of going on pilgrimage?\nSir, said the least, I was almost beat out of heart? but I thank\nyou for lending me a hand at my need.[115] And I remember now what\nmy mother hath told me, namely, that the way to Heaven is as up\na ladder, and the way to hell is as down a hill. But I had rather\ngo up the ladder to life, than down the hill to death.[116]\n\nThen said Mercy, But the proverb is, To go down the hill is easy.\nBut James said (for that was his name), The day is coming, when,\nin my opinion, going down hill will be the hardest of all. 'Tis\na good boy, said his Master, thou hast given her a right answer.\nThen Mercy smiled; but the little boy did blush.[117]\n\nCHRIST. Come, said Christiana, will you eat a bit, a little to\nsweeten your mouths, while you sit here to rest your legs? For I\nhave here a piece of pomegranate, which Mr. Interpreter put in my\nhand, just when I came out of His doors. He gave me also a piece\nof a honeycomb, and a little bottle of spirits. I thought He gave\nyou something, said Mercy, because He called you aside. Yes; so\nHe did, said the other. But, said Christiana, it shall still be,\nas I said it should, when at first we came from home, thou shalt\nbe a sharer in all the good that I have, because thou so willingly\ndidst become my companion. Then she gave to them, and they did eat,\nboth Mercy and the boys. And, said Christiana to Mr. Great-heart,\nSir, will you do as we? But he answered, You are going on pilgrimage,\nand presently I shall return. Much good may what you have do to\nyou. At home I eat the same every day. Now, when they had eaten\nand drank, and had chatted a little longer, their guide said to\nthem. The day wears away, if you think good, let us prepare to\nbe going. So they got up to go, and the little boys went before.\nBut Christiana forgot to take her bottle of spirits with her; so\nshe sent her little boy back to fetch it. Then said Mercy, I think\nthis is a losing place. Here Christian lost his roll; and here\nChristiana left her bottle behind her. Sir, what is the cause of\nthis? So their guide made answer, and said, The cause is sleep or\nforgetfulness. Some sleep when they should keep awake; and some\nforget when they should remember; and this is the very cause why,\noften at the resting-places, some pilgrims, in some things, come\noff losers. Pilgrims should watch, and remember what they have\nalready received under their greatest enjoyments; but for want\nof doing so, ofttimes their rejoicing ends in tears, and their\nsunshine in a cloud.[118] Witness the story of Christian at this\nplace.[119]\n\nWhen they were come to the place where Mistrust and Timorous met\nChristian to persuade him to go back for fear of the lions, they\nperceived as it were a stage, and before it, towards the road, a\nbroad plate, with a copy of verses written thereon, and underneath,\nthe reason of raising up of that stage in that place, rendered.\nThe verses were these--\n\n\nLet him who sees this stage take heed\nUnto his heart and tongue;\nLest if he do not, here he speed,\nAs some have long agone.\n\n\nThe words underneath the verses were, 'This stage, was built\nto punish such upon, who through Timorousness or Mistrust, shall\nbe afraid to go further on pilgrimage; also, on this stage, both\nMistrust and Timorous were burned through the tongue with a hot\niron, for endeavouring to hinder Christian in his journey.'[120]\nThen said Mercy, This is much like to the saying of the Beloved,\n'What shall be given unto thee? or what shall be done unto thee, thou\nfalse tongue? Sharp arrows of the mighty, with coals of juniper'\n(Psa. 120:3-4).\n\nSo they went on, till they came within sight of the lions. Now Mr.\nGreat-heart was a strong man, So he was not afraid of a lion; but\nyet when they were come up to the place where the lions were, the\nboys that went before were glad when to cringe behind, for they\nwere afraid of the lions; so they stepped back, and went behind.\nAt this their guide smiled, and said, How now, my boys, do you\nlove to go before, when no danger doth approach, and love to come\nbehind so soon as the lions appear?\n\nNow, as they went up, Mr. Great-heart drew his sword, with intent\nto make a way for the Pilgrims, in spite of the lions. Then there\nappeared one, that it seems, had taken upon him to back the lions;\nand he said to the Pilgrims' guide, What is the cause of your coming\nhither? Now the name of that man was Grim, or Bloody-man, because\nof his slaying of Pilgrims, and he was of the race of the giants.[121]\n\nGREAT-HEART. Then said the Pilgrims' guide, These women and children\nare going on pilgrimage; and this is the way they must go, and go\nit they shall, in spite of thee and the lions.[122]\n\nGRIM. This is not their way, neither shall they go therein. I am come\nforth to withstand them, and to that end will back the lions.[123]\n\nNow, to say truth, by reason of the fierceness of the lions, and of\nthe grim carriage of him that did back them, this way had of late\nlain much unoccupied, and was almost all grown over with grass.\n\nCHRIST. Then said Christiana, Though the highways have been\nunoccupied heretofore, and though the travelers have been made in\ntime past to walk through by-paths, it must not be so now I am\nrisen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7).\n\nGRIM. Then he swore by the lions, but it should; and therefore bid\nthem turn aside, for they should not have passage there.\n\nGREAT-HEART. But their guide made first his approach unto Grim,\nand laid so heavily at him with his sword, that he forced him to\na retreat.[124]\n\nGRIM. Then said he that attempted to back the lions, Will you slay\nme upon mine own ground?\n\nGREAT-HEART. It is the King's highway that we are in, and in His\nway it is that thou hast placed thy lions; but these women and\nthese children, though weak, shall hold on their way in spite\nof thy lions. And with that he gave him again a downright blow,\nand brought him upon his knees. With this blow he also broke his\nhelmet, and with the next he cut off an arm. Then did the giant roar\nso hideously, that his voice frighted the women, and yet they were\nglad to see him lie sprawling upon the ground. Now the lions were\nchained, and so of themselves could do nothing.[125] Wherefore,\nwhen old Grim, that intended to back them, was dead, Mr. Great-heart\nsaid to the Pilgrims, Come now, and follow me, and no hurt shall\nhappen to you from the lions. They therefore went on, but the women\ntrembled as they passed by them; the boys also looked as if they\nwould die, but they all got by without further hurt.[126] Now then\nthey were within sight of the Porter's Lodge, and they soon came\nup unto it; but they made the more haste after this to go thither,\nbecause it is dangerous travelling there in the night. So when\nthey were come to the gate, the guide knocked, and the Porter\ncried, Who is there? But as soon as the guide had said, It is I,\nhe knew his voice, and came down (for the guide had oft before\nthat, come thither, as a conductor of pilgrims). When he was come\ndown, he opened the gate, and seeing the guide standing just before\nit (for he saw not the women, for they were behind him), he said\nunto him, How now, Mr. Great-heart, what is your business here so\nlate tonight? I have brought, said he, some pilgrims hither, where,\nby my Lord's commandment, they must lodge; I had been here some\ntime ago, had I not been opposed by the giant that did use to back\nthe lions; but I, after a long and tedious combat with him, have\ncut him off, and have brought the Pilgrims hither in safety.[127]\n\nPORTER. Will you not go in, and stay till morning?\n\nGREAT-HEART. No, I will return to my Lord tonight.\n\nCHRIST. Oh, Sir, I know not how to be willing you should leave us\nin our pilgrimage, you have been so faithful and so loving to us,\nyou have fought so stoutly for us, you have been so hearty in\ncounseling of us, that I shall never forget your favour towards\nus.\n\nMERCY. Then said Mercy, O that we might have thy company to our\njourney's end! How can such poor women as we hold out in a way so\nfull of troubles as this way is, without a friend and defender?\n\nJAMES. Then said James, the youngest of the boys, Pray, Sir, be\npersuaded to go with us, and help us, because we are so weak, and\nthe way so dangerous as it is.[128]\n\nGREAT-HEART. I am at my Lord's commandment; if He shall allot me\nto be your guide quite through, I will willingly wait upon you.\nBut here you failed at first; for, when He bid me come thus far\nwith you, then you should have begged me of Him to have gone quite\nthrough with you, and He would have granted your request. However,\nat present, I must withdraw; and so, good Christiana, Mercy, and\nmy brave children, Adieu.\n\nThen the Porter, Mr. Watchful, asked Christiana of her country, and\nof her kindred; and she said, I came from the City of Destruction;\nI am a widow woman, and my husband is dead; his name was Christian,\nthe Pilgrim. How! said the Porter, was he your husband? Yes, said\nshe, and these are his children; and this, pointing to Mercy, is\none of my townswomen. Then the Porter rang his bell, as at such\ntimes he is wont, and there came to the door one of the damsels,\nwhose name was Humble-mind; and to her the Porter said, Go tell it\nwithin, that Christiana, the wife of Christian, and her children,\nare come hither on pilgrimage. She went in, therefore, and told\nit. But O what noise for gladness was there within, when the damsel\ndid but drop that word out of her mouth! So they came with haste\nto the Porter, for Christiana stood still at the door. Then some\nof the most grave said unto her, Come in, Christiana, come in,\nthou wife of that good man; come in, thou blessed woman; come in,\nwith all that are with thee. So she went in, and they followed\nher that were her children and her companions. Now when they were\ngone in, they were had into a very large room, where they were\nbidden to sit down; so they sat down, and the chief of the house\nwas called to see and welcome the guests. Then they came in, and\nunderstanding who they were, did salute each other with a kiss,\nand said, Welcome, ye vessels of the grace of God; welcome to us\nyour friends.[129]\n\nNow, because it was somewhat late, and because the Pilgrims were\nweary with their journey, and also made faint with the sight of\nthe fight, and of the terrible lions, therefore they desired, as\nsoon as might be, to prepare to go to rest. Nay, said those of the\nfamily, refresh yourselves first with a morsel of meat; for they\nhad prepared for them a lamb, with the accustomed sauce belonging\nthereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heard\nbefore of their coming, and had told it to them within. So when\nthey had supped, and ended their prayer with a psalm, they desired\nthey might go to rest. But let us, said Christiana, if we may be so\nbold as to choose, be in that chamber[131] that was my husband's\nwhen he was here; so they had them up thither, and they lay all in\na room. When they were at rest, Christiana and Mercy entered into\ndiscourse about things that were convenient.\n\nCHRIST. Little did I think once, that when my husband went on\npilgrimage, I should ever have followed.\n\nMERCY. And you as little thought of lying in his bed, and in his\nchamber to rest, as you do now.\n\nCHRIST. And much less did I ever think of seeing his face with\ncomfort, and of worshipping the Lord the King with him; and yet\nnow I believe I shall.\n\nMERCY. Hark! Don't you hear a noise?\n\nCHRIST. Yes; it is, as I believe, a noise of music, for joy that\nwe are here.[132]\n\nMERCY. Wonderful! music in the house, music in the heart, and music\nalso in Heaven, for joy that we are here![133] Thus they talked a\nwhile, and then betook themselves to sleep. So, in the morning,\nwhen they were awake, Christiana said to Mercy:\n\nCHRIST. What was the matter that you did laugh in your sleep\ntonight? I suppose you were in a dream.\n\nMERCY. So I was, and a sweet dream it was; but are you sure I\nlaughed?\n\nCHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell me\nthy dream.\n\nMERCY. I was a-dreamed that I sat all alone in a solitary place,\nand was bemoaning of the hardness of my heart. Now, I had not sat\nthere long, but methought many were gathered about me, to see\nme, and to hear what it was that I said. So they hearkened, and I\nwent on bemoaning the hardness of my heart. At this, some of them\nlaughed at me, some called me fool, and some began to thrust me\nabout. With that, methought I looked up, and saw one coming with\nwings towards me. So he came directly to me, and said, Mercy, what\naileth thee? Now, when he had heard me make my complaint, he said\n'Peace be to thee.' He also wiped mine eyes with his handkerchief,\nand clad me in silver and gold. He put a chain about my neck, and\near-rings in mine ears, and a beautiful crown upon my head (Ezek.\n16:8-12). Then he took me by the hand, and said, Mercy, come after\nme. So he went up, and I followed, till we came at a golden gate.\nThen he knocked; and when they within had opened, the man went\nin, and I followed him up to a throne, upon which one sat, and\nHe said to me, Welcome, daughter. The place looked bright and\ntwinkling, like the stars, or rather like the sun; and I thought\nthat I saw your husband there. So I awoke from my dream.[134] But\ndid I laugh?\n\nCHRIST. Laugh! aye, and well you might, to see yourself so well.\nFor you must give me leave to tell you, that I believe it was\na good dream; and that, as you have begun to find the first part\ntrue, so you shall find the second at last. 'God speaketh once,\nyea twice, yet man perceiveth it not. In a dream, in a vision of\nthe night, when deep sleep falleth upon men, in slumberings upon\nthe bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awake\nto talk with God. He can visit us while we sleep, and cause us\nthen to hear His voice. Our heart ofttimes wakes when we sleep;\nand God can speak to that, either by words, by proverbs, by signs\nand similitudes, as well as if one was awake.[136]\n\nMERCY. Well, I am glad of my dream; for I hope, ere long, to see\nit fulfilled, to the making me laugh again.[137]\n\nCHRIST. I think it is now high time to rise, and to know what we\nmust do.\n\nMERCY. Pray, if they invite us to stay awhile, let us willingly\naccept of the proffer. I am the willinger to stay awhile here, to\ngrow better acquainted with these maids. Methinks Prudence, Piety,\nand Charity have very comely and sober countenances.[138]\n\nCHRIST. We shall see what they will do. So when they were up and\nready, they came down, and they asked one another of their rest,\nand if it were comfortable, or not.\n\nMERCY. Very good, said Mercy; it was one of the best night's lodging\nthat ever I had in my life.\n\nThen said Prudence and Piety, If you will be persuaded to stay here\nawhile, you shall have what the house will afford.\n\nCHAR. Aye, and that with a very good will, said Charity. So they\nconsented and staid there about a month, or above, and became very\nprofitable one to another. And because Prudence would see how\nChristiana had brought up her children, she asked leave of her to\ncatechise them. So she gave her free consent.[139] Then she began\nat the youngest, whose name was James.\n\nPRUDENCE. And she said, Come, James, canst thou tell me who made\nthee?\n\nJAMES. God the Father, God the Son, and God the Holy Ghost.\n\nPRUD. Good boy. And canst thou tell me who saves thee?\n\nJAMES. God the Father, God the Son, and God the Holy Ghost.\n\nPRUD. Good boy still. But how doth God the Father save thee?\n\nJAMES. By his grace.\n\nPRUD. How doth God the Son save thee?\n\nJAMES. By His righteousness, death, and blood, and life.\n\nPRUD. And how doth God the Holy Ghost save thee?\n\nJAMES. By His illumination, by His renovation, and by His\npreservation.[140]\n\nThen said Prudence to Christiana, You are to be commended for\nthus bringing up your children. I suppose I need not ask the rest\nthese questions, since the youngest of them can answer them so\nwell. I will therefore now apply myself to the next youngest.\n\nPRUD. Then she said, Come, Joseph (for his name was Joseph), will\nyou let me catechise you?\n\nJOSEPH. With all my heart.\n\nPRUD. What is man?\n\nJOSEPH. A reasonable creature, so made by God, as my brother said.\n\nPRUD. What is supposed by this word 'saved'?\n\nJOSEPH. That man, by sin, has brought himself into a state of\ncaptivity and misery.\n\nPRUD. What is supposed by his being saved by the Trinity?\n\nJOSEPH. That sin is so great and mighty a tyrant, that none can\npull us out of its clutches, but God; and that God is so good and\nloving to man, as to pull him indeed out of this miserable state.\n\nPRUD. What is God's design in saving, of poor men?\n\nJOSEPH. The glorifying of His name, of His grace, and justice,\n&c., and the everlasting happiness of His creature.\n\nPRUD. Who are they that must be saved?\n\nJOSEPH. Those that accept of His salvation.[141]\n\nPRUD. Good boy, Joseph; thy mother has taught thee well, and thou\nhast hearkened to what she hath said unto thee. Then said Prudence\nto Samuel, who was the eldest but one,\n\nPRUD. Come, Samuel, are you willing that I should catechise you\nalso?\n\nSAMUEL. Yes, forsooth, if you please.\n\nPRUD. What is Heaven?\n\nSAM. A place and state most blessed, because God dwelleth there.\n\nPRUD. What is hell?\n\nSAM. A place and state most woeful, because it is the dwelling-place\nof sin, the devil, and death.\n\nPRUD. Why wouldest thou go to Heaven?\n\nSAM. That I may see God, and serve Him without weariness; that I\nmay see Christ, and love Him everlastingly; that I may have that\nfullness of the Holy Spirit in me that I can by no means here enjoy.\n\nPRUD. A very good boy also, and one that has learned well. Then\nshe addressed herself to the eldest, whose name was Matthew; and\nshe said to him, Come, Matthew, shall I also catechise you?\n\nMATTHEW. With a very good will.\n\nPRUD. I ask, then, if there were ever anything that had a being\nantecedent to, or before God?\n\nMATT. No; for God is eternal; nor is there anything excepting\nHimself, that had a being until the beginning of the first day.\n'For in six days the Lord made Heaven and earth, the sea, and all\nthat in them is.'\n\nPRUD. What do you think of the Bible?\n\nMATT. It is the holy Word of God.\n\nPRUD. Is there nothing written therein but what you understand?\n\nMATT. Yes. A great deal.\n\nPRUD. What do you do when you meet with such places therein that\nyou do not understand?\n\nMATT. I think God is wiser than I. I pray also that He will please\nto let me know all therein that He knows will be for my good.[142]\n\nPRUD. How believe you, as touching the resurrection of the dead?\n\nMATT. I believe they shall rise, the same that was buried; the\nsame in nature, though not in corruption. And I believe this upon\na double account: First, because God has promised it secondly,\nbecause He is able to perform it.[143]\n\nThen said Prudence to the boys, You must still hearken to your\nmother, for she can learn you more. You must also diligently give\near to what good talk you shall hear from others; for, for your\nsakes do they speak good things. Observe, also, and that with\ncarefulness, what the heavens and the earth do teach you; but\nespecially be much in the meditation of that Book that was the cause\nof your father's becoming a pilgrim. I, for my part, my children,\nwill teach you what I can while you are here, and shall be glad\nif you will ask me questions that tend to godly edifying. Now,\nby that these Pilgrims had been at this place a week, Mercy had\na visitor that pretended some goodwill unto her, and his name was\nMr. Brisk, a man of some breeding, and that pretended to religion;\nbut a man that stuck very close to the world. So he came once or\ntwice, or more, to Mercy, and offered love unto her. Now Mercy was\nof a fair countenance, and therefore the more alluring. Her mind\nalso was, to be always busying of herself in doing; for when she\nhad nothing to do for herself, she would be making of hose and\ngarments for others, and would bestow them upon them that had\nneed.[144] And Mr. Brisk, not knowing where or how she disposed\nof what she made, seemed to be greatly taken, for that he found\nher never idle. I will warrant her a good housewife, quoth he to\nhimself.[145]\n\nMercy then revealed the business to the maidens that were of the\nhouse, and inquired of them concerning him, for they did know him\nbetter than she.[146] So they told her, that he was a very busy\nyoung man, and one that pretended to religion; but was, as they\nfeared, a stranger to the power of that which was good. Nay then,\nsaid Mercy, I will look no more on him; for I purpose never to\nhave a clog to my soul.[147]\n\nPrudence then replied that there needed no great matter of\ndiscouragement to be given to him, her continuing so as she had\nbegun to do for the poor, would quickly cool his courage. So the\nnext time he comes, he finds her at her old work, a-making of\nthings for the poor. Then said he, What! always at it? Yes, said\nshe, either for myself or for others. And what canst thou earn a\nday? quoth he. I do these things, said she, 'that I may he rich in\ngood works, laying up in store a good foundation against the time\nto come, that I may lay hold on eternal life' (1 Tim. 6:17-19).\nWhy, prithee, what dost thou with them? said he. Clothe the naked,\nsaid she. With that his countenance fell. So he forbore to come\nat her again; and when he was asked the reason why, he said, that\nMercy was a pretty lass, but troubled with ill conditions.[148]\nWhen he had left her, Prudence said, Did I not tell thee, that Mr.\nBrisk would soon forsake thee? yea, he will raise up an ill report\nof thee; for, notwithstanding his pretence to religion, and his\nseeming love to Mercy, yet Mercy and he are of tempers so different,\nthat I believe they will never come together.\n\nMERCY. I might have had husbands afore now, though I spake not of\nit to any; but they were such as did not like my conditions, though\nnever did any of them find fault with my person. So they and I\ncould not agree.\n\nPRUD. Mercy in our days is little set by, any further than as\nto its name; the practice, which is set forth by thy conditions,\nthere are but few that can abide.\n\nMERCY. Well, said Mercy, if nobody will have me, I will die a maid,\nor my conditions shall be to me as a husband. For I cannot change\nmy nature; and to have one that lies cross to me in this, that I\npurpose never to admit of as long as I live. I had a sister named\nBountiful, that was married to one of these churls; but he and she\ncould never agree; but because my sister was resolved to do as she\nhad begun, that is, to show kindness to the poor, therefore her\nhusband first cried her down at the cross, and then turned her out\nof his doors.[149]\n\nPRUD. And yet he was a professor, I warrant you.\n\nMERCY. Yes, such a one as he was, and of such as he, the world is\nnow full; but I am for none of them all.\n\nNow Matthew, the eldest son of Christiana, fell sick, and his\nsickness was sore upon him, for he was much pained in his bowels,\nso that he was with it, at times, pulled as it were both ends\ntogether.[150] There dwelt also not far from thence, one Mr. Skill,\nan ancient and well approved physician. So Christiana desired it,\nand they sent for him, and he came. When he was entered the room,\nand had a little observed the boy, he concluded that he was sick\nof the gripes. Then he said to his mother, What diet has Matthew\nof late fed upon? Diet, said Christiana, nothing but that which\nis wholesome. The physician answered, This boy has been tampering\nwith something that lies in his maw undigested, and that will not\naway without means. And I tell you, he must he purged, or else he\nwill die.\n\nSAM. Then said Samuel, Mother, mother, what was that which my\nbrother did gather up and eat, so soon as we were come from the\ngate that is at the head of this way? You know that there was an\norchard on the left hand, on the other side of the wall, and some\nof the trees hung over the wall, and my brother did plash and did\neat.\n\nCHRIST. True, my child, said Christiana, he did take thereof, and\ndid eat; naughty boy as he was, I did chide him, and yet he would\neat thereof.[151]\n\nSKILL. I knew he had eaten something that was not wholesome food;\nand that food, to wit, that fruit, is even the most hurtful of all.\nIt is the fruit of Beelzebub's orchard. I do marvel that none did\nwarn you of it; many have died thereof.\n\nCHRIST. Then Christiana began to cry; and she said, O naughty boy!\nand O careless mother! What shall I do for my son![152]\n\nSKILL. Come, do not be too much dejected; the boy may do well\nagain, but he must purge and vomit.\n\nCHRIST. Pray, Sir, try the utmost of your skill with him, whatever\nit costs.\n\nSKILL. Nay, I hope I shall be reasonable. So he made him a purge,\nbut it was too weak; it was said, it was made of the blood of a\ngoat, the ashes of a heifer, and with some of the juice of hyssop,\n&c. (Heb. 10:1-4). When Mr. Skill had seen that that purge was\ntoo weak, he made him one to the purpose; it was made excarne\net sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You know\nphysicians give strange medicines to their patients). And it was\nmade up into pills, with a promise or two, and a proportionable\nquantity of salt (Mark 9:49). Now he was to take them three at a\ntime fasting, in half a quarter of a pint of the tears of repentance.\nWhen this potion was prepared, and brought to the boy, he was\nloath to take it, though torn with the gripes, as if he should be\npulled in pieces. Come, come, said the physician, you must take\nit. It goes against my stomach, said the boy (Zech. 12:10). I must\nhave you take it, said his mother. I shall vomit it up again, said\nthe boy. Pray, Sir, said Christiana to Mr. Skill, how does it\ntaste? It has no ill taste, said the doctor; and with that she\ntouched one of the pills with the tip of her tongue. Oh, Matthew,\nsaid she, this potion is sweeter than honey. If thou lovest thy\nmother, if thou lovest thy brothers, if thou lovest Mercy, if thou\nlovest thy life, take it. So with much ado, after a short prayer\nfor the blessing of God upon it, he took it, and it wrought kindly\nwith him. It caused him to purge, it caused him to sleep, and rest\nquietly; it put him into a fine heat and breathing sweat, and did\nquite rid him of his gripes.[154] So in little time he got up,\nand walked about with a staff, and would go from room to room,\nand talk with Prudence, Piety, and Charity, of his distemper, and\nhow he was healed.[155]\n\nSo when the boy was healed, Christiana asked Mr. Skill, saying, Sir,\nwhat will content you for your pains and care to, and of my child?\nAnd he said, You must pay the Master of the College of Physicians,\naccording to rules made in that case and provided (Heb. 13:11-16).\n\nCHRIST. But, Sir, said she, what is this pill good for else?\n\nSKILL. It is an universal pill; it is good against all the diseases\nthat Pilgrims are incident to; and when it is well prepared, it\nwill keep good, time out of mind.\n\nCHRIST. Pray, Sir, make me up twelve boxes of them; for if I can\nget these, I will never take other physic.[156]\n\nSKILL. These pills are good to prevent diseases, as well as to\ncure when one is sick. Yea, I dare say it, and stand to it, that\nif a man will but use this physic as he should, it will make him\nlive forever (John 6:50). But, good Christiana, thou must give\nthese pills no other way but as I have prescribed; for, if you\ndo, they will do no good.[157] So he gave unto Christiana physic\nfor herself, and her boys, and for Mercy; and bid Matthew take\nheed how he eat any more green plums, and kissed them, and went\nhis way.\n\nIt was told you before, that Prudence bid the boys, that if at any\ntime they would, they should ask her some questions that might be\nprofitable, and she would say something to them.\n\nMATT. Then Matthew, who had been sick, asked her, Why, for the\nmost part, physic should he bitter to our palates.\n\nPRUD. To show how unwelcome the Word of God, and the effects\nthereof, are to a carnal heart.\n\nMATT. Why does physic, if it does good, purge, and cause that we\nvomit?\n\nPRUD. To show that the Word, when it works effectually, cleanseth\nthe heart and mind. For look, what the one doth to the body, the\nother doth to the soul.[158]\n\nMATT. What should we learn by seeing the flame of our fire go\nupwards? and by seeing the beams and sweet influences of the sun\nstrike downwards?\n\nPRUD. By the going up of the fire we are taught to ascend to\nHeaven, by fervent and hot desires. And by the sun's sending his\nheat, beams, and sweet influences downwards, we are taught that the\nSaviour of the world, though high, reacheth down with His grace\nand love to us below.\n\nMATT. Where have the clouds their water?\n\nPRUD. Out of the sea.\n\nMATT. What may we learn from that?\n\nPRUD. That ministers should fetch their doctrine from God.\n\nMATT. Why do they empty themselves upon the earth?\n\nPRUD. To show that ministers should give out what they know of God\nto the world.\n\nMATT. Why is the rainbow caused by the sun?\n\nPRUD. To show that the covenant of God's grace is confirmed to us\nin Christ.\n\nMATT. Why do the springs come from the sea to us, through the\nearth?\n\nPRUD. To show that the grace of God comes to us through the body\nof Christ.\n\nMATT. Why do some of the springs rise out of the tops of high\nhills?\n\nPRUD. To show that the spirit of grace shall spring up in some that\nare great and mighty, as well as in many that are poor and low.\n\nMATT. Why doth the fire fasten upon the candlewick?\n\nPRUD. To show, that unless grace doth kindle upon the heart there\nwill be no true light of life in us.\n\nMATT. Why is the wick and tallow, and all, spent to maintain the\nlight of the candle?\n\nPRUD. To show that body and soul, and all, should be at the service\nof, and spend themselves to maintain, in good condition, that\ngrace of God that is in us.\n\nMATT. Why doth the pelican pierce her own breast with her bill?\n\nPRUD. To nourish her young ones with her blood, and thereby to\nshow that Christ the blessed so loveth His young, His people, as\nto save them from death by His blood.\n\nMATT. What may one learn by hearing the cock crow?\n\nPRUD. Learn to remember Peter's sin, and Peter's repentance. The\ncock's crowing shows also that day is coming on; let then the\ncrowing of the cock put thee in mind of that last and terrible day\nof judgment.[159]\n\nNow, about this time their month was out; wherefore they signified\nto those of the house that it was convenient for them to up and be\ngoing. Then said Joseph to his mother, It is convenient that you\nforget not to send to the house of Mr. Interpreter, to pray him to\ngrant that Mr. Great-heart should be sent unto us, that he may be\nour conductor the rest of our way. Good boy, said she, I had almost\nforgot. So she drew up a petition,[160] and prayed Mr. Watchful,\nthe Porter, to send it by some fit man, to her good friend Mr.\nInterpreter; who, when it was come, and He had seen the contents\nof the petition, said to the messenger, Go tell them that I will\nsend him.\n\nWhen the family where Christiana was, saw that they had a purpose\nto go forward, they called the whole house together, to give thanks\nto their King for sending of them such profitable guests as these.\nWhich done, they said to Christiana, And shall we not show thee\nsomething, according as our custom is to do to pilgrims, on which\nthou mayest meditate when thou art upon the way? So they took\nChristiana, her children, and Mercy, into the closet, and showed\nthem one of the apples that Eve did eat of, and that she also did\ngive to her husband, and that for the eating, of which they both\nwere turned out of Paradise; and asked her what she thought that\nwas? Then Christiana said, It is food or poison, I know not\nwhich.[161] So they opened the matter to her, and she held up her\nhands and wondered[162] (Gen. 3:6; Rom. 7:24).\n\nThen they had her to a place, and showed her Jacob's ladder. Now at\nthat time there were some angels ascending upon it. So Christiana\nlooked, and looked, to see the angels go up; and so did the rest\nof the company. Then they were going into another place, to show\nthem something else; but James said to his mother, Pray, bid\nthem stay here a little longer, for this is a curious sight.[163]\nSo they turned again, and stood feeding their eyes with this so\npleasant a prospect (Gen. 28:12; John 1:51). After this, they had\nthem into a place where did hang up a golden anchor, so they bid\nChristiana take it down; for, said they, you shall have it with you,\nfor it is of absolute necessity that you should, that you may lay\nhold of that within the veil, and stand steadfast, in case you should\nmeet with turbulent weather; so they were glad thereof[164] (Heb.\n6:19). Then they took them, and had them to the mount upon which\nAbraham our father had offered up Isaac his son, and showed them\nthe altar, the wood, the fire, and the knife, for they remain to\nbe seen to this very day (Gen. 22:9). When they had seen it, they\nheld up their hands and blessed themselves, and said, O what a man\nfor love to his Master, and for denial to himself, was Abraham!\nAfter they had showed them all these things, Prudence took them into\nthe dining-room, where stood a pair of excellent virginals;[165]\nso she played upon them, and turned what she had showed them into\nthis excellent song, saying--\n\n\nEve's apple we have showed you,\nOf that be you aware;\nYou have seen Jacob's ladder, too,\nUpon which angels are.\nAn anchor you received have;\nBut let not these suffice,\nUntil, with Abr'am, you have gave\nYour best a sacrifice.\n\n\nNow, about this time, one knocked at the door; so the Porter opened,\nand behold Mr. Great-heart was there; but when he was come in,\nwhat joy was there! For it came now fresh again into their minds,\nhow but a while ago he had slain old Grim Bloody-man the giant,\nand had delivered them from the lions.\n\nThen said Mr. Great-heart to Christiana, and to Mercy, My Lord\nhath sent each of you a bottle of wine, and also some parched corn,\ntogether with a couple of pomegranates; He has also sent the boys\nsome figs and raisins, to refresh you in your way.[166]\n\nThen they addressed themselves to their journey; and Prudence and\nPiety went along with them. When they came at the gate, Christiana\nasked the Porter if any of late went by? He said, No; only one\nsome time since, who also told me, that of late there had been a\ngreat robbery committed on the King's highway, as you go; but, he\nsaid, the thieves are taken, and will shortly he tried for their\nlives.[167] Then Christiana and Mercy were afraid; but Matthew\nsaid, Mother, fear nothing, as long as Mr. Great-heart is to go\nwith us, and to be our conductor.\n\nThen said Christiana to the Porter, Sir, I am much obliged to you\nfor all the kindnesses that you have showed me since I came hither;\nand also for that you have been so loving and kind to my children;\nI know not how to gratify your kindness. Wherefore, pray, as a\ntoken of my respects to you, accept of this small mite; so she put\na gold angel in his hand, and he made her a low obeisance, and\nsaid, Let thy garments be always white, and let thy head want no\nointment.[168] Let Mercy live, and not die, and let not her works\nbe few. And to the boys he said, Do you fly youthful lusts, and\nfollow after godliness with them that are grave and wise; so shall\nyou put gladness into your mother's heart, and obtain praise of\nall that are sober-minded. So they thanked the Porter, and departed.\n\nNow I saw in my dream, that they went forward until they were come\nto the brow of the hill, where Piety, bethinking herself, cried\nout, Alas! I have forgot what I intended to bestow upon Christiana\nand her companions; I will go back and fetch it. So she ran and\nfetched it. While she was gone, Christiana thought she heard in a\ngrove, a little way off, on the right hand, a most curious melodious\nnote, with words much like these--\n\n\nThrough all my life Thy favour is\nSo frankly show'd to me,\nThat in Thy house for evermore\nMy dwelling-place shall be.\n\n\nAnd, listening still, she thought she heard another answer it,\nsaying--\n\n\nFor why? The Lord our God is good,\nHis mercy is forever sure;\nHis truth at all times firmly stood,\nAnd shall from age to age endure.\n\n\nSo Christiana asked Prudence what it was that made those curious\nnotes? They are, said she, our country birds; they sing these notes\nbut seldom, except it be at the spring, when the flowers appear, and\nthe sun shines warm, and then you may hear them all day long[169]\n(Song 2:11, 12). I often, said she, go out to hear them; we also\nofttimes keep them tame in our house. They are very fine company for\nus when we are melancholy; also they make the woods, and groves,\nand solitary places, places desirous to be in.[170]\n\nBy this time Piety was come again; so she said to Christiana,\nLook here, I have brought thee a scheme of all those things that\nthou hast seen at our house, upon which thou mayest look when\nthou findest thyself forgetful, and call those things again to\nremembrance for thy edification and comfort.[171]\n\nNow they began to go down the hill into the Valley of Humiliation.\nIt was a steep hill, and the way was slippery; but they were very\ncareful, so they got down pretty well. When they were down in the\nValley,[172] Piety said to Christiana, This is the place where\nChristian your husband met with the foul fiend Apollyon, and where\nthey had that dreadful fight that they had; I know you cannot but\nhave heard thereof, But be of good courage, as long as you have\nhere Mr. Great-heart to be your guide and conductor, we hope you\nwill fare the better. So when these two had committed the Pilgrims\nunto the conduct of their guide, he went forward, and they went\nafter.\n\nGREAT-HEART. Then said Mr. Great-heart, We need not to be so afraid\nof this Valley, for here is nothing to hurt us, unless we procure\nit to ourselves. It is true, Christian did here meet with Apollyon,\nwith whom he also had a sore combat; but that fray was the fruit\nof those slips that he got in his going down the hill; for they\nthat get slips there, must look for combats here. And hence it is,\nthat this Valley has got so hard a name. For the common people,\nwhen they hear that some frightful thing has befallen such a one\nin such a place, are of an opinion, that that place is haunted\nwith some foul fiend, or evil spirit; when, alas! it is for the\nfruit of their doing, that such things do befall them there.\n\nThis Valley of Humiliation is of itself as fruitful a place, as\nany the crow flies over; Christian was and I am persuaded, if we\ncould hit upon it, we might find somewhere hereabouts, something\nthat might give us an account why Christian was so hardly beset\nin this place.\n\nThen James said to his mother, Lo, yonder stands a pillar, and it\nlooks as if something was written thereon; let us go and see what\nit is. So they went, and found there written, 'Let Christian's\nslips, before he came hither, and the battles that he met with\nin this place, be a warning to those that come after.' Lo, said\ntheir guide, did not I tell you, that there was something hereabouts,\nthat would give intimation of the reason why Christian was so hard\nbeset in this place? Then, turning himself to Christiana, he said,\nNo disparagement to Christian, more than to many others, whose hap\nand lot his was; for it is easier going up, than down this hill,\nand that can he said but of few hills in all these parts of the\nworld. But we will leave the good man, he is at rest, he also had\na brave victory over his enemy; let Him grant that dwelleth above,\nthat we fare no worse, when we come to be tried, than he.\n\nBut we will come again to this Valley of Humiliation. It is the\nbest and most useful brave piece of ground in all those parts. It\nis fat ground, and, as you see, consisteth much in meadows; and\nif a man were to come here in the summer-time, as we do now, if\nhe knew not anything before, thereof, and if he also delighted\nhimself in the sight of his eyes, he might see that that would\nbe delightful to him. Behold how green this Valley is, also\nhow beautified with lilies[173] (Song. 2:1). I have also known\nmany labouring men that have got good estates in this Valley of\nHumiliation 'for God resisteth the proud, but gives grace unto\nthe humble,' (James 4:6; 1 Peter 5:5), for indeed it is a very\nfruitful soil, and doth bring forth by handfuls.[174] Some also\nhave wished, that the next way to their Father's house were here,\nthat they might be troubled no more with either hills or mountains\nto go over; but the way is the way, and there is an end.[175]\n\nNow, as they were going along and talking, they espied a boy\nfeeding his father's sheep. The boy was in very mean clothes, but\nof a very fresh and well-favoured countenance; and as he sat by\nhimself, he sang. Hark, said Mr. Great-heart, to what the shepherd's\nboy saith. So they hearkened, and he said--\n\n\nHe that is down needs fear no fall;\nHe that is low, no pride;\nHe that is humble, ever shall\nHave God to be his guide.(Phil. 4:12, 13)\nI am content with what I have,\nLittle be it, or much;\nAnd, Lord, contentment still I crave,\nBecause Thou savest such.\nFullness to such a burden is,\nThat go on pilgrimage;\nHere little, and hereafter bliss,\nIs best from age to age.[176](Heb. 13:5)\n\n\nThen said the guide, Do you hear him? I will dare to say,\nthat this boy lives a merrier life, and wears more of that herb\ncalled heart's-ease in his bosom, than he that is clad in silk and\nvelvet;[177] but we will proceed in our discourse.\n\nIn this Valley our Lord formerly had His country house; He loved\nmuch to be here; He loved also to walk these meadows, for He found\nthe air was pleasant.[178] Besides, here a man shall be free from\nthe noise, and from the hurryings of this life. All states are full\nof noise and confusion, only the Valley of Humiliation is that empty\nand solitary place. Here a man shall not be so let and hindered in\nhis contemplation, as in other places he is apt to be. This is a\nValley that nobody walks in, but those that love a pilgrim's life.\nAnd though Christian had the hard hap to meet here with Apollyon,\nand to enter with him a brisk encounter, yet I must tell you, that\nin former times men have met with angels here, have found pearls\nhere, and have in this place found the words of life[179] (Hosea\n12:4, 5).\n\nDid I say, our Lord had here in former days his country-house, and\nthat He loved here to walk? I will add, in this place, and to the\npeople that live, and trace these grounds, He has left a yearly\nrevenue, to be faithfully paid them at certain seasons, for their\nmaintenance by the way, and for their further encouragement to go\non in their pilgrimage (Matt. 11:29).\n\nSAMUEL.[180] Now, as they went on, Samuel said to Mr. Great-heart;\nSir, I perceive that in this Valley my father and Apollyon had\ntheir battle; but whereabout was the fight? for I perceive this\nValley is large.\n\nGREAT-HEART. Your father had that battle with Apollyon, at a place\nyonder, before us, in a narrow passage, just beyond Forgetful\nGreen.[181] And indeed, that place is the most dangerous place in\nall these parts. For if at any time the pilgrims meet with any\nbrunt, it is when they forget what favours they have received,\nand how unworthy they are of them.[182] This is the place also,\nwhere others have been hard put to it; but more of the place when\nwe are come to it; for I persuade myself, that to this day there\nremains either some sign of the battle, or some monument to testify\nthat such a battle there was fought.\n\nMERCY. Then said Mercy, I think I am as well in this Valley, as I\nhave been anywhere else in all our journey; the place, methinks,\nsuits with my spirit. I love to be in such places where there is\nno rattling with coaches, nor rumbling with wheels; methinks, here\none may, without much molestation, be thinking what he is, whence\nhe came, what he has done, and to what the King has called him;\nhere one may think, and break at heart, and melt in one's spirit,\nuntil one's eyes become like 'the fish-pools of Heshbon' (Song.\n7:4). They that go rightly through this Valley of Baca, make it\na well, the rain that God sends down from Heaven upon them that\nare here, also filleth the pools (Psa. 84:6, 7). This Valley is\nthat from whence also the King will give to His their vineyards\n(Hosea 2:15); and they that go through it, shall sing, as Christian\ndid, for all he met with Apollyon.\n\nGREAT-HEART. It is true, said their guide, I have gone through\nthis Valley many a time, and never was better than when here. I\nhave also been a conductor to several pilgrims, and they have\nconfessed the same. 'To this man will I look (saith the King), even\nto him that is poor and of a contrite spirit, and trembleth at My\nWord'[183] (Isa. 66:2).\n\nNow they were come to the place where the afore-mentioned battle\nwas fought. Then said the guide to Christiana, her children, and\nMercy, This is the place, on this ground Christian stood, and up\nthere came Apollyon against him. And look, did not I tell you?\nhere is some of your husband's blood upon these stones to this\nday; behold, also, how here and there are yet to be seen upon the\nplace, some of the shivers of Apollyon's broken darts; see also,\nhow they did beat the ground with their feet as they fought, to\nmake good their places against each other; how also, with their\nby-blows, they did split the very stones in pieces. Verily,\nChristian did here play the man, and showed himself as stout,\nas could, had he been there, even Hercules himself.[184] When\nApollyon was beat, he made his retreat to the next Valley, that\nis called, the Valley of the Shadow of Death, unto which we shall\ncome anon.[185]\n\nLo, yonder also stands a monument, on which is engraven this\nbattle, and Christian's victory, to his fame throughout all ages.\nSo, because it stood just on the wayside before them, they stepped\nto it, and read the writing, which word for word was this--\n\n\nHard by, here was a battle fought,\nMost strange, and yet most true;[186]\nChristian and Apollyon sought\nEach other to subdue.\nThe man so bravely play'd the man,\nHe made the fiend to fly;\nOf which a monument I stand,\nThe same to testify.\n\n\nWhen they had passed by this place, they came upon the borders of\nthe Shadow of Death; and this Valley was longer than the other; a\nplace, also, most strangely haunted with evil things, as many are\nable to testify;[187] but these women and children went the better\nthrough it, because they had daylight, and because Mr. Great-heart\nwas their conductor.\n\nWhen they were entered upon this Valley, they thought that they heard\na groaning, as of dead men, a very great groaning. They thought,\nalso, they did hear words of lamentation spoken, as of some in\nextreme torment. These things made the boys to quake, the women\nalso looked pale and wan; but their guide bid them be of good\ncomfort.\n\nSo they went on a little further, and they thought that they felt\nthe ground begin to shake under them, as if some hollow place was\nthere; they heard also a kind of a hissing, as of serpents, but\nnothing as yet appeared. Then said the boys, Are we not yet at the\nend of this doleful place? But the guide also bid them be of good\ncourage, and look well to their feet, lest haply, said he, you be\ntaken in some snare.[188]\n\nNow James began to be sick, but I think the cause thereof was fear;\nso his mother gave him some of that glass of spirits that she had\ngiven her at the Interpreter's house, and three of the pills that\nMr. Skill had prepared, and the boy began to revive. Thus they\nwent on, till they came to about the middle of the Valley, and\nthen Christiana said, Methinks I see something yonder upon the\nroad before us, a thing of such a shape such as I have not seen.\nThen said Joseph, Mother, what is it? An ugly thing, child; an\nugly thing, said she. But, mother, what is it like? said he. It\nis like I cannot tell what, said she. And now it was but a little\nway off; then said she, It is nigh.\n\nWell, well, said Mr. Great-heart, Let them that are most afraid,\nkeep close to me. So the fiend came on, and the conductor met it;\nbut when it was just come to him, it vanished to all their sights.\nThen remembered they what had been said some time ago, 'Resist the\ndevil, and he will flee from you' (James 4:7).\n\nThey went therefore on, as being a little refreshed; but they\nhad not gone far, before Mercy, looking behind her, saw, as she\nthought, something most like a lion, and it came a great padding\npace after; and it had a hollow voice of roaring; and at every\nroar that it gave, it made all the Valley echo, and their hearts\nto ache, save the heart of him that was their guide. So it came up;\nand Mr. Great-heart went behind, and put the Pilgrims all before\nhim. The lion also came on apace, and Mr. Great-heart addressed\nhimself to give him battle. But when he saw that it was determined\nthat resistance should be made, he also drew back, and came no\nfurther[189] (1 Peter 5:8, 9).\n\nThen they went on again, and their conductor did go before them,\ntill they came at a place where was cast up a pit the whole breadth\nof the way; and, before they could be prepared to go over that,\na great mist and darkness fell upon them, so that they could not\nsee. Then said the Pilgrims, Alas! now what shall we do? But their\nguide made answer, Fear not, stand still, and see what an end will\nbe put to this also. So they staid there, because their path was\nmarred. They then also thought that they did hear more apparently\nthe noise and rushing of the enemies; the fire, also, and the\nsmoke of the pit, was much easier to be discerned.[190] Then said\nChristiana to Mercy, Now I see what my poor husband went through;\nI have heard much of this place, but I never was here before now.\nPoor man, he went here all alone in the night; he had night almost\nquite through the way; also, these fiends were busy about him,\nas if they would have torn him in pieces. Many have spoke of it,\nbut none can tell what the Valley of the Shadow of Death should\nmean, until they come in it themselves. 'The heart knows its own\nbitterness; and a stranger intermeddleth not with its joy.' To be\nhere is a fearful thing.\n\nGREAT-HEART. This is like doing business in great waters, or like\ngoing down into the deep; this is like being in the heart of the\nsea, and like going down to the bottoms of the mountains; now it\nseems as if the earth, with its bars, were about us forever. But\nlet them that walk in darkness, and have no light, trust in the\nname of the Lord, and stay upon their God[191] (Isa. 1:10). For my\npart, as I have told you already, I have gone often through this\nValley, and have been much harder put to it than now I am, and\nyet you see I am alive. I would not boast, for that I am not mine\nown saviour; but I trust we shall have a good deliverance. Come,\nlet us pray for light to Him that can lighten our darkness, and\nthat can rebuke not only these, but all the Satans in hell.\n\nSo they cried and prayed, and God sent light and deliverance, for\nthere was now no let in their way; no not there, where but now they\nwere stopped with a pit. Yet they were not got through the Valley;\nso they went on still, and behold great stinks and loathsome smells,\nto the great annoyance of them.[192] Then said Mercy to Christiana,\nThere is not such pleasant being here, as at the gate, or at the\nInterpreter's, or at the house where we lay last.\n\nO but, said one of the boys, it is not so bad to go through here,\nas it is to abide here always; and for aught I know, one reason\nwhy we must go this way to the house prepared for us, is, that\nour home might be made the sweeter to us.[193]\n\nWell said, Samuel, quoth the guide, thou hast now spoke like\na man. Why, if ever I get out here again said the boy, I think I\nshall prize light and good way better than ever I did in all my\nlife. Then said the guide, We shall he out by and by.[194]\n\nSo on they went, and Joseph said, Cannot we see to the end of this\nValley as yet? Then said the guide, Look to your feet, for you shall\npresently be among the snares. So they looked to their feet, and\nwent on; but they were troubled much with the snares. Now, when\nthey were come among the snares, they espied a man cast into the\nditch on the left hand, with his flesh all rent and torn. Then said\nthe guide, That is one Heedless, that was agoing this way; he has\nlain there a great while.[195] There was one Take-heed with him,\nwhen he was taken and slain; but he escaped their hands. You\ncannot imagine how many are killed hereabout, and yet men are so\nfoolishly venturous, as to set out lightly on pilgrimage, and to\ncome without a guide.[196] Poor Christian! it was a wonder that he\nhere escaped; but he was beloved of his God: also, he had a good\nheart of his own,[197] or else he could never have done it. Now they\ndrew towards the end of the way; and just there where Christian\nhad seen the cave when he went by, out thence came forth Maul, a\ngiant. This Maul did use to spoil young pilgrims with sophistry;\nand he called Great-heart by his name, and said unto him, How many\ntimes have you been forbidden to do these things? Then said Mr.\nGreat-heart, What things? What things? quoth the giant; you know\nwhat things; but I will put an end to your trade. But pray, said\nMr. Great-heart, before we fall to it, let us understand wherefore\nwe must fight. Now the women and children stood trembling, and knew\nnot what to do. Quoth the giant, You rob the country, and rob it\nwith the worst of thefts.[198] These are but generals, said Mr.\nGreat-heart; come to particulars, man. Then said the giant, Thou\npractisest the craft of a kidnapper; thou gatherest up women\nand children, and carriest them into a strange country, to the\nweakening of my master's kingdom. But now Great-heart replied,\nI am a servant of the God of Heaven; my business is to persuade\nsinners to repentance; I am commanded to do my endeavour to turn\nmen, women, and children, 'from darkness to light, and from the\npower of Satan unto God': and if this be indeed the ground of thy\nquarrel, let us fall to it as soon as thou wilt.\n\nThen the giant came up, and Mr. Great-heart went to meet him; and\nas he went, he drew his sword, but the giant had a club. So without\nmore ado, they fell to it, and at the first blow the giant struck\nMr. Great-heart down upon one of his knees; with that the women\nand children cried out; so Mr. Great-heart recovering himself, laid\nabout him in full lusty manner, and gave the giant a wound in his\narm; thus he fought for the space of an hour, to that height of\nheat, that the breath came out of the giant's nostrils, as the\nheat doth out of a boiling caldron.\n\nThen they sat down to rest them, but Mr. Great-heart betook him to\nprayer; also the women and children did nothing but sigh and cry\nall the time that the battle did last.[199]\n\nWhen they had rested them, and taken breath, they both fell to it\nagain,[200] and Mr. Great-heart with a full blow, fetched the giant\ndown to the ground. Nay, hold, and let me recover, quoth he; so Mr.\nGreat-heart fairly let him get up. So to it they went again, and\nthe giant missed but little of all-to-breaking Mr. Great-heart's\nskull with his club.\n\nMr. Great-heart seeing that, runs to him in the full heat of his\nspirit, and pierceth him under the fifth rib; with that the giant\nbegan to faint, and could hold up his club no longer. Then Mr.\nGreat-heart seconded his blow, and smote the head of the giant\nfrom his shoulders. Then the women and children rejoiced, and Mr.\nGreat-heart also praised God, for the deliverance He had wrought.[201]\nWhen this was done, they among them erected a pillar, and fastened\nthe giant's head thereon, and wrote underneath in letters, that\npassengers might read--\n\n\nHe that did wear this head, was one\nThat pilgrims did misuse;\nHe stopp'd their way, he spared none,\nBut did them all abuse;\nUntil that I, Great-heart, arose,\nThe pilgrim's guide to be;\nUntil that I did him oppose,\nThat was their enemy.\n\n\nNow I saw, that they went to the ascent that was a little way off,\ncast up to be a prospect for pilgrims (that was the place from\nwhence Christian had the first sight of Faithful his brother);\nwherefore here they sat down, and rested; they also here did eat\nand drink, and make merry, for that they had gotten deliverance\nfrom this so dangerous an enemy.[202] As they sat thus, and did\neat, Christiana asked the guide if he had caught no hurt in the\nbattle. Then said Mr. Great-heart, No, save a little on my flesh;\nyet that also shall be so far from being to my detriment, that it\nis at present a proof of my love to my Master and you, and shall\nbe a means, by grace, to increase my reward at last[203] (2 Cor.\n4).\n\nCHRIST. But were you not afraid, good Sir, when you saw him come\nout with his club?[204]\n\nGREAT-HEART. It is my duty, said he, to distrust my own ability,\nthat I may have reliance on Him that is stronger than all.\n\nCHRIST. But what did you think when he fetched you down to the\nground at the first blow?\n\nGREAT-HEART. Why, I thought, quoth he, that so my Master Himself\nwas served, and yet He it was that conquered at the last.\n\nMATT. When you all have thought what you please, I think God has\nbeen wonderful good unto us, both in bringing us out of this Valley,\nand in delivering us out of the hand of this enemy; for my part,\nI see no reason, why we should distrust our God any more, since\nHe has now, and in such a place as this, given us such testimony\nof His love as this.\n\nThen they got up and went forward. Now a little before them stood\nan oak; and under it, when they came to it, they found an old pilgrim\nfast asleep; they knew that he was a pilgrim by his clothes, and\nhis staff, and his girdle.\n\nSo the guide, Mr. Great-heart, awaked him, and the old gentleman,\nas he lift up his eyes, cried out, What's the matter? Who are you?\nand what is your business here?[205]\n\nGREAT-HEART. Come, man, be not so hot, here is none but friends;\nyet the old man gets up, and stands upon his guard, and will know\nof them what they were. Then said the guide, My name is Great-heart;\nI am the guide of these Pilgrims, which are going to the Celestial\nCountry.\n\nHONEST. Then said Mr. Honest, I cry you mercy; I feared that you\nhad been of the company of those that sometime ago did rob Little-faith\nof his money; but now I look better about me, I perceive you are\nhonester people.\n\nGREAT-HEART. Why, what would, or could you have done, to have\nhelped yourself, if we indeed had been of that company. HON. Done!\nwhy I would have fought as long as breath had been in me; and had\nI so done, I am sure you could never have given me the worst on\nit; for a Christian can never be overcome, unless he should yield\nof himself.[206]\n\nGREAT-HEART. Well said, father Honest, quoth the guide; for by\nthis I know thou art a cock of the right kind, for thou hast said\nthe truth.\n\nHON. And by this, also, I know that thou knowest what true pilgrimage\nis; for all others do think that we are the soonest overcome of\nany.\n\nGREAT-HEART. Well, now we are so happily met, pray let me crave\nyour name, and the name of the place you came from.\n\nHON. My name I cannot; but I came from the town of Stupidity; it\nlieth about four degrees beyond the City of Destruction.\n\nGREAT-HEART. Oh! are you that countryman, then? I deem I have\nhalf a guess of you; your name is Old Honesty, is it not? So the\nold gentleman blushed, and said, Not Honesty, in the abstract,[207]\nbut Honest is my name; and I wish that my nature shall agree to\nwhat I am called.\n\nHON. But, Sir, said the old gentleman, how could you guess that I\nam such a man, since I came from such a place?\n\nGREAT-HEART. I had heard of you before, by my Master; for He knows\nall things that are done on the earth; but I have often wondered\nthat any should come from your place, for your town is worse than\nis the City of Destruction itself.\n\nHON. Yes, we lie more off from the sun, and so are more cold and\nsenseless; but was a man in a mountain of ice, yet if the Sun of\nRighteousness will arise upon him, his frozen heart shall feel a\nthaw; and thus it hath been with me.[208]\n\nGREAT-HEART. I believe it, father Honest, I believe it; for I know\nthe thing is true.\n\nThen the old gentleman saluted all the Pilgrims with a holy kiss\nof charity; and asked them of their names, and how they had fared\nsince they set out on their pilgrimage.[209]\n\nCHRIST. Then said Christiana, My name, I suppose you have heard of;\ngood Christian was my husband, and these four were his children.\nBut can you think how the old gentleman was taken, when she told\nhim who she was! He skipped, he smiled, and blessed them with a\nthousand good wishes, saying:\n\nHON. I have heard much of your husband, and of his travels and wars,\nwhich he underwent in his days. Be it spoken to your comfort, the\nname of your husband rings over all these parts of the world: his\nfaith, his courage, his enduring, and his sincerity under all, has\nmade his name famous. Then he turned him to the boys, and asked\nthem of their names, which they told him. And then said he unto\nthem: Matthew, be thou like Matthew the publican, not in vice,\nbut in virtue (Matt. 10:3). Samuel, said he, be thou like Samuel\nthe Prophet, a man of faith and prayer (Psa. 99:6). Joseph, said\nhe, be thou like Joseph in Potiphar's house, chaste, and one that\nflees from temptation (Gen. 39). And James, be thou like James\nthe Just, and like James the brother of our Lord (Acts 1:13, 14).\nThen they told him of Mercy, and how she had left her town and her\nkindred to come along with Christiana and with her sons. At that\nthe old honest man said, Mercy is thy name; by Mercy shalt thou be\nsustained, and carried through all those difficulties that shall\nassault thee in thy way, till thou shalt come thither, where thou\nshalt look the Fountain of Mercy in the face with comfort. All\nthis while the guide, Mr. Great-heart, was very much pleased, and\nsmiled upon his companion.\n\nNow, as they walked along together, the guide asked the old gentleman,\nif he did not know one Mr. Fearing, that came on pilgrimage out\nof his parts?\n\nHON. Yes, very well, said he. He was a man that had the root of\nthe matter in him; but he was one of the most troublesome pilgrims\nthat ever I met with in all my days.[210]\n\nGREAT-HEART. I perceive you knew him; for you have given a very\nright character of him.\n\nHON. Knew him! I was a great companion of his; I was with him most\nan end; when he first began to think of what would come upon us\nhereafter, I was with him.\n\nGREAT-HEART. I was his guide from my Master's house to the gates\nof the Celestial City.\n\nHON. Then you knew him to be a troublesome one.\n\nGREAT-HEART. I did so, but I could very well bear it; for men of\nmy calling are oftentimes intrusted with the conduct of such as he\nwas.\n\nHON. Well then, pray let us hear a little of him, and how he managed\nhimself under your conduct.\n\nGREAT-HEART. Why, he was always afraid that he should come short\nof whither he had a desire to go. Everything frightened him that\nhe heard anybody speak of, that had but the least appearance of\nopposition in it. I hear that he lay roaring at the Slough of Despond\nfor about a month together; nor durst he, for all he saw several\ngo over before him, venture, though they, many of them, offered\nto lend him their hand. He would not go back again neither.[211]\nThe Celestial City, he said, he should die if he came not to it;\nand yet was dejected at every difficulty, and stumbled at every\nstraw that anybody cast in his way. Well, after he had lain at the\nSlough of Despond a great while, as I have told you, one sunshine\nmorning, I do not know how, he ventured, and so got over; but\nwhen he was over, he would scarce believe it. He had, I think, a\nSlough of Despond in his mind; a slough that he carried everywhere\nwith him, or else he could never have been as he was. So he came\nup to the gate, you know what I mean, that stands at the head of\nthis way; and there also he stood a good while, before he would\nadventure to knock. When the gate was opened, he would give back,\nand give place to others, and say that he was not worthy. For,\nfor all he got before some to the gate, yet many of them went in\nbefore him. There the poor man would stand, shaking and shrinking.\nI dare say, it would have pitied one's heart to have seen him; nor\nwould he go back again. At last, he took the hammer that hanged\non the gate in his hand, and gave a small rap or two; then One\nopened to him, but he shrank back as before. He that opened stepped\nout after him, and said, Thou trembling one, what wantest thou?\nWith that he fell down to the ground. He that spoke to him wondered\nto see him so faint. So he said to him, Peace be to thee; up, for\nI have set open the door to thee. Come in, for thou art blessed.\nWith that he got up, and went in trembling; and when he was in, he\nwas ashamed to show his face. Well, after he had been entertained\nthere a while, as you know how the manner is, he was bid go on\nhis way, and also told the way he should take. So he came till\nhe came to our house. But as he behaved himself at the gate, so\nhe did His behaviour at my Master the Interpreter's door. He lay\nthereabout in the cold a good while, before he would adventure to\ncall; yet he would not go back, and the nights were long and cold\nthen. Nay, he had a note of necessity in his bosom to my Master,\nto receive him and grant him the comfort of His house, and also\nto allow him a stout and valiant conductor, because he was himself\nso chicken-hearted a man; and yet, for all that, he was afraid to\ncall at the door. So he lay up and down thereabouts, till, poor\nman! he was almost starved. Yea, so great was his dejection, that\nthough he saw several others, for knocking, get in, yet he was\nafraid to venture. At last, I think, I looked out of the window,\nand perceiving a man to be up and down about the door, I went out\nto him, and asked what he was; but, poor man! the water stood in\nhis eyes; so I perceived what he wanted. I went, therefore, in and\ntold it in the house, and we showed the thing to our Lord. So He\nsent me out again, to entreat him to come in; but, I dare say, I\nhad hard work to do it. At last he came in; and I will say that\nfor my Lord, He carried it wonderfully lovingly to him. There were\nbut a few good bits at the table, but some of it was laid upon his\ntrencher. Then he presented the note, and my Lord looked thereon,\nand said his desire should he granted. So, when he had been there\na good while, he seemed to get some heart, and to be a little more\ncomfortable; for my Master, you must know, is one of very tender\nbowels, especially to them that are afraid; wherefore He carried\nit so towards him, as might tend most to his encouragement. Well,\nwhen he had had a sight of the things of the place, and was ready to\ntake his journey to go to the city, my Lord, as He did to Christian\nbefore, gave him a bottle of spirits, and some comfortable things\nto eat. Thus we set forward, and I went before him; but the man\nwas but of few words, only he would sigh aloud.\n\nWhen we were come to where the three fellows were hanged, he said\nthat he doubted that that would be his end also. Only he seemed\nglad when he saw the Cross and the Sepulchre. There, I confess,\nhe desired to stay a little to look, and he seemed, for a while\nafter, to be a little cheery. When we came at the Hill Difficulty,\nhe made no stick at that, nor did he much fear the lions; for you\nmust know that his trouble was not about such things as those;\nhis fear was about his acceptance at last.[212]\n\nI got him in at the House Beautiful, I think, before he was willing.\nAlso, when he was in, I brought him acquainted with the damsels\nthat were of the place; but he was ashamed to make himself much\nfor company. He desired much to be alone, yet he always loved good\ntalk, and often would get behind the screen to hear it. He also\nloved much to see ancient things, and to be pondering them in\nhis mind. He told me afterwards that he loved to be in those two\nhouses from which he came last, to wit, at the gate, and that of\nthe Interpreter, but that he durst not be so bold to ask.\n\nWhen we went also from the House Beautiful, he went down the hill,\ninto the Valley of Humiliation, he went down as well as ever I\nsaw man in my life; for he cared not how mean he was, so he might\nhe happy at last. Yea, I think, there was a kind of a sympathy\nbetwixt that valley and him; for I never saw him better in all his\npilgrimage than when he was in that valley.[213]\n\nHere he would lie down, embrace the ground, and kiss the very\nflowers that grew in this valley (Lam. 3:27-29). He would now be\nup every morning by break of day, tracing and walking to and fro\nin this valley.\n\nBut when he was come to the entrance of the Valley of the Shadow\nof Death, I thought I should have lost my man; not for that he\nhad any inclination to go back; that he always abhorred; but he\nwas ready to die for fear. Oh! the hobgoblins will have me! the\nhobgoblins will have me! cried he; and I could not beat him out on\nit. He made such a noise, and such an outcry here, that, had they\nbut heard him, it was enough to encourage them to come and fall\nupon us.[214]\n\nBut this I took very great notice of, that this valley was as quiet\nwhile he went through it, as ever I knew it before or since. I\nsuppose these enemies here had now a special check from our Lord,\nand a command not to meddle until Mr. Fearing was passed over it.\n\nIt would he too tedious to tell you of all. We will, therefore,\nonly mention a passage or two more. When he was come at Vanity\nFair, I thought he would have fought with all at the men at the\nfair. I feared there we should both have been knocked on the head,\nso hot was he against their fooleries.[215] Upon the Enchanted\nGround, he was also very wakeful. But when he was come at the\nriver, where was no bridge, there again he was in a heavy case.\nNow, now, he said, he should be drowned forever, and so never see\nthat Face with comfort that he had come so many miles to behold.\n\nAnd here, also, I took notice of what was very remarkable; the\nwater of that river was lower at this time than ever I saw it in\nall my life. So he went over at last, not much above wet-shod.[216]\nWhen he was going up to the gate, I began to take his leave of\nhim, and to wish him a good reception above. So he said, I shall,\nI shall. Then parted we asunder, and I saw him no more.\n\nHON. Then, it seems, he was well at last.\n\nGREAT-HEART. Yes, yes; I never had doubt about him; he was a man\nof a choice spirit, only he was always kept very low, and that made\nhis life so burdensome to himself, and so troublesome to others\n(Psa. 88). He was, above many, tender of sin. He was so afraid\nof doing injuries to others, that he often would deny himself of\nthat which was lawful, because he would not offend (Rom. 14:21;\n1 Cor. 8:13).\n\nHON. But what should be the reason that such a good man should be\nall his days so much in the dark?[217]\n\nGREAT-HEART. There are two sorts of reasons for it: One is, the\nwise God will have it so; some must pipe, and some must weep (Matt.\n11:16-18). Now Mr. Fearing was one that played upon this bass; he\nand his fellows sound the sackbut, whose notes are more doleful\nthan the notes of other music are; though, indeed, some say the\nbass is the ground of music. And, for my part, I care not at all\nfor that profession that begins not in heaviness of mind. The\nfirst string that the musician usually touches is the bass, when\nhe intends to put all in tune. God also plays upon this string\nfirst, when he sets the soul in tune for Himself. Only here was\nthe imperfection of Mr. Fearing, he could play upon no other music\nbut this, till towards his latter end.[218]\n\nI make bold to talk thus metaphorically, for the ripening of the\nwits of young readers; and because, in the book of the Revelations,\nthe saved are compared to a company of musicians that play upon\ntheir trumpets and harps, and sing their songs before the throne\n(Rev. 8:2; 14:2, 3).\n\nHON. He was a very zealous man, as one may see by what relation you\nhave given of him; difficulties, lions, or Vanity Fair, he feared\nnot at all. It was only sin, death, and hell that was to him\na terror, because he had some doubts about his interest in that\ncelestial country.[219]\n\nGREAT-HEART. You say right. Those were the things that were his\ntroublers, and they, as you have well observed, arose from the\nweakness of his mind thereabout, not from weakness of spirit as\nto the practical part of a pilgrim's life. I dare believe that,\nas the proverb is, 'he could have bit a firebrand, had it stood\nin his way'; but the things with which he was oppressed, no man\never yet could shake off with ease.\n\nCHRIST. Then said Christiana, This relation of Mr. Fearing has\ndone me good. I thought nobody had been like me; but I see there\nwas some semblance betwixt this good man and I; only we differed\nin two things: His troubles were so great, they break out; but mine\nI kept within. His, also, lay so hard upon him, they made him that\nhe could not knock at the houses provided for entertainment; but\nmy trouble was always such as made me knock the louder.\n\nMERCY. If I might also speak my heart, I must say, that something\nof him has also dwelt in me; for I have ever been more afraid of\nthe lake, and the loss of a place in Paradise, than I have been of\nthe loss of other things. O, thought I, may I have the happiness\nto have a habitation there, it is enough, though I part with all\nthe world to win it!\n\nMATT. Then said Matthew, Fear was one thing that made me think that\nI was far from having that within me that accompanies salvation;\nbut if it were so with such a good man as he, why may it not also\ngo well with me?\n\nJAMES. No fears, no grace, said James. Though there is not always\ngrace where thereis the fear of hell, yet, to be sure, there is\nno grace where there is no fear of God.[220]\n\nGREAT-HEART. Well said, James, thou hast hit the mark; for the\nfear of God is the beginning of wisdom; and, to be sure, they that\nlack the beginning, have neither middle nor end. But we will here\nconclude our discourse of Mr. Fearing, after we have sent after\nhim this farewell.\n\n\nWell, Master Fearing, thou didst fear\nThy God, and wast afraid\nOf doing anything, while here,\nThat would have thee betray'd.\nAnd didst thou fear the lake and pit?\nWould others did so too!\nFor, as for them that want thy wit,\nThey do themselves undo.[221]\n\n\nNow I saw, that they still went on in their talk; for after Mr.\nGreat-heart had made an end with Mr. Fearing, Mr. Honest began to\ntell them of another, but his name was Mr. Self-will. He pretended\nhimself to be a pilgrim, said Mr. Honest; but I persuade myself he\nnever came in at the gate that stands at the head of the way.\n\nGREAT-HEART. Had you ever any talk with him about it?\n\nHON. Yes, more than once or twice; but he would always be like\nhimself, self-willed. He neither cared for man, nor argument, nor\nyet example; what his mind prompted him to, that he would do, and\nnothing else could he be got to.\n\nGREAT-HEART. Pray, what principles did he hold? for I suppose you\ncan tell.\n\nHON. He held, that a man might follow the vices as well as the\nvirtues of the pilgrims; and that if he did both, he should be\ncertainly saved.\n\nGREAT-HEART. How! if he had said, It is possible for the heart to\nbe guilty of the vices, as well as to partake of the virtues of\npilgrims, he could not much have been blamed; for indeed we are\nexempted from no vice absolutely, but on condition that we watch\nand strive.[222] But this, I perceive, is not the thing; but if I\nunderstand you right, your meaning is, that he was of that opinion,\nthat it was allowable so to be.\n\nHON. Aye, aye, so I mean; and so he believed and practised.\n\nGREAT-HEART. But what ground had he for his so saying?\n\nHON. Why, he said he had the Scripture for his warrant.\n\nGREAT-HEART. Prithee, Mr. Honest, present us with a few particulars.\n\nHON. So I will. He said, To have to do with other men's wives, had\nbeen practised by David, God's beloved; and therefore he could do\nit. He said, To have more women than one, was a thing that Solomon\npractised; and therefore he could do it. He said, That Sarah and\nthe godly midwives of Egypt lied, and so did saved Rahab; and\ntherefore he could do it. He said, That the disciples went at\nthe bidding of their Master, and took away the owner's ass; and\ntherefore he could do so too. He said, That Jacob got the inheritance\nof his father in a way of guile and dissimulation; and therefore\nhe could do so too.[223]\n\nGREAT-HEART. Highly base! indeed. And you are sure he was of this\nopinion?\n\nHON. I have heard him plead for it, bring Scripture for it, bring\nargument for it, &c.\n\nGREAT-HEART. An opinion that is not fit to be with any allowance\nin the world.\n\nHON. You must understand me rightly. He did not say that any man\nmight do this; but that those that had the virtues of those that\ndid such things, might also do the same.\n\nGREAT-HEART. But what more false than such a conclusion? for this\nis as much as to say, that because good men heretofore have sinned\nof infirmity, therefore he had allowance to do it of a presumptuous\nmind; or if, because a child by the blast of the wind, or for that\nit stumbled at a stone, fell down, and defiled itself in mire,\ntherefore he might willfully lie down and wallow like a boar therein.\nWho could have thought that anyone could so far have been blinded\nby the power of lust? But what is written must be true: They\n'stumble at the Word, being disobedient; whereunto also they were\nappointed' (1 Peter 2:8).\n\nHis supposing that such may have the godly men's virtues, who\naddict themselves to their vices, is also a delusion as strong as\nthe other. It is just as if the dog should say, I have, or may\nhave, the qualities of the child, because I lick up its stinking\nexcrements. To eat up the sin of God's people, is no sign of one\nthat is possessed with their virtues (Hosea 4:8). Nor can I believe,\nthat one that is of this opinion, can at present have faith or\nlove in him. But I know you have made strong objections against\nhim; prithee, what can he say for himself?[224]\n\nHON. Why, he says, To do this by way of opinion, seems abundance\nmore honest, than to do it, and yet hold contrary to it in opinion.\n\nGREAT-HEART. A very wicked answer; for though to let loose the\nbridle to lusts, while our opinions are against such things, is\nbad; yet, to sin, and plead a toleration so to do, is worse. The\none stumbles beholders accidentally, the other pleads them into\nthe snare.\n\nHON. There are many of this man's mind, that have not this man's\nmouth; and that makes going on pilgrimage of so little esteem as\nit is.\n\nGREAT-HEART. You have said the truth, and it is to be lamented;\nbut he that feareth the King of Paradise, shall come out of them\nall.\n\nCHRIST. There are strange opinions in the world; I know one that\nsaid, It was time enough to repent when they come to die.[225]\n\nGREAT-HEART. Such are not over wise. That man would have been loath,\nmight he have had a week to run twenty miles in for his life, to\nhave deferred that journey to the last hour of that week.\n\nHON. You say right; and yet the generality of them, that count\nthemselves pilgrims, do indeed do thus. I am, as you see, an old\nman, and have been a traveler in this road many a day; and I have\ntaken notice of many things.[226]\n\nI have seen some that have set out as if they would drive all the\nworld afore them, who yet have, in few days, died as they in the\nwilderness, and so never got sight of the promised land. I have\nseen some that have promised nothing, at first setting out to be\npilgrims, and that one would have thought could not have lived a\nday, that have yet proved very good pilgrims.\n\nI have seen some who have run hastily forward, that again have,\nafter a little time, run as fast just back again.\n\nI have seen some who have spoken very well of a pilgrim's life at\nfirst, that, after a while, have spoken as much against it. I have\nheard some, when they first set out for Paradise, say positively\nthere is such a place; who when they have been almost there, have\ncome back again, and said there is none.\n\nI have heard some vaunt what they would do, in case they should\nhe opposed, that have, even at a false alarm, fled faith, the\npilgrim's way, and all.[227]\n\nNow, as they were thus in their way, there came one running to\nmeet them, and said, Gentlemen, and you of the weaker sort, if you\nlove life, shift for yourselves, for the robbers are before you.[228]\n\nGREAT-HEART. Then said Mr. Great-heart, They be the three that\nset upon Little-faith heretofore. Well, said he, we are ready for\nthem; so they went on their way. Now, they looked at every turning,\nwhen they should have met with the villains; but whether they\nheard of Mr. Great-heart, or whether they had some other game,\nthey came not up to the Pilgrims.\n\nChristiana then wished for an inn for herself and her children,\nbecause they were weary.[229] Then said Mr. Honest, There is one\na little before us, where a very honourable disciple, one Gaius,\ndwells (Rom. 16:23). So they all concluded to turn in thither, and\nthe rather, because the old gentleman gave him so good a report.\nSo when they came to the door, they went in, not knocking, for\nfolks use not to knock at the door of an inn. Then they called for\nthe master of the house, and he came to them. So they asked if they\nmight lie there that night.\n\nGAIUS. Yes, gentlemen, if ye be true men, for my house is for none\nbut pilgrims. Then was Christiana, Mercy, and the boys, the more\nglad, for that the Inn-keeper was a lover of pilgrims. So they\ncalled for rooms, and he showed them one for Christiana and her\nchildren, and Mercy, and another for Mr. Great-heart and the old\ngentleman.\n\nGREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou\nfor supper? for these pilgrims have come far today, and are weary.\n\nGAIUS. It is late, said Gaius, so we cannot conveniently go out to\nseek food; but such as we have, you shall be welcome to, if that\nwill content.[230]\n\nGREAT-HEART. We will be content with what thou hast in the house;\nforasmuch as I have proved thee, thou art never destitute of that\nwhich is convenient.\n\nThen he went down and spake to the cook, whose name was\nTaste-that-which-is-good, to get ready supper for so many pilgrims.\nThis done, he comes up again, saying, Come, my good friends, you\nare welcome to me, and I am glad that I have a house to entertain\nyou; and while supper is making ready, if you please, let us\nentertain one another with some good discourse. So they all said,\nContent.\n\nGAIUS. Then said Gaius, Whose wife is this aged matron? and whose\ndaughter is this young damsel.\n\nGREAT-HEART. The woman is the wife of one Christian, a Pilgrim\nof former times; and these are his four children. The maid is one\nof her acquaintance; one that she hath persuaded to come with her\non pilgrimage. The boys take all after their father, and covet to\ntread in his steps; yea, if they do but see any place where the\nold Pilgrim hath lain, or any print of his foot, it ministereth\njoy to their hearts, and they covet to lie or tread in the same.\n\nGAIUS. Then said Gaius, Is this Christian's wife? and are these\nChristian's children? I knew your husband's father, yea, also his\nfather's father. Many have been good of this stock; their ancestors\ndwelt first at Antioch (Acts 11:26). Christian's progenitors (I\nsuppose you have heard your husband talk of them) were very worthy\nmen. They have, above any that I know, showed themselves men of\ngreat virtue and courage, for the Lord of the Pilgrims, His ways,\nand them that loved Him. I have heard of many of your husband's\nrelations, that have stood all trials for the sake of the truth.\nStephen, that was one of the first of the family from whence your\nhusband sprang, was knocked on the head with stones (Acts 7:59,\n60). James, another of this generation, was slain with the edge\nof the sword (Acts 12:2). To say nothing of Paul and Peter, men\nanciently of the family from whence your husband came, there was\nIgnatius, who was cast to the lions;[231] Romanus, whose flesh\nwas cut by pieces from his bones, and Polycarp, that played the\nman in the fire. There was he that was hanged up in a basket in\nthe sun, for the wasps to eat; and he who they put into a sack, and\ncast him into the sea to be drowned. It would be utterly impossible\nto count up all of that family that have suffered injuries and\ndeath, for the love of a pilgrim's life. Nor can I but be glad, to\nsee that thy husband has left behind him four such boys as these.\nI hope they will bear up their father's name, and tread in their\nfather's steps, and come to their father's end.\n\nGREAT-HEART. Indeed, Sir, they are likely lads; they seem to choose\nheartily their father's ways.\n\nGAIUS. That is it that I said; wherefore Christian's family is like\nstill to spread abroad upon the face of the ground, and yet to be\nnumerous upon the face of the earth; wherefore, let Christiana look\nout some damsels for her sons, to whom they may be betrothed, &c.,\nthat the name of their father and the house of his progenitors may\nnever be forgotten in the world.[232]\n\nHON. It is pity this family should fall and be extinct.\n\nGAIUS. Fall it cannot, but be diminished it may; but let Christiana\ntake my advice, and that is the way to uphold it.\n\nAnd, Christiana, said this Innkeeper, I am glad to see thee and\nthy friend Mercy together here, a lovely couple. And may I advise,\ntake Mercy into a nearer relation to thee; if she will, let her be\ngiven to Matthew, thy eldest son; it is the way to preserve you a\nposterity in the earth. So this match was concluded, and in process\nof time they were married; but more of that hereafter.\n\nGaius also proceeded, and said, I will now speak on the behalf of\nwomen, to take away their reproach. For as death and the curse came\ninto the world by a woman, (Gen. 3), so also did life and health:\n'God sent forth His Son made of a woman' (Gal. 4:4). Yea, to show\nhow much those that came after, did abhor the act of the mother,\nthis sex, in the Old Testament, coveted children, if happily this\nor that woman might be the mother of the Saviour of the world.\n\nI will say again, that when the Saviour was come, women rejoiced\nin Him before either man or angel (Luke 2). I read not, that ever\nany man did give unto Christ so much as one groat; but the women\nfollowed Him, and ministered to Him of their substance (Luke 8:2,\n3). It was a woman that washed His feet with tears, and a woman\nthat anointed His body to the burial (Luke 7:37, 50; John 11:2;\n12:3). They were women that wept, when He was going to the Cross,\nand women that followed Him from the Cross, and that sat by His\nsepulchre, when he was buried (Luke 23:27; Matt. 27:55, 56, 61).\nThey were women that were first with Him at His resurrection-morn;\nand women that brought tidings first to His disciples, that He\nwas risen from the dead (Luke 24:22, 23). Women, therefore, are\nhighly favoured, and show by these things that they are sharers\nwith us in the grace of life.\n\nNow the cook sent up to signify that supper was almost ready, and\nsent one to lay the cloth, the trenchers, and to set the salt and\nbread in order.\n\nThen said Matthew, The sight of this cloth, and of this fore-runner\nof the supper, begetteth in me a greater appetite to my food than\nI had before.\n\nGAIUS. So let all ministering doctrines to thee, in this life,\nbeget in thee a greater desire to sit at the supper of the great\nKing in His kingdom; for all preaching, books, and ordinances\nhere, are but as the laying of the trenchers, and as setting of\nsalt upon the board, when compared with the feast that our Lord\nwill make for us when we come to His house.\n\nSo supper came up;[233] and first, a heave-shoulder, and a wave-breast\n(Lev. 7:32-34; 10:14, 15), were set on the table before them, to\nshow that they must begin their meal with prayer and praise to\nGod (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted his\nheart up to God with; and with the wave-breast, where his heart\nlay, with that he used to lean upon his harp when he played. These\ntwo dishes were very fresh and good, and they all eat heartily well\nthereof.\n\nThe next they brought up, was a bottle of wine, red as blood (Deut.\n32:14). So Gaius said to them, Drink freely; this is the juice of\nthe true vine, that makes glad the heart of God and man (Judg.\n9:13; John 15:1). So they drank and were merry.\n\nThe next was a dish of milk well crumbed; but Gaius said, Let the\nboys have that, that they may grow thereby (1 Peter 2:1, 2). Then\nthey brought up in course a dish of butter and honey. Then said\nGaius, Eat freely of this; for this is good to cheer up, and\nstrengthen your judgments and understandings. This was our Lord's\ndish when He was a child: 'Butter and honey shall He eat, that He\nmay know to refuse the evil, and choose the good' (Isa. 7:15).\n\nThen they brought them up a dish of apples, and they were very\ngood tasted fruit. Then said Matthew, May we eat apples, since\nthey were such, by, and with which, the serpent beguiled our first\nmother?\n\nThen said Gaius-\n\n\nApples were they with which we were beguil'd\nYet sin, not apples, hath our souls defil'd.\nApples forbid, if eat, corrupt the blood;\nTo eat such, when commanded, does us good.\nDrink of His flagons, then, thou church, His dove,\nAnd eat His apples, who are sick of love.\n\n\nThen said Matthew, I made the scruple, because I awhile since was\nsick with eating of fruit.\n\nGAIUS. Forbidden fruit will make you sick but not what our Lord\nhas tolerated.\n\nWhile they were thus talking, they were presented with another\ndish, and it was a dish of nuts (Song. 6:11). Then said some at the\ntable, Nuts spoil tender teeth, especially the teeth of children;\nwhich when Gaius heard, he said--\n\n\nHard texts are nuts (I will not call them cheaters),\nWhose shells do keep their kernels from the eaters.\nOpe then the shells, and you shall have the meat;\nThey here are brought for you to crack and eat.\n\n\nThen were they very merry, and sat at the table a long time, talking\nof many things. Then said the old gentleman, My good landlord,\nwhile we are cracking your nuts, if you please, do you open this\nriddle:[234]\n\n\nA man there was though some did count him mad,\nThe more he cast away, the more he had.\n\n\nThen they all gave good heed, wondering what good Gaius would say;\nso he sat still awhile, and then thus replied--\n\n\nHe that bestows his goods upon the poor,\nShall have as much again, and ten times more.\n\n\nThen said Joseph, I dare say, Sir, I did not think you could have\nfound it out.\n\nOh! said Gaius, I have been trained up in this way a great while;\nnothing teaches like experience; I have learned of my Lord to be\nkind; and have found by experience, that I have gained thereby.\n'There is that scattereth, and yet increaseth; and there is that\nwithholdeth more than is meet; but it tendeth to poverty' (Prov.\n11:24). 'There is that maketh himself rich, yet hath nothing; there\nis that maketh himself poor, yet hath great riches'[235] (Prov.\n13:7). Then Samuel whispered to Christiana, his mother, and said,\nMother, this is a very good man's house, let us stay here a good\nwhile, and let my brother Matthew be married here to Mercy, before\nwe go any further.[236]\n\nThe which Gaius the host overhearing, said, With a very good will,\nmy child.\n\nSo they staid there more than a month, and Mercy was given to\nMatthew to wife.\n\nWhile they staid here, Mercy, as her custom was, would be making\ncoats and garments to give to the poor, by which she brought up a\nvery good report upon the Pilgrims.[237]\n\nBut to return again to our story. After supper the lads desired a\nbed; for that they were weary with travelling: then Gaius called\nto show them their chamber; but said Mercy, I will have them to\nbed. So she had them to bed, and they slept well; but the rest\nsat up all night; for Gaius and they were such suitable company,\nthat they could not tell how to part. Then after much talk of their\nLord, themselves, and their journey, old Mr. Honest, he that put\nforth the riddle to Gaius, began to nod. Then said Great-heart,\nWhat, Sir, you begin to be drowsy; come, rub up; now here is a\nriddle for you. Then said Mr. Honest, Let us hear it. Then said\nMr. Great-heart,\n\n\nHe that will kill, must first be overcome,\nWho live abroad would, first must die at home.\n\n\nHa! said Mr. Honest, it is a hard one, hard to expound, and harder\nto practise. But come, landlord, said he, I will, if you please,\nleave my part to you; do you expound it, and I will hear what you\nsay. No, said Gaius, it was put to you, and it is expected that\nyou should answer it. Then said the old gentleman,\n\n\nHe first by grace must conquer'd be,\nThat sin would mortify;\nAnd who, that lives, would convince me,\nUnto himself must die.[238]\n\n\nIt is right, said Gaius; good doctrine and experience teaches\nthis. For, first, until grace displays itself, and overcomes the\nsoul with its glory, it is altogether without heart to oppose sin;\nbesides if sin is Satan's cords, by which the soul lies bound, how\nshould it make resistance, before it is loosed from that infirmity?\n\nSecondly, nor will any, that knows either reason or grace, believe\nthat such a man can be a living monument of grace that is a slave\nto his own corruptions.\n\nAnd now it comes in my mind, I will tell you a story worth the\nhearing. There were two men that went on pilgrimage; the one began\nwhen he was young, the other when he was old. The young man had\nstrong corruptions to grapple with; the old man's were decayed\nwith the decays of nature. The young man trod his steps as even\nas did the old one, and was every way as light as he. Who now,\nor which of them, had their graces shining clearest, since both\nseemed to be alike\n\nHON. The young man's, doubtless. For that which heads it against\nthe greatest opposition, gives best demonstration that it is\nstrongest; especially when it also holdeth pace with that that\nmeets not with half so much; as, to be sure, old age does not.[239]\nBesides, I have observed that old men have blessed themselves with\nthis mistake, namely, taking the decays of nature for a gracious\nconquest over corruptions, and so have been apt to beguile\nthemselves. Indeed, old men that are gracious, are best able to\ngive advice to them that are young, because they have seen most\nof the emptiness of things. But yet, for an old and a young [man]\nto set out both together, the young one has the advantage of the\nfairest discovery of a work of grace within him, though the old\nman's corruptions are naturally the weakest.\n\nThus they sat talking till break of day. Now, when the family was\nup, Christiana bid her son James that he should read a chapter; so\nhe read the fifty-third of Isaiah. When he had done, Mr. Honest\nasked, why it was said that the Saviour is said to come 'out of a\ndry ground'; and also, that 'He had no form or comeliness in him?'\n\nGREAT-HEART. Then said Mr. Great-heart, To the first, I answer,\nBecause the church of the Jews, of which Christ came, had then\nlost almost all the sap and spirit of religion. To the second, I\nsay, The words are spoken in the person of the unbelievers, who,\nbecause they want that eye that can see into our Prince's heart,\ntherefore they judge of Him by the meanness of His outside. Just\nlike those that know not that precious stones are covered over with\na homely crust; who, when they have found one, because they know\nnot what they have found, cast it again away, as men do a common\nstone.\n\nWell, said Gaius, now you are here, and since, as I know, Mr.\nGreat-heart is good at his weapons, if you please, after we have\nrefreshed ourselves, we will walk into the fields, to see if we can\ndo any good.[240] About a mile from hence, there is one Slay-good,\na giant that does much annoy the King's highway in these parts;\nand I know whereabout his haunt is. He is master of a number of\nthieves; it would be well if we could clear these parts of him. So\nthey consented, and went, Mr. Great-heart with his sword, helmet,\nand shield, and the rest with spears and staves.[241] When they\ncame to the place where he was, they found him with one Feeble-mind\nin his hands, whom his servants had brought unto him, having taken\nhim in the way. Now the giant was rifling him, with a purpose, after\nthat, to pick his bones, for he was of the nature of flesh-eaters.\n\nWell, so soon as he saw Mr. Great-heart and his friends at the\nmouth of his cave, with their weapons, he demanded what they wanted.\n\nGREAT-HEART. We want thee; for we are come to revenge the quarrel\nof the many that thou hast slain of the pilgrims, when thou hast\ndragged them out of the King's highway; wherefore, come out of\nthy cave. So he armed himself and came out; and to a battle they\nwent, and fought for above an hour, and then stood still to take\nwind.\n\nSLAY. Then said the giant, Why are you here on my ground?\n\nGREAT-HEART. To revenge the blood of pilgrims, as I also told thee\nbefore. So they went to it again, and the giant made Mr. Great-heart\ngive back; but he came up again, and, in the greatness of his mind,\nhe let fly with such stoutness at the giant's head and sides, that\nhe made him let his weapon fall out of his hand; so he smote him,\nand slew him, and cut off his head, and brought it away to the\ninn. He also took Feeble-mind, the pilgrim, and brought him with\nhim to his lodgings. When they were come home, they showed his\nhead to the family, and then set it up, as they had done others\nbefore, for a terror to those that shall attempt to do as he\nhereafter.[242]\n\nThen they asked Mr. Feeble-mind how he fell into his hands?\n\nFEEBLE-MIND. Then said the poor man, I am a sickly man, as you\nsee; and, because death did usually once a day knock at my door,\nI thought I should never be well at home; so I betook myself to a\npilgrim's life, and have traveled hither from the town of Uncertain,\nwhere I and my father were born. I am a man of no strength at all\nof body, nor yet of mind; but would, if I could, though I can but\ncrawl, spend my life in the pilgrim's way.[243] When I came at\nthe gate that is at the head of the way, the Lord of that place\ndid entertain me freely; neither objected He against my weakly\nlooks, nor against my feeble mind; but gave me such things that\nwere necessary for my journey, and bid me hope to the end. When\nI came to the house of the Interpreter, I received much kindness\nthere; and because the Hill Difficulty was judged too hard for\nme, I was carried up that by one of His servants. Indeed, I have\nfound much relief from pilgrims, though none were willing to go so\nsoftly as I am forced to do; yet still, as they came on, they bid\nme be of good cheer, and said that it was the will of their Lord\nthat comfort should be given to the feeble-minded, and so went\non their own pace (1 Thess. 5:14). When I was come up to Assault\nLane, then this giant met with me, and bid me prepare for an\nencounter; but, alas! feeble one that I was, I had more need of\na cordial. So he came up and took me. I conceited he should not\nkill me. Also, when he had got me into his den, since I went not\nwith him willingly, I believed I should come out alive again;\nfor I have heard, that not any pilgrim that is taken captive by\nviolent hands, if he keeps heart-whole towards his Master, is, by\nthe laws of Providence, to die by the hand of the enemy. Robbed\nI looked to be, and robbed to be sure I am; but I am, as you see,\nescaped with life; for the which I thank my King as author, and\nyou as the means. Other brunts I also look for; but this I have\nresolved on, to wit, to run when I can, to go when I cannot run,\nand to creep when I cannot go. As to the main, I thank Him that\nloves me, I am fixed. My way is before me, my mind is beyond the\nriver that has no bridge, though I am, as you see, but of a feeble\nmind.[244]\n\nHON. Then said old Mr. Honest, Have you not, some time ago, been\nacquainted with one Mr. Fearing, a pilgrim.\n\nFEEBLE. Acquainted with him! Yes; he came from the town of\nStupidity, which lieth four degrees to the northward of the City\nof Destruction, and as many off of where I was born; yet we were\nwell acquainted, for, indeed, he was my uncle, my father's brother.\nHe and I have been much of a temper. He was a little shorter than\nI, but yet we were much of a complexion.\n\nHON. I perceive you know him; and I am apt to believe also, that\nyou were related one to another; for you have his whitely look, a\ncast like his with your eye, and your speech is much alike.\n\nFEEBLE. Most have said so that have known us both; and besides,\nwhat I have read in him, I have, for the most part, found in myself.\n\nGAIUS. Come, Sir, said good Gaius, be of good cheer, you are welcome\nto me, and to my house, and what thou hast a mind to, call for\nfreely; and what thou wouldest have my servants do for thee, they\nwill do it with a ready mind.\n\nThen said Mr. Feeble-mind, This is unexpected favour, and as the\nsun shining out of a very dark cloud. Did Giant Slay-good intend\nme this favour when he stopped me, and resolved to let me go no\nfurther? Did he intend, that after he had rifled my pockets, I\nshould go to Gaius, mine host? Yet so it is.[245]\n\nNow, just as Mr. Feeble-mind and Gaius were thus in talk, there\ncomes one running, and called at the door, and told that, about a\nmile and a half off, there was one Mr. Not-right, a pilgrim, struck\ndead upon the place where he was with a thunder-bolt.[246]\n\nFEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me some\ndays before I came so far as hither, and would be my company-keeper.\nHe also was with me when Slay-good, the giant, took me; but he\nwas nimble of his heels, and escaped. But, it seems, he escaped\nto die, and I was took to live.[247]\n\n\nWhat, one would think, doth seek to slay outright,\nOfttimes delivers from the saddest plight.\nThat very providence, whose face is death,\nDoth ofttimes to the lowly life bequeath.\nI taken was, he did escape and flee;\nHands cross'd gives death to him, and life to me.\n\n\nNow, about this time, Matthew and Mercy were married. Also Gaius\ngave his daughter Phoebe to James, Matthew's brother, to wife;\nafter which time they yet staid above ten days at Gaius' house,\nspending their time, and the seasons, like as pilgrims used to\ndo.[248]\n\nWhen they were to depart, Gaius made them a feast, and they did eat\nand drink, and were merry. Now the hour was come that they must\nbe gone; wherefore, Mr. Great-heart called for a reckoning; but\nGaius told him, that at his house it was not the custom for pilgrims\nto pay for their entertainment. He boarded them by the year, but\nlooked for his pay from the good Samaritan, who had promised him,\nat his return, whatsoever charge he was at with them, faithfully\nto repay him (Luke 10:34, 35). Then said Mr. Great-heart to him,\n\nGREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dost\nto the brethren, and to strangers; which have borne witness of\nthy charity before the church; whom if thou (yet) bring forward\non their journey after a godly sort, thou shalt do well' (3 John\n5, 6). Then Gaius took his leave of them all, and of his children,\nand particularly of Mr. Feeble-mind. He also gave him something\nto drink by the way.\n\nNow Mr. Feeble-mind, when they were going out of the door, made as\nif he intended to linger; the which when Mr. Great-heart espied,\nhe said, Come, Mr. Feeble-Mind, pray do you go along with us, I\nwill be your conductor, and you shall fare as the rest.\n\nFEEBLE. Alas! I want a suitable companion; you are all lusty and\nstrong; but I, as you see, am weak; I choose, therefore, rather\nto come behind, lest, by reason of my many infirmities, I should\nbe both a burden to myself and to you. I am, as I said, a man of\na weak and feeble mind, and shall be offended and made weak at\nthat which others can bear. I shall like no laughing; I shall like\nno gay attire; I shall like no unprofitable questions. Nay, I\nam so weak a man, as to be offended with that which others have\nliberty to do. I do not yet know all the truth; I am a very ignorant\nChristian man; sometimes, if I hear some rejoice in the Lord, it\ntroubles me, because I can not do so too. It is with me, as it\nis with a weak man among the strong, or as with a sick man among\nthe healthy, or as a lamp despised ('He that is ready to slip with\nhis feet, is as a lamp despised in the thought of him that is at\nease' Job 12:5), so that I know not what to do.[249]\n\nGREAT-HEART. But, brother, said. Mr. Great-heart, I have it in\ncommission to 'comfort the feeble-minded,' and to 'support the\nweak' (1 Thess. 5:14). You must needs go along with us; we will\nwait for you; we will lend you our help (Rom. 14:1); we will deny\nourselves of some things, both opinionative and practical, for\nyour sake (1 Cor. 8), we will not enter into doubtful disputations\nbefore you; we will be made all things to you, rather than you\nshall be left behind[250] (1 Cor. 9:22).\n\nNow all this while they were at Gaius' door; and behold, as they\nwere thus in the heat of their discourse, Mr. Ready-to-halt came\nby, with his crutches [promises] in his hand (Psa. 38:17); and he\nalso was going on pilgrimage.\n\nFEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thou\nhither? I was but just now complaining, that I had not a suitable\ncompanion, but thou art according to my wish. Welcome, welcome,\ngood Mr. Ready-to-halt, I hope thee and I may be some help.\n\nREADY-TO-HALT. I shall be glad of thy company, said the other; and\ngood Mr. Feeble-mind, rather than we will part, since we are thus\nhappily met, I will lend thee one of my crutches.[251]\n\nFEEBLE. Nay, said he, though I thank thee for thy goodwill, I\nam not inclined to halt before I am lame. Howbeit, I think, when\noccasion is, it may help me against a dog.[252]\n\nREADY. If either myself or my crutches can do thee a pleasure, we\nare both at thy command, good Mr. Feeble-mind.\n\nThus therefore they went on; Mr. Great-heart and Mr. Honest went\nbefore, Christiana and her children went next, and Mr. Feeble-mind\nand Mr. Ready-to-halt, came behind with his crutches.[253] Then\nsaid Mr. Honest,\n\nHON. Pray, Sir, now we are upon the road, tell us some profitable\nthings of some that have gone on pilgrimage before us.\n\nGREAT-HEART. With a good will. I suppose you have heard how Christian\nof old did meet with Apollyon in the Valley of Humiliation; and\nalso what hard work he had, to go through the Valley of the Shadow\nof Death. Also I think you cannot but have heard how Faithful\nwas put to it with Madam Wanton, with Adam the first, with one\nDiscontent, and Shame, four as deceitful villains as a man can\nmeet with upon the road.\n\nHON. Yes, I have heard of all this; but indeed, good Faithful was\nhardest put to it with Shame; he was an unwearied one.\n\nGREAT-HEART. Aye; for, as the Pilgrim well said, he of all men had\nthe wrong name.\n\nHON. But pray, Sir, where was it that Christian and Faithful met\nTalkative? That same was also a notable one.\n\nGREAT-HEART. He was a confident fool, yet many follow his ways.\n\nHON. He had like to have beguiled Faithful.\n\nGREAT-HEART. Aye, but Christian put him into a way quickly to\nfind him out. Thus they went on till they came at the place where\nEvangelist met with Christian and Faithful, and prophesied to them\nof what should befall them at Vanity Fair.\n\nGREAT-HEART. Then said their guide, Hereabouts did Christian and\nFaithful meet with Evangelist, who prophesied to them of what\ntroubles they should meet with at Vanity Fair.\n\nHON. Say you so? I dare say it was a hard chapter that then he did\nread unto them.[254]\n\nGREAT-HEART. It was so; but he gave them encouragement withal. But\nwhat do we talk of them? they were a couple of lion-like men; they\nhad set their faces like flint. Don't you remember how undaunted\nthey were when they stood before the judge?\n\nHON. Well, Faithful bravely suffered.\n\nGREAT-HEART. So he did, and as brave things came on it; for Hopeful\nand some others, as the story relates it, were converted by his\ndeath.\n\nHON. Well, but pray go on; for you are well acquainted with things.\n\nGREAT-HEART. Above all that Christian met with after he had passed\nthrough Vanity Fair, one By-ends was the arch one.\n\nHON. By-ends! What was he?\n\nGREAT-HEART. A very arch fellow; a downright hypocrite. One that\nwould be religious which way ever the world went; but so cunning,\nthat he would be sure neither to lose nor suffer for it. He had\nhis mode of religion for every fresh occasion; and his wife was as\ngood at it as he. He would turn and change from opinion to opinion;\nyea, and plead for so doing too. But, so far as I could learn,\nhe came to an ill end with his by-ends; nor did I ever hear that\nany of his children were ever of any esteem with any that truly\nfeared God.\n\nNow, by this time, they were come within sight of the town of\nVanity, where Vanity Fair is kept. So, when they saw that they were\nso near the town, they consulted with one another, how they should\npass through the town; and some said one thing, and some another.\nAt last Mr. Great-heart said, I have, as you may understand, often\nbeen a conductor of pilgrims through this town; now I am acquainted\nwith one Mr. Mnason, a Cyprusian by nation, an old disciple, at\nwhose house we may lodge (Acts 21:16). If you think good, said\nhe, we will turn in there.[255]\n\nContent, said old Honest; Content, said Christiana; Content, said\nMr. Feeble-mind; and so they said all. Now, you must think, it was\neven-tide by that they got to the outside of the town; but Mr.\nGreat-heart knew the way to the old man's house. So thither they\ncame; and he called at the door, and the old man within knew his\ntongue so soon as ever he heard it; so he opened, and they all\ncame in. Then said Mnason their host, How far have ye come today?\nSo they said, From the house of Gaius our friend. I promise you,\nsaid he, you have gone a good stitch, you may well be a weary;\nsit down. So they sat down.\n\nGREAT-HEART. Then said their guide, Come, what cheer, Sirs? I dare\nsay you are welcome to my friend.\n\nMNASON. I also, said Mr. Mnason, do bid you welcome, and, whatever\nyou want, do but say, and we will do what we can to get it for\nyou.\n\nHON. Our great want, a while since, was harbour and good company,\nand now I hope we have both.\n\nMNASON. For harbour, you see what it is; but for good company,\nthat will appear in the trial.\n\nGREAT-HEART. Well, said Mr. Great-heart, will you have the Pilgrims\nup into their lodging?\n\nMNASON. I will, said Mr. Mnason. So he had them to their respective\nplaces; and also showed them a very fair dining-room, where they\nmight be, and sup together, until time was come to go to rest.\n\nNow, when they were set in their places, and were a little cheery\nafter their journey, Mr. Honest asked his landlord, if there were\nany store of good people in the town?\n\nMNASON. We have a few, for indeed they are but a few, when compared\nwith them on the other side.\n\nHON. But how shall we do to see some of them? for the sight\nof good men to them that are going on pilgrimage, is like to the\nappearing of the moon and the stars to them that are sailing upon\nthe seas.[256]\n\nThen Mr. Mnason stamped with his foot, and his daughter Grace\ncame up; so he said unto her, Grace, go you, tell my friends, Mr.\nContrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-lie, and Mr.\nPenitent; that I have a friend or two at my house that have a mind\nthis evening to see them.\n\nSo Grace went to call them, and they came; and, after salutation\nmade, they sat down together at the table.\n\nThen said Mr. Mnason, their landlord, My neighbours, I have, as you\nsee, a company of strangers come to my house; they are Pilgrims;\nthey come from afar, and are going to mount Zion. But who, quoth\nhe, do you think this is? pointing with his finger to Christiana;\nit is Christiana, the wife of Christian, that famous Pilgrim,\nwho, with Faithful his brother, were so shamefully handled in our\ntown. At that they stood amazed, saying, We little thought to see\nChristiana, when Grace came to call us; wherefore this is a very\ncomfortable surprise. Then they asked her of her welfare, and if\nthese young men were her husband's sons? And when she had told\nthem they were, they said, The King whom you love and serve, make\nyou as your father, and bring you where he is in peace!\n\nHON. Then Mr. Honest (when they were all sat down) asked Mr.\nContrite, and the rest, in what posture their town was at present?\n\nCONTRITE. You may be sure we are full of hurry in fair-time. It\nis hard keeping our hearts and spirits in any good order, when we\nare in a cumbered condition. He that lives in such a place as this\nis, and that has to do with such as we have, has need of an item,\nto caution him to take heed, every moment of the day.\n\nHON. But how are your neighbours for quietness?\n\nCONTRITE. They are much more moderate now than formerly. You know\nhow Christian and Faithful were used at our town; but of late,\nI say, they have been far more moderate. I think the blood of\nFaithful lieth with load upon them till now; for since they burned\nhim, they have been ashamed to burn any more. In those days we\nwere afraid to walk the streets, but now we can show our heads.\nThen the name of a professor was odious; now, especially in some\nparts of our town (for you know our town is large), religion is\ncounted honourable.[257]\n\nThen said Mr. Contrite to them, Pray how fareth it with you in\nyour pilgrimage? How stands the country affected towards you?\n\nHON. It happens to us as it happeneth to wayfaring men; sometimes\nour way is clean, sometimes foul, sometimes up hill, sometimes\ndown hill; we are seldom at a certainty; the wind is not always\non our backs, nor is everyone a friend that we meet with in the\nway. We have met with some notable rubs already; and what are yet\nbehind, we know not; but for the most part, we find it true, that\nhas been talked of, of old, A good man must suffer trouble.\n\nCONTRITE. You talk of rubs; what rubs have you met withal?\n\nHON. Nay, ask Mr. Great-heart, our guide, for he can give the best\naccount of that.\n\nGREAT-HEART. We have been beset three or four times already.\nFirst, Christiana and her children were beset with two ruffians,\nthat they feared would a took away their lives. We were beset with\nGiant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we did\nrather beset the last, than were beset of him. And thus it was:\nAfter we had been some time at the house of 'Gaius, mine host, and\nof the whole church' (Rom. 16:23), we were minded upon a time to\ntake our weapons with us, and so go see if we could light upon any\nof those that were enemies to pilgrims (for we heard that there\nwas a notable one thereabouts). Now Gaius knew his haunt better\nthan I, because he dwelt thereabout; so we looked, and looked,\ntill at last we discerned the mouth of his cave; then we were\nglad, and plucked up our spirits. So we approached up to his den,\nand lo, when we came there, he had dragged, by mere force, into\nhis net, this poor man, Mr. Feeble-mind, and was about to bring\nhim to his end. But when he saw us, supposing, as we thought, he\nhad had another prey, he left the poor man in his hole, and came\nout. So we fell to it full sore, and he lustily laid about him;\nbut in conclusion, he was brought down to the ground, and his\nhead cut off, and set up by the way-side, for a terror to such as\nshould after practise such ungodliness. That I tell you the truth,\nhere is the man himself to affirm it, who was as a lamb taken out\nof the mouth of the lion.\n\nFEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to my\ncost, and comfort; to my cost, when he threatened to pick my bones\nevery moment; and to my comfort, when I saw Mr. Great-heart and\nhis friends with their weapons, approach so near for my deliverance.\n\nHOLY-MAN. Then said Mr. Holy-man, There are two things that they\nhave need to be possessed with, that go on pilgrimage; courage,\nand an unspotted life. If they have not courage, they can never\nhold on their way; and if their lives be loose, they will make the\nvery name of a Pilgrim stink.\n\nLOVE-SAINT. Then said Mr. Love-saint, I hope this caution is not\nneedful amongst you. But truly, there are many that go upon the\nroad, that rather declare themselves strangers to pilgrimage, than\nstrangers and pilgrims in the earth.\n\nDARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neither\nhave the pilgrim's need, nor the pilgrim's courage; they go not\nuprightly, but all awry with their feet; one shoe goes inward,\nanother outward, and their hosen out behind; there a rag, and there\na rent, to the disparagement of their Lord.\n\nPENITENT. These things, said Mr. Penitent, they ought to be troubled\nfor; nor are the pilgrims like to have that grace put upon them\nand their pilgrim's progress, as they desire, until the way is\ncleared of such spots and blemishes.\n\nThus they sat talking and spending the time, until supper was set\nupon the table; unto which they went and refreshed their weary\nbodies; so they went to rest. Now they stayed in this fair a great\nwhile, at the house of this Mr. Mnason, who, in process of time,\ngave his daughter Grace unto Samuel, Christiana's son, to wife,\nand his daughter Martha to Joseph.\n\nThe time, as I said, that they lay here, was long (for it was not\nnow as in former times). Wherefore the Pilgrims grew acquainted\nwith many of the good people of the town, and did them what service\nthey could. Mercy, as she was wont, laboured much for the poor;\nwherefore their bellies and backs blessed her, and she was there an\nornament to her profession.[258] And, to say the truth for Grace,\nPhoebe, and Martha, they were all of a very good nature, and did\nmuch good in their place. They were also all of them very fruitful;\nso that Christian's name, as was said before, was like to live in\nthe world.\n\nWhile they lay here, there came a monster out of the woods, and\nslew many of the people of the town. It would also carry away their\nchildren, and teach them to suck its whelps.[259] Now, no man in\nthe town durst so much as face this monster; but all men fled when\nthey heard of the noise of his coming.\n\nThe monster was like unto no one beast upon the earth; its body was\nlike a dragon, and it had seven heads and ten horns (Rev. 17:3).\nIt made great havoc of children, and yet it was governed by a\nwoman.[260] This monster propounded conditions to men, and such\nmen as loved their lives more than their souls, accepted of those\nconditions. So they came under.[261]\n\nNow this Mr. Great-heart, together with these that came to visit\nthe pilgrims at Mr. Mnason's house, entered into a covenant to go\nand engage this beast, if perhaps they might deliver the people\nof this town from the paws and mouth of this so devouring a serpent.\n\nThen did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, Mr. Dare-not-lie,\nand Mr. Penitent, with their weapons go forth to meet him. Now\nthe monster, at first, was very rampant, and looked upon these\nenemies with great disdain; but they so belaboured him, being\nsturdy men at arms, that they made him make a retreat; so they\ncame home to Mr. Mnason's house again.\n\nThe monster, you must know, had his certain seasons to come out\nin, and to make his attempts upon the children of the people of the\ntown; also these seasons did these valiant worthies watch him in,\nand did still continually assault him; insomuch, that in process\nof time he became not only wounded, but lame; also he has not made\nthat havoc of the townsmen's children, as formerly he has done.\nAnd it is verily believed by some, that this beast will die of his\nwounds.[262]\n\nThis, therefore, made Mr. Great-heart and his fellows of great fame\nin this town; so that many of the people that wanted their taste\nof things, yet had a reverend esteem and respect for them.[263]\nUpon this account therefore it was, that these pilgrims got not\nmuch hurt here. True, there were some of the baser sort, that\ncould see no more than a mole, nor understand more than a beast;\nthese had no reverence for these men, nor took they notice of\ntheir valour or adventures.[264]\n\nWell, the time grew on that the Pilgrims must go on their way,\nwherefore they prepared for their journey. They sent for their\nfriends; they conferred with them; they had some time set apart,\ntherein to commit each other to the protection of their Prince.\nThere were again, that brought them of such things as they had,\nthat were fit for the weak and the strong, for the women and the\nmen, and so laded them with such things as were necessary (Acts\n28:10).\n\nThen they set forward on their way; and their friends accompanying\nthem so far as was convenient, they again committed each other to\nthe protection of their King, and parted. They, therefore, that\nwere of the Pilgrims' company went on, and Mr. Great-heart went\nbefore them. Now the women and children being weakly, they were\nforced to go as they could bear; by this means Mr. Ready-to-halt\nand Mr. Feeble-mind had more to sympathize with their condition.\n\nWhen they were gone from the townsmen, and when their friends had\nbid them farewell; they quickly came to the place where Faithful\nwas put to death; there therefore they made a stand, and thanked\nHim that had enabled him to bear his cross so well; and the rather\nbecause they now found that they had a benefit by such a manly\nsuffering as his was.[265]\n\nThey went on, therefore, after this, a good way further, talking\nof Christian and Faithful; and how Hopeful joined himself to\nChristian after that Faithful was dead.\n\nNow they were come up with the Hill Lucre, where the silver mine\nwas, which took Demas off from his pilgrimage, and into which, as\nsome think, By-ends fell and perished; wherefore they considered\nthat. But when they were come to the old monument that stood over\nagainst the Hill Lucre, to wit, to the pillar of salt that stood\nalso within view of Sodom and its stinking lake; they marveled,\nas did Christian before, that men of that knowledge and ripeness\nof wit, as they were, should be so blinded as to turn aside here.\nOnly they considered again, that nature is not affected with the\nharms that others have met with, especially if that thing upon\nwhich they look, has an attracting virtue upon the foolish eye.\n\nI saw now that they went on, till they came at the river that was\non this side of the Delectable Mountains. To the river where the\nfine trees grow on both sides; and whose leaves, if taken inwardly,\nare good against surfeits, where the meadows are green all the\nyear long, and where they might lie down safely (Psa. 23).\n\nBy this river side, in the meadow, there were cotes and folds for\nsheep, a house built for the nourishing and bringing up of those\nlambs, the babes of those women that go on pilgrimage (Heb. 5:2).\nAlso there was here one that was intrusted with them, who could\nhave compassion, and that could gather these lambs with His arm,\nand carry them in His bosom, and that could gently lead those\nthat were with young (Isa. 40:11). Now to the care of THIS MAN,\nChristiana admonished her four daughters to commit their little ones,\nthat by these waters they might be housed, harboured, succoured,\nand nourished, and that none of them might be lacking in time to\ncome.[266] This Man, if any of them go astray, or be lost, He will\nbring them again; He will also bind up that which was broken, and\nwill strengthen them that are sick (Ezek. 34:11-16). Here they\nwill never want meat, and drink, and clothing; here they will be\nkept from thieves and robbers; for this Man will die before one\nof those committed to His trust shall be lost (Jer. 23:4).\n\nBesides, here they shall be sure to have good nurture and admonition,\nand shall be taught to walk in right paths, and that you know is\na favour of no small account. Also here, as you see, are delicate\nwaters, pleasant meadows, dainty flowers, variety of trees, and\nsuch as bear wholesome fruit; fruit not like that that Matthew ate\nof, that fell over the wall out of Beelzebub's garden; but fruit\nthat procureth health where there is none, and that continueth and\nincreaseth it where it is.[267]\n\nSo they were content to commit their little ones to Him; and that\nwhich was also an encouragement to them so to do, was, for that\nall this was to be at the charge of the King, and so was as an\nhospital for young children and orphans.\n\nNow they went on; and when they were come to By-path Meadow, to\nthe stile over which Christian went with his fellow Hopeful, when\nthey were taken by Giant Despair, and put into Doubting Castle;\nthey sat down and consulted what was best to be done; to wit, now\nthey were so strong, and had got such a man as Mr. Great-heart\nfor their conductor, whether they had not best to make an attempt\nupon the Giant, demolish his castle, and, if there were any pilgrims\nin it, to set them at liberty, before they went any further. So\none said one thing, and another said the contrary. One questioned\nif it were lawful to go upon unconsecrated ground; another said\nthey might, provided their end was good; but Mr. Great-heart said,\nThough that assertion offered last cannot be universally true,\nyet I have a commandment to resist sin, to overcome evil, to fight\nthe good fight of faith; and, I pray, with whom should I fight\nthis good fight, if not with Giant Despair? I will, therefore,\nattempt the taking away of his life, and the demolishing of Doubting\nCastle. Then said he, Who will go with me? Then said old Honest,\nI will. And so will we too, said Christiana's four sons, Matthew,\nSamuel, James, and Joseph; for they were young men and strong (1\nJohn 3:13, 14). So they left the women in the road, and with them\nMr. Feeble-mind and Mr. Ready-to-halt with his crutches, to be\ntheir guard, until they came back; for in that place though Giant\nDespair dwelt so near, they keeping in the road, a little child\nmight lead them (Isa. 11:6). So Mr. Great-heart, old Honest, and\nthe four young men, went to go up to Doubting Castle, to look for\nGiant Despair. When they came at the Castle-gate, they knocked\nfor entrance with an unusual noise. At that the old Giant comes\nto the gate, and Diffidence, his wife, follows. Then said he, Who,\nand what is he that is so hardy, as after this manner to molest\nthe Giant Despair?\n\nMr. Great-heart replied, It is I, Great-heart, one of the King of\nthe Celestial Country's conductors of pilgrims to their place;\nand I demand of thee that thou open thy gates for my entrance.\nPrepare thyself also to fight, for I am come to take away thy\nhead, and to demolish Doubting Castle.\n\nNow Giant Despair, because he was a giant, thought no man could\novercome him; and, again, thought he, since heretofore I have\nmade a conquest of angels, shall Great-heart make me afraid! So he\nharnessed himself, and went out. He had a cap of steel upon his\nhead, a breast-plate of fire girded to him, and he came out in iron\nshoes with a great club in his hand. Then these six men made up to\nhim, and beset him behind and before. Also when Diffidence, the\ngiantess, came up to help him, old Mr. Honest cut her down at\none blow. Then they fought for their lives, and Giant Despair was\nbrought down to the ground, but was very loath to die. He struggled\nhard, and had, as they say, as many lives as a cat; but Great-heart\nwas his death, for he left him not till he had severed his head\nfrom his shoulders.[268]\n\nThen they fell to demolishing Doubting Castle, that you know might\nwith ease be done, since Giant Despair was dead. They were seven\ndays in destroying of that; and in it of pilgrims they found one\nMr. Despondency, almost starved to death, and one Much-afraid, his\ndaughter; these two they saved alive. But it would have made you\na-wondered to have seen the dead bodies that lay here and there\nin the castle-yard, and how full of dead men's bones the dungeon\nwas.\n\nWhen Mr. Great-heart and his companions had performed this\nexploit, they took Mr. Despondency, and his daughter Much-afraid,\ninto their protection; for they were honest people, though they\nwere prisoners in Doubting Castle, to that tyrant Giant Despair.\nThey, therefore, I say, took with them the head of the Giant,\nfor his body they had buried under a heap of stones, and down to\nthe road and to their companions they came, and showed them what\nthey had done. Now when Feeble-mind and Ready-to-halt saw that it\nwas the head of Giant Despair indeed, they were very jocund and\nmerry.[269] Now Christiana, if need was, could play upon the viol,\nand her daughter Mercy upon the lute; so, since they were so merry\ndisposed, she played them a lesson, and Ready-to-halt would dance.\nSo he took Despondency's daughter, named Much-afraid, by the hand,\nand to dancing they went in the road. True, he could not dance\nwithout one crutch in his hand; but, I promise you, he footed\nit well. Also the girl was to be commended, for she answered the\nmusic handsomely.\n\nAs for Mr. Despondency, the music was not much to him; he was for\nfeeding rather than dancing, for that he was almost starved. So\nChristiana gave him some of her bottle of spirits, for present\nrelief, and then prepared him something to eat; and, in little\ntime, the old gentleman came to himself, and began to be finely\nrevived.\n\nNow I saw in my dream, when all these things were finished, Mr.\nGreat-heart took the head of Giant Despair, and set it upon a pole\nby the highway side, right over against the pillar that Christian\nerected for a caution to pilgrims that came after, to take heed of\nentering into his grounds.[270]\n\n\nThough Doubting Castle be demolish'd,\nAnd the Giant Despair hath lost his head,\nSin can rebuild the Castle, make't remain,\nAnd make Despair the Giant live again.\n\n\nThen he writ under it, upon a marble stone these verses following:\n\n\nThis the head of him, whose name only\nIn former times did pilgrims terrify.\nHis Castle's down; and Diffidence, his wife,\nBrave Master Great-heart has bereft of life.\nDespondency, his daughter Much-afraid,\nGreat-heart for them also the man has play'd;\nWho hereof doubts, if he'll but cast his eye\nUp hither, may his scruples satisfy.\nThis head also, when doubting cripples dance,\nDoth show from fears they have deliverance.\n\n\nWhen these men had thus bravely showed themselves against Doubting\nCastle, and had slain Giant Despair, they went forward; and went\non till they came to the Delectable Mountains, where Christian\nand Hopeful refreshed themselves with the varieties of the place.\nThey also acquainted themselves with the shepherds there, who\nwelcomed them, as they had done Christian before, unto the Delectable\nMountains.\n\nNow the Shepherds, seeing, so great a train follow Mr. Great-heart,\nfor with him they were well acquainted, they said unto him, Good\nSir, you have got a goodly company here. Pray, where did you find\nall these?\n\nThen Mr. Great-heart replied:\n\n\nFirst, here is Christiana and her train,\nHer sons, and her sons' wives, who like the wain,[271]\nKeep by the pole, and do by compass steer,\nFrom sin to grace, else they had not been here;\nNext, here's old Honest come on pilgrimage,\nReady-to-halt, too, who, I dare engage,\nTrue-hearted is, and so is Feeble-mind,\nWho willing was not to be left behind;\nDespondency, good man, is coming after,\nAnd so also is Much-afraid his daughter.\nMay we have entertainment here, or must\nWe further go? Let's know whereon to trust.\n\n\nThen said the Shepherds, This is a comfortable company. You are\nwelcome to us, for we have [comfort] for the feeble as for the\nstrong. Our Prince has an eye to what is done to the least of these;\ntherefore infirmity must not be a block to our entertainment (Matt.\n25:40). So they had them to the palace door, and then said unto\nthem, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; come\nin, Mr. Despondency, and Mrs. Much-afraid, his daughter.[272]\nThese, Mr. Great-heart, said the Shepherds to the guide, we call\nin by name, for that they are most subject to draw back; but as\nfor you, and the rest that are strong, we leave you to your wonted\nliberty. Then said Mr. Great-heart, This day I see that grace doth\nshine in your faces, and that you are my Lord's Shepherds indeed;\nfor that you have not pushed these diseased neither with side nor\nshoulder, but have rather strewed their way into the palace with\nflowers, as you should[273] (Ezek. 34:21). So the feeble and weak\nwent in, and Mr. Great-heart and the rest did follow. When they\nwere also set down, the Shepherds said to those of the weaker\nsort, What is it that you would have? for, said they, all things\nmust be managed here to the supporting of the weak, as well as\nthe warning of the unruly.\n\nSo they made them a feast of things easy of digestion, and that\nwere pleasant to the palate, and nourishing; the which, when they\nhad received, they went to their rest, each one respectively unto\nhis proper place. When morning was come, because the mountains\nwere high, and the day clear, and because it was the custom of the\nShepherds to show to the Pilgrims, before their departure, some\nrarities;[274] therefore, after they were ready, and had refreshed\nthemselves, the Shepherds took them out into the fields, and\nshowed them first what they had showed to Christian before. Then\nthey had them to some new places. The first was to Mount Marvel,\nwhere looked, and beheld a man at a distance, that tumbled the\nhills about with words. Then they asked the Shepherds what that\nshould mean? So they told them, that that man was a son of one\nGreat-grace, of whom you read in the First Part of the Records of\nthe Pilgrim's Progress. And he is set there to teach pilgrims how\nto believe down, or to tumble out of their way, what difficulties\nthey shall meet with, by faith[275] (Mark 11:23, 24). Then said\nMr. Great-heart, I know him. He is a man above many.\n\nThen they had them to another place, called Mount Innocent; and\nthere they saw a man clothed all in white, and two men, Prejudice\nand Ill-will, continually casting dirt upon him. Now, behold, the\ndirt, whatsoever they cast at him, would in little time fall off\nagain, and his garments would look as clear as if no dirt had been\ncast thereat.[276]\n\nThen said the Pilgrims, What means this? The Shepherds answered,\nThis man is named Godly-man, and this garment is to show the innocency\nof his life. Now, those that throw dirt at him, are such as hate\nhis well-doing; but, as you see the dirt will not stick upon his\nclothes, so it shall be with him that liveth truly innocently in\nthe world. Whoever they be that would make such men dirty, they\nlabour all in vain; for God, by that a little time is spent, will\ncause that their innocence shall break forth as the light, and\ntheir righteousness as the noon-day.\n\nThen they took them, and had them to Mount Charity, where they\nshowed them a man that had a bundle of cloth lying before him, out\nof which he cut coats and garments for the poor that stood about\nhim; yet his bundle or roll of cloth was never the less. Then said\nthey, What should this be? This is, said the Shepherds, to show\nyou, that he that has a heart to give of his labour to the poor,\nshall never want wherewithal. He that watereth shall be watered\nhimself. And the cake that the widow gave to the Prophet did not\ncause that she had ever the less in her barrel.\n\nThey had them also to a place where they saw one Fool, and one\nWant-wit, washing of an Ethiopian, with intention to make him\nwhite; but the more they washed him the blacker he was. They then\nasked the Shepherds what that should mean. So they told them,\nsaying, Thus shall it be with the vile person. All means used to\nget such a one a good name shall, in conclusion, tend but to make\nhim more abominable. Thus it was with the Pharisees, and so shall\nit be with all hypocrites.[277]\n\nThen said Mercy, the wife of Matthew, to Christiana, her mother,\nMother, I would, if it might be, see the hole in the hill, or that\ncommonly called the by-way to hell. So her mother brake her mind\nto the Shepherds. Then they went to the door. It was in the side of\na hill, and they opened it, and bid Mercy hearken awhile. So she\nhearkened, and heard one saying, Cursed be my father, for holding\nof my feet back from the way of peace and life; and another said,\nO that I had been torn in pieces, before I had, to save my life,\nlost my soul! and another said, If I were to live again, how would\nI deny myself, rather than come to this place! Then there was as\nif the very earth had groaned and quaked under the feet of this\nyoung woman for fear. So she looked white, and came trembling\naway, saying, Blessed be he and she that are delivered from this\nplace.[278] Now when the Shepherds had shown them all these things,\nthen they had them back to the palace, and entertained them with\nwhat the house would afford. But Mercy being a young and breeding\nwoman, longed for something that she saw there, but was ashamed\nto ask. Her mother-in-law then asked her what she ailed; for she\nlooked as one not well. Then said Mercy, There is a looking-glass\nhangs up in the dining-room, off which I cannot take my mind: if,\ntherefore, I have it not, I think I shall miscarry. Then said her\nmother, I will mention thy wants to the Shepherds, and they will\nnot deny it thee. But she said, I am ashamed that these men should\nknow that I longed. Nay, my daughter, said she, it is no shame but\na virtue, to long for such a thing as that. So Mercy said, Then,\nmother, if you please, ask the Shepherds if they are willing to\nsell it.\n\nNow the glass was one of a thousand. It would present a man, one\nway, with his own features exactly (James 1:23); and, turn it but\nanother way, and it would show one the very face and similitude of\nthe Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talked\nwith them that can tell, and they have said, that they have seen\nthe very crown of thorns upon His head, by looking in that glass;\nthey have therein also seen the holes in His hands, in His feet,\nand His side (2 Cor. 3:18). Yea, such an excellency is there in\nthat glass, that it will show Him, to one where they have a mind\nto see Him; whether living or dead; whether in earth or Heaven;\nwhether in a state of humiliation, or in His exaltation; whether\ncoming to suffer, or coming to reign.[279]\n\nChristiana, therefore, went to the Shepherds apart[280]--now\nthe names of the Shepherds are Knowledge, Experience, Watchful,\nand Sincere--and said unto them, There is one of my daughters, a\nbreeding woman, that I think doth long for something that she hath\nseen in this house; and she thinks she shall miscarry, if she shall\nby you be denied.\n\nEXPERIENCE. Call her, call her; she shall assuredly have what we\ncan help her to. So they called her, and said to her, Mercy, what\nis that thing thou wouldst have? Then she blushed, and said, The\ngreat glass that hangs up in the dining-room. So Sincere ran and\nfetched it, and, with a joyful consent, it was given her. Then she\nbowed her head, and gave thanks, and said, By this I know that I\nhave obtained favour in your eyes.\n\nThey also gave to the other young women such things as they\ndesired, and to their husbands great commendations, for that they\nhad joined with Mr. Great-heart, to the slaying of Giant Despair,\nand the demolishing of Doubting Castle.\n\nAbout Christiana's neck, the Shepherds put a bracelet, and so they\ndid about the necks of her four daughters; also they put earrings\nin their ears, and jewels on their foreheads.[281]\n\nWhen they were minded to go hence, they let them go in peace, but\ngave not to them those certain cautions which before were given to\nChristian and his companion. The reason was, for that these had\nGreat-heart to be their guide, who was one that was well acquainted\nwith things, and so could give them their cautions more seasonably;\nto wit, even then when the danger was nigh the approaching.\n\nWhat cautions Christian and his companion had received of the\nShepherds, they had also lost, by that the time was come that they\nhad need to put them in practice. Wherefore, here was the advantage\nthat this company had over the other.\n\n\nFrom hence they went on singing, and they said,\nBehold, how fitly are the stages set\nFor their relief that pilgrims are become!\nAnd how they us receive without one let,\nThat makes the other life our mark and home!\n\nWhat novelties they have to us they give,\nThat we, though Pilgrims, joyful lives may live;\nThey do upon us, too, such things bestow,\nThat show we Pilgrims are, where'er we go.\n\n\nWhen they were gone from the Shepherds, they quickly came to the\nplace where Christian met with one Turn-away, that dwelt in the\ntown of Apostasy. Wherefore of him Mr. Great-heart, their guide,\ndid now put them in mind, saying, This is the place where Christian\nmet with one Turn-away, who carried with him the character of\nhis rebellion at his back. And this I have to say concerning this\nman; he would hearken to no counsel, but once falling, persuasion\ncould not stop him.\n\nWhen he came to the place where the Cross and the Sepulchre were,\nhe did meet with one that did bid him look there, but he gnashed\nwith his teeth, and stamped, and said, he was resolved to go back\nto his own town. Before he came to the gate, he met with Evangelist,\nwho offered to lay hands on him, to turn him into the way again.\nBut this Turn-away resisted him, and having done much despite\nunto him, he got away over the wall, and so escaped his hand (Heb.\n10:26-29).\n\nThen they went on; and just at the place where Little-faith formerly\nwas robbed, there stood a man with his sword drawn, and his face\nall bloody. Then said Mr. Great-heart, What art thou? The man made\nanswer, saying, I am one whose name is Valiant-for-truth. I am a\npilgrim, and am going to the Celestial City. Now, as I was in my\nway, there were three men did beset me, and propounded unto me\nthese three things: 1. Whether I would become one of them. 2. Or\ngo back from whence I came. 3. Or die upon the place.[282] To\nthe first, I answered, I had been a true man a long season, and\ntherefore it could not be expected that I now should cast in my\nlot with thieves (Prov. 1:10-14). Then they demanded what I would\nsay to the second. So I told them that the place from whence I\ncame, had I not found incommodity there, I had not forsaken it at\nall; but finding it altogether unsuitable to me, and very unprofitable\nfor me, I forsook it for this way. Then they asked me what I said\nto the third. And I told them, My life cost more dear far, than\nthat I should lightly give it away. Besides, you have nothing to\ndo thus to put things to my choice; wherefore, at your peril be it,\nif you meddle. Then these three, to wit, Wild-head, Inconsiderate,\nand Pragmatic, drew upon me, and I also drew upon them.\n\nSo we fell to it, one against three, for the space of above three\nhours. They have left upon me, as you see, some of the marks of\ntheir valour, and have also carried away with them some of mine.\nThey are but just now gone. I suppose they might, as the saying\nis, heard your horse dash, and so they betook them to flight.\n\nGREAT-HEART. But here was great odds, three against one.\n\nVALIANT. It is true; but little or more are nothing to him that\nhas the truth on his side. 'Though an host should encamp against\nme,' said one, 'my heart shall not fear; though war should rise\nagainst me, in this will I be confident' (Psa. 27:3). Besides,\nsaith he, I have read in some records, that one man has fought\nan army. And how many did Samson slay with the jaw-bone of an\nass?[283] (Judg. 15:15, 16).\n\nGREAT-HEART. Then said the guide, Why did you not cry out, that\nsome might have come in for your succour?\n\nVALIANT. So I did, to my King, who, I knew, could hear, and afford\ninvisible help, and that was sufficient for me.\n\nGREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thou\nhast worthily behaved thyself. Let me see thy sword. So he showed\nit him. When he had taken it in his hand, and looked thereon a\nwhile, he said, Ha! it is a right Jerusalem blade (Isa. 2:3).\n\nVALIANT. It is so. Let a man have one of these blades, with a hand\nto wield it and skill to use it, and he may venture upon an angel\nwith it. He need not fear its holding, if he can but tell how to\nlay on. Its edges will never blunt. It will cut flesh and bones,\nand soul and spirit, and all (Eph. 6:12-17; Heb. 4:12).\n\nGREAT-HEART. But you fought a great while; I wonder you was not\nweary.\n\nVALIANT. I fought till my sword did cleave to my hand; and when\nthey were joined together, as if a sword grew out of my arm, and\nwhen the blood ran through my fingers, then I fought with most\ncourage[284] (2 Sam. 23:10).\n\nGREAT-HEART. Thou hast done well. Thou hast 'resisted unto blood,\nstriving against sin.' Thou shalt abide by us, come in and go out\nwith us, for we are thy companions.\n\nThen they took him, and washed his wounds, and gave him of what\nthey had to refresh him; and so they went on together. Now, as\nthey went on, because Mr. Great-heart was delighted in him, for\nhe loved one greatly that he found to be a man of his hands, and\nbecause there were with his company them that were feeble and weak,\ntherefore he questioned with him about many things; as, first,\nwhat countryman he was?[285]\n\nVALIANT. I am of Dark-land; for there I was born, and there my\nfather and mother are still.\n\nGREAT-HEART. Dark-land, said the guide; doth not that lie up on\nthe same coast with the City of Destruction?\n\nVALIANT. Yes, it doth. Now, that which caused me to come on\npilgrimage was this; we had one Mr. Tell-true came into our parts,\nand he told it about what Christian had done, that went from the\nCity of Destruction; namely, how he had forsaken his wife and\nchildren, and had betaken himself to a pilgrim's life. It was also\nconfidently reported, how he had killed a serpent that did come out\nto resist him in his journey, and how he got through to whither he\nintended. It was also told, what welcome he had at all his Lord's\nlodgings, especially when he came to the gates of the Celestial City;\nfor there, said the man, he was received with sound of trumpet,\nby a company of Shining Ones. He told it also, how all the bells\nin the city did ring for joy at his reception, and what golden\ngarments he was clothed with, with many other things that now I\nshall forbear to relate. In a word, that man so told the story of\nChristian and his travels, that my heart fell into a burning haste\nto be gone after him; nor could father or mother stay me! So I got\nfrom them, and am come thus far on my way.\n\nGREAT-HEART. You came in at the gate, did you not?\n\nVALIANT. Yes, yes; for the same man also told us that all would\nbe nothing, if we did not begin to enter this way at the gate.[286]\n\nGREAT-HEART. Look you, said the guide to Christiana, the pilgrimage\nof your husband, and what he has gotten thereby, is spread abroad\nfar and near.\n\nVALIANT. Why, is this Christian's wife?\n\nGREAT-HEART. Yes, that it is; and these are also her four sons.\n\nVALIANT. What! and going on pilgrimage too?\n\nGREAT-HEART. Yes, verily; they are following after.\n\nVALIANT. It glads me at heart. Good man! how joyful will he be when\nhe shall see them that would not go with him, yet to enter after\nhim in at the gates into the City!\n\nGREAT-HEART. Without doubt it will be a comfort to him; for, next\nto the joy of seeing himself there, it will be a joy to meet there\nhis wife and children.\n\nVALIANT. But, now you are upon that, pray let me hear your opinion\nabout it. Some make a question, Whether we shall know one another\nwhen we are there.\n\nGREAT-HEART. Do they think they shall know themselves then, or\nthat they shall rejoice to see themselves in that bliss? and if\nthey think they shall know and do these, why not know others, and\nrejoice in their welfare also?[287]\n\nAgain, since relations are our second self, though that state will\nbe dissolved there; yet why may it not be rationally concluded,\nthat we shall be more glad to see them there, than to see they\nare wanting?\n\nVALIANT. Well, I perceive whereabouts you are as to this. Have you\nany more things to ask me about my beginning to come on pilgrimage?[288]\n\nGREAT-HEART, Yes. Was your father and mother willing that you\nshould become a pilgrim?\n\nVALIANT. O no! They used all means imaginable to persuade me to\nstay at home.\n\nGREAT-HEART, What could they say against it?\n\nVALIANT. They said it was an idle life; and if I myself were\nnot inclined to sloth and laziness, I would never countenance a\npilgrim's condition.[289]\n\nGREAT-HEART. And what did they say else?\n\nVALIANT. Why, they told me that it was a dangerous way; yea, the\nmost dangerous way in the world, said they, is that which the\npilgrims go.\n\nGREAT-HEART. Did they show wherein this way is so dangerous?\n\nVALIANT. Yes; and that in many particulars.\n\nGREAT-HEART. Name some of them.\n\nVALIANT. They told me of the Slough of Despond, where Christian\nwas well nigh smothered. They told me that there were archers\nstanding ready in Beelzebub Castle, to shoot them that should\nknock at the wicket-gate for entrance. They told me also of the\nwood, and dark mountains; of the Hill Difficulty; of the lions; and\nalso of the three giants, Bloody-man, Maul, and Slay-good. They\nsaid, moreover, that there was a foul fiend haunted the Valley of\nHumiliation, and that Christian was by him almost bereft of life.\nBesides, said they, you must go over the Valley of the Shadow\nof Death, where the hobgoblins are; where the light is darkness;\nwhere the way is full of snares, pits, traps, and gins. They told\nme also of Giant Despair, of Doubting Castle, and of the ruin that\nthe Pilgrims met with there. Further they said I must go over the\nEnchanted Ground: which was dangerous. And that, after all this, I\nshould find a river, over which I should find no bridge, and that\nthat river did be betwixt me and the Celestial Country.\n\nGREAT-HEART. And was this all?\n\nVALIANT. No. They also told me that this way was full of deceivers,[290]\nand of persons that laid in wait there to turn good men out of\nthe path.\n\nGREAT-HEART. But how did they make that out?\n\nVALIANT. They told me that Mr. Worldly-wiseman did there lie in\nwait to deceive. They also said, that there was Formality and\nHypocrisy continually on the road. They said also that By-ends,\nTalkative, or Demas would go near to gather me up; that the Flatterer\nwould catch me in his net; or that, with green-headed Ignorance,\nI would presume to go on to the gate, from whence he always was\nsent back to the hole that was in the side of the hill, and made\nto go the by-way to hell.\n\nGREAT-HEART. I promise you this was enough to discourage; but did\nthey make an end here?\n\nVALIANT. No; stay. They told me also of many that had tried that\nway of old, and that had gone a great way therein, to see if they\ncould find something of the glory there, that so many had so much\ntalked of from time to time; and how they came back again, and\nbefooled themselves for setting a foot out of doors in that path,\nto the satisfaction of all the country. And they named several\nthat did so; as Obstinate and Pliable, Mistrust and Timorous,\nTurn-away and old Atheist, with several more, who, they said, had\nsome of them, gone far to see if they could find; but not one of\nthem found so much advantage by going as amounted to the weight\nof a feather.[291]\n\nGREAT-HEART. Said they anything more to discourage you?\n\nVALIANT. Yes. They told me of one Mr. Fearing who was a pilgrim;\nand how he found this way so solitary, that he never had comfortable\nhour therein. Also that Mr. Despondency had like to have been\nstarved therein; yea, and also, which I had almost forgot, that\nChristian himself, about whom there has been such a noise, after\nall his ventures for a celestial crown, was certainly drowned in\nthe Black River, and never went foot further, however it was\nsmothered up.[292]\n\nGREAT-HEART. And did none of these things discourage you?\n\nVALIANT. No; they seemed but as so many nothings to me.\n\nGREAT-HEART. How came that about?\n\nVALIANT. Why, I still believed what Mr. Tell-true had said, and\nthat carried me beyond them all.\n\nGREAT-HEART. Then this was your victory, even your faith.\n\nVALIANT. It was so. I believed, by the grace of God, and therefore\ncame out, got into the way, fought all that set themselves against\nme, and, by believing, am come to this place.[293]\n\n\nWho would true valour see,\nLet him come hither;\nOne here will constant be,\nCome wind, come weather.\nThere's no discouragement\nShall make him once relent,\nHis first avow'd intent\nTo be a pilgrim.\n\nWho so beset him round\nWith dismal stories,\nDo but themselves confound.\nHis strength the more is;\nNo lion can him fright,\nHe'll with a giant fight;\nBut he will have a right\nTo be a pilgrim.\n\nHobgoblin nor foul fiend\nCan daunt his spirit;\nHe knows he at the end\nShall life inherit.\nThen fancies fly away,\nHe'll fear not what men say;\nHe'll labour night and day\nTo be a pilgrim.\n\n\nBy this time they were got to the Enchanted Ground,[294] where the\nair naturally tended to make one drowsy; and that place was all\ngrown over with briars and thorns, excepting here and there, where\nwas an Enchanted Arbour, upon which if a man sits, or in which, if\na man sleeps, it is a question, say some, whether ever he shall\nrise or wake again in this world.[295] Over this forest, therefore,\nthey went, both one and the other, and Mr. Great-heart went before,\nfor that he was the guide; and Mr. Valiant-for-truth, he came\nbehind, being there a guard, for fear, lest peradventure some\nfiend, or dragon, or giant, or thief, should fall upon their rear,\nand so do mischief. They went on here, each man with his sword\ndrawn in his hand, for they knew it was a dangerous place. Also\nthey cheered up one another as well as they could; Feeble-mind,\nMr. Great-heart commanded, should come up after him, and Mr.\nDespondency was under the eye of Mr. Valiant.[296]\n\nNow they had not gone far, but a great mist and darkness fell upon\nthem all, so that they could scarce, for a great while, see the one\nthe other; wherefore they were forced, for some time, to feel for\none another by words; for they walked not by sight.\n\nBut anyone must think that here was but sorry going for the best\nof them all; but how much worse for the women and children, who\nboth of feet and heart, were but tender. Yet so it was, that through\nthe encouraging words of he that led in the front, and of him that\nbrought them up behind, they made a pretty good shift to wag along.\n\nThe way also was here very wearisome, through dirt and slabbiness.\nNor was there on all this ground so much as one inn, or victualling\nhouse, therein to refresh the feebler sort. Here, therefore, was\ngrunting, and puffing, and sighing. While one tumbleth over a bush,\nanother sticks fast in the dirt; and the children, some of them,\nlost their shoes in the mire. While one cries out, I am down; and\nanother, Ho! where are you? and a third, The bushes have got such\nfast hold on me, I think I cannot get away from them.\n\nThen they came at an arbour, warm, and promising much refreshing\nto the Pilgrims; for it was finely wrought above the head, beautified\nwith greens, furnished with benches and settles.[297] It also had\nin it a soft couch, whereon the weary might lean. This, you must\nthink, all things considered, was tempting; for the Pilgrims\nalready began to be foiled with the badness of the way; but there\nwas not one of them that made so much as a motion to stop there.\nYea, for aught I could perceive, they continually gave so good\nheed to the advice of their guide, and he did so faithfully tell\nthem of dangers, and of the nature of dangers, when they were at\nthem, that usually, when they were nearest to them, they did most\npluck up their spirits, and hearten one another to deny the flesh.\nThis arbour was called The Slothful's Friend, on purpose to allure,\nif it might be, some of the pilgrims there to take up their rest\nwhen weary.\n\nI saw then in my dream, that they went on in this their solitary\nground, till they came to a place at which a man is apt to lose\nhis way.[298] Now, though when it was light, their guide could\nwell enough tell how to miss those ways that led wrong, yet in the\ndark he was put to a stand; but he had in his pocket a map of all\nways leading to, or from the Celestial City; wherefore he struck\na light, for he never goes also without his tinder-box, and takes\na view of his book or map, which bids him be careful, in that\nplace, to turn to the right-hand way. And had he not here been\ncareful to look in his map, they had all, in probability, been\nsmothered in the mud; for, just a little before them, and that at\nthe end of the cleanest way too, was a pit, none knows how deep,\nfull of nothing but mud, there made on purpose to destroy the\nPilgrims in.[299]\n\nThen thought I with myself, who that goeth on pilgrimage, but would\nhave one of these maps about him, that he may look when he is at\na stand, which is the way he must take.[300]\n\nThey went on, then, in this Enchanted Ground, till they came to\nwhere there was another arbour, and it was built by the highway-side.\nAnd in that arbour there lay two men, whose names were Heedless\nand Too-bold.[301] These two went thus far on pilgrimage; but here,\nbeing wearied with their journey, they sat down to rest themselves,\nand so fell fast asleep. When the Pilgrims saw them, they stood\nstill, and shook their heads; for they knew that the sleepers were\nin a pitiful case. Then they consulted what to do, whether to go\non and leave them in their sleep, or to step to them, and try to\nawake them. So they concluded to go to them, and awake them; that\nis, if they could; but with this caution, namely, to take heed\nthat themselves did not sit down nor embrace the offered benefit\nof that arbour.\n\nSo they went in, and spake to the men, and called each by his\nname,[302] for the guide, it seems, did know them; but there was\nno voice nor answer. Then the guide did shake them, and do what\nhe could to disturb them. Then said one of them, I will pay you\nwhen I take my money. At which the guide shook his head. I will\nfight so long as I can hold my sword in my hand, said the other.\nAt that one of the children laughed.\n\nThen said Christiana, What is the meaning of this? The guide said,\nThey talk in their sleep. If you strike them, beat them, or whatever\nelse you do to them, they will answer you after this fashion; or,\nas one of them said in old time, when the waves of the sea did\nbeat upon him, and he slept as one upon the mast of a ship, 'When\nshall I awake? I will seek it yet again' (Prov. 23:34, 35). You\nknow, when men talk in their sleep, they say anything, but their\nwords are not governed either by faith or reason. There is an\nincoherency in their words now, as there was before, betwixt their\ngoing on pilgrimage, and sitting down here.[303] This, then, is\nthe mischief of it, when heedless ones go on pilgrimage, it is\ntwenty to one but they are served thus; for this Enchanted Ground\nis one of the last refuges that the enemy to pilgrims has. Wherefore\nit is, as you see, placed almost at the end of the way, and so\nit standeth against us with the more advantage. For when, thinks\nthe enemy, will these fools be so desirous to sit down, as when\nthey are weary? and when so like to be weary, as when almost at\ntheir journey's end? Therefore it is, I say, that the Enchanted\nGround is placed so nigh to the Land Beulah, and so near the end\nof their race.[304] Wherefore, let pilgrims look to themselves,\nlest it happen to them as it has done to these, that, as you see,\nare fallen asleep, and none can wake them.[305]\n\nThen the Pilgrims desired, with trembling, to go forward; only they\nprayed their guide to strike a light, that they might go the rest\nof their way by the help of the light, of a lantern.[306] So he\nstruck a light, and they went by the help of that through the rest\nof this way, though the darkness was very great (2 Peter 1:19).\n\nBut the children began to be sorely weary; and they cried out unto\nHim that loveth pilgrims, to make their way more comfortable. So\nby that they had gone a little further, a wind arose, that drove\naway the fog; so the air became more clear.\n\nYet they were not off, by much, of the Enchanted Ground, only now\nthey could see one another better, and the way wherein they should\nwalk.\n\nNow, when they were almost at the end of this ground, they perceived\nthat, a little before them, was a solemn noise of one that was\nmuch concerned. So they went on and looked before them; and behold,\nthey saw, as they thought, a man upon his knees, with hands and\neyes lift up, and speaking, as they thought, earnestly to One that\nwas above.[307] They drew nigh, but could not tell what he said.\nSo they went softly till he had done. When he had done, he got up,\nand began to run towards the Celestial City. Then Mr. Great-heart\ncalled after him, saying, Soho! friend, let us have your company,\nif you go, as I suppose you do, to the Celestial City. So the man\nstopped, and they came up to him. But so soon as Mr. Honest saw\nhim, he said, I know this man. Then said Mr. Valiant-for-truth,\nPrithee, who is it? It is one, said he, who comes from whereabouts I\ndwelt. His name is Stand-fast; he is certainly a right good pilgrim.\n\nSo they came up one to another; and presently Stand-fast said to\nold Honest, Ho, father Honest, are you there? Aye, said he, that I\nam, as sure as you are there. Right glad am I, said Mr. Stand-fast,\nthat I have found you on this road. And as glad am I, said the\nother, that I espied you upon your knees. Then Mr. Stand-fast\nblushed, and said, But why, did you see me? Yes, that I did, quoth\nthe other, and with my heart was glad at the sight. Why, what did\nyou think? said Stand-fast. Think! said old Honest, what should I\nthink? I thought we had an honest man upon the road, and therefore\nshould have his company by and by. If you thought not amiss [said\nStand-fast], how happy am I; but if I be not as I should, I alone\nmust bear it. That is true, said the other; but your fear doth\nfurther confirm me, that things are right betwixt the Prince of\nPilgrims and your soul; for, saith he, 'Blessed is the man that\nfeareth always.'\n\nVALIANT. Well, but brother, I pray thee tell us what was it that\nwas the cause of thy being upon thy knees even now? Was it for\nthat some special mercies laid obligations upon thee, or how?\n\nSTAND-FAST. Why, we are, as you see, upon the Enchanted Ground;\nand as I was coming along, I was musing with myself of what a\ndangerous road the road in this place was, and how many that had\ncome even thus far on pilgrimage had here been stopped, and been\ndestroyed. I thought also of the manner of the death with which\nthis place destroyeth men. Those that die here, die of no violent\ndistemper. The death which such die is not grievous to them; for\nhe that goeth away in a sleep, begins that journey with desire\nand pleasure; yea, such acquiesce in the will of that disease.\n\nHON. Then Mr. Honest, interrupting of him, said, Did you see the\ntwo men asleep in the arbour?\n\nSTAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, for\naught I know, there they will lie till they rot (Prov. 10:7). But\nlet me go on in my tale. As I was thus musing, as I said, there\nwas one, in very pleasant attire, but old, who presented herself\nunto me, and offered me three things; to wit, her body, her purse,\nand her bed. Now, the truth is, I was both a-weary and sleepy;\nI am also as poor as an owlet,[308] and that, perhaps, the witch\nknew. Well, I repulsed her once and twice, but she put by my\nrepulses, and smiled. Then I began to be angry; but she mattered\nthat nothing at all. Then she made offers again, and said, If I\nwould be ruled by her, she would make me great and happy; for, said\nshe, I am the mistress of the world, and men are made happy by me.\nThen I asked her name, and she told me it was Madam Bubble.[309]\nThis set me further from her; but she still followed me with\nenticements. Then I betook me as you saw, to my knees; and with\nhands lift up, and cries, I prayed to Him that had said He would\nhelp.[310] So, just as you came up, the gentlewoman went her way.\nThen I continued to give thanks for this my great deliverance; for\nI verily believe she intended no good, but rather sought to make\nstop of me in my journey.[311]\n\nHON. Without doubt her designs were bad. But stay, now you talk\nof her, methinks I either have seen her, or have read some story\nof her.\n\nSTAND-FAST. Perhaps you have done both.\n\nHON. Madam Bubble! is she not a tall, comely dame, something of\na swarthy complexion?\n\nSTAND-FAST. Right, you hit it, she is just such a one.\n\nHON. Doth she not speak very smoothly, and give you a smile at the\nend of a sentence?\n\nSTAND-FAST. You fall right upon it again, for these are her very\nactions.\n\nHON. Doth she not wear a great purse by her side; and is not her\nhand often in it, fingering her money, as if that was her heart's\ndelight?\n\nSTAND-FAST. It is just so; had she stood by all this while, you\ncould not more amply have set her forth before me, nor have better\ndescribed her features.\n\nHON. Then he that drew her picture was a good limner, and he that\nwrote of her said true.[312]\n\nGREAT-HEART. This woman is a witch, and it is by virtue of her\nsorceries that this ground is enchanted. Whoever doth lay their\nhead down in her lap, had as good lay it down upon that block\nover which the axe doth hang; and whoever lay their eyes upon her\nbeauty, are counted the enemies of God (James 4:4; 1 John 2:15).\nThis is she that maintaineth in their splendour all those that are\nthe enemies of pilgrims. Yea, this is she that hath bought off\nmany a man from a pilgrim's life. She is a great gossipper; she\nis always, both she and her daughters, at one pilgrim's heels or\nanother, now commending, and then preferring the excellencies of\nthis life. She is a bold and impudent slut; she will talk with\nany man. She always laugheth poor pilgrims to scorn; but highly\ncommends the rich. If there be one cunning to get money in a\nplace, she will speak well of him from house to house; she loveth\nbanqueting and feasting mainly well; she is always at one full\ntable or another. She has given it out in some places, that she\nis a goddess, and therefore some do worship her. She has her times\nand open places of cheating; and she will say and avow it, that\nnone can show a good comparable to hers. She promiseth to dwell\nwith children's children, if they will but love and make much of\nher. She will cast out of her purse gold like dust, in some places,\nand to some persons. She loves to be sought after, spoken well of,\nand to lie in the bosoms of men. She is never weary of commending\nher commodities, and she loves them most that think best of her.\nShe will promise to some crowns and kingdoms, if they will but\ntake her advice; yet many hath she brought to the halter, and ten\nthousand times more to hell.\n\nSTAND-FAST. O, said Stand-fast, what a mercy is it that I did\nresist! for whither might she have drawn me!\n\nGREAT-HEART. Whither! nay, none but God knows whither. But, in\ngeneral, to be sure, she would have drawn thee into 'many foolish\nand hurtful lusts, which drown men in destruction and perdition'--(1\nTim. 6:9).\n\nIt was she that set Absalom against his father, and Jeroboam against\nhis master. It was she that persuaded Judas to sell his Lord, and\nthat prevailed with Demas to forsake the godly pilgrims' life;\nnone can tell of the mischief that she doth. She makes variance\nbetwixt rulers and subjects, betwixt parents and children, betwixt\nneighbour and neighbour, betwixt a man and his wife, betwixt a man\nand himself, betwixt the flesh and the heart.\n\nWherefore, good Master Stand-fast, be as your name is, and 'when\nyou have done all, Stand.'[313]\n\nAt this discourse there was, among the Pilgrims, a mixture of joy\nand trembling; but at length they brake out, and sang--\n\n\nWhat danger is the pilgrim in!\nHow many are his foes!\nHow many ways there are to sin\nNo living mortal knows.\nSome of the ditch shy are, yet can\nLie tumbling in the mire;\nSome, though they shun the frying-pan,\nDo leap into the fire.\n\n\nAfter this, I beheld until they were come unto the Land of Beulah,\nwhere the sun shineth night and day.[314] Here, because they were\nweary, they betook themselves a while to rest; and, because this\ncountry was common for pilgrims, and because the orchards and\nvineyards that were here belonged to the King of the Celestial\ncountry, therefore they were licensed to make bold with any of His\nthings. But a little while soon refreshed them here; for the bells\ndid so ring, and the trumpets continually sound so melodiously,\nthat they could not sleep; and yet they received as much refreshing,\nas if they had slept their sleep ever so soundly. Here also all\nthe noise of them that walked in the streets, was, More pilgrims\nare come to town. And another would answer, saying, And so many\nwent over the water, and were let in at the golden gates today.\nThey would cry again, There is now a legion of Shining Ones just\ncome to town, by which we know that there are more pilgrims upon\nthe road; for here they come to wait for them, and to comfort\nthem after all their sorrow. Then the Pilgrims got up, and walked\nto and fro; but how were their ears now filled with heavenly\nnoises, and their eyes delighted with celestial visions! In this\nland they heard nothing, saw nothing, felt nothing, smelled nothing,\ntasted nothing, that was offensive to their stomach or mind; only\nwhen they tasted of the water of the river over which they were\nto go, they thought that tasted a little bitterish to the palate,\nbut it proved sweeter when it was down.\n\nIn this place there was a record kept of the names of them that had\nbeen pilgrims of old, and a history of all the famous acts that\nthey had done. It was here also much discoursed how the river to\nsome had had its flowings, and what ebbings it has had while others\nhave gone over. It has been in a manner dry for some, while it\nhas overflowed its banks for others.\n\nIn this place the children of the town would go into the King's\ngardens, and gather nosegays for the Pilgrims, and bring them to them\nwith much affection. Here also grew camphire, with spikenard, and\nsaffron, calamus, and cinnamon, with all its trees of frankincense,\nmyrrh, and aloes, with all chief spices. With these the Pilgrims'\nchambers were perfumed, while they staid here; and with these were\ntheir bodies anointed, to prepare them to go over the river when\nthe time appointed was come.\n\nNow, while they lay here, and waited for the good hour, there was\na noise in the town, that there was a post come from the Celestial\nCity, with matter of great importance to one Christiana, the wife\nof Christian the Pilgrim. So inquiry was made for her, and the\nhouse was found out where she was; so the post presented her with\na letter; the contents whereof were, 'Hail, good woman! I bring\nthee tidings that the Master calleth for thee, and expecteth that\nthou shouldest stand in His presence, in clothes of immortality,\nwithin these ten days.'\n\nWhen he had read this letter to her, he gave her therewith a sure\ntoken that he was a true messenger, and was come to bid her make\nhaste to be gone. The token was, an arrow with a point sharpened\nwith love, let easily into her heart, which by degrees wrought\nso effectually with her, that at the time appointed she must be\ngone.[315]\n\nWhen Christiana saw that her time was come, and that she was the\nfirst of this company that was to go over, she called for Mr.\nGreat-heart her guide, and told him how matters were. So he told\nher he was heartily glad of the news, and could have been glad\nhad the post come for him. Then she bid that he should give advice\nhow all things should be prepared for her journey. So he told\nher, saying, thus and thus it must be; and we that survive will\naccompany you to the river side.\n\nThen she called for her children, and gave them her blessing, and\ntold them, that she yet read with comfort the mark that was set\nin their foreheads, and was glad to see them with her there, and\nthat they had kept their garments so white. Lastly, she bequeathed\nto the poor that little she had, and commanded her sons and her\ndaughters to be ready against the messenger should come for them.\nWhen she had spoken these words to her guide and to her children,\nshe called for Mr. Valiant-for-truth, and said unto him, Sir, you\nhave in all places showed yourself truehearted; 'be faithful unto\ndeath,' and my King will give you 'a crown of life.' I would also\nentreat you to have an eye to my children; and if at any time\nyou see them faint, speak comfortably to them. For my daughters,\nmy sons' wives, they have been faithful, and a fulfilling of the\npromise upon them will be their end. But she gave Mr. Stand-fast\na ring. Then she called for old Mr. Honest, and said of him, 'Behold\nan Israelite indeed, in whom is no guile.' Then said he, I wish\nyou a fair day, when you set out for Mount Zion, and shall be glad\nto see that you go over the river dry-shod. But she answered, Come\nwet, come dry, I long to be gone; for, however the weather is in\nmy journey, I shall have time enough when I come there to sit down\nand rest me, and dry me.\n\nThen came in that good man Mr. Ready-to-halt, to see her. So she\nsaid to him, Thy travel hither has been with difficulty; but that\nwill make thy rest the sweeter. But watch and be ready; for at an\nhour when you think not, the messenger may come. After him came\nin Mr. Despondency, and his daughter Much-afraid, to whom she said,\nYou ought with thankfulness, forever to remember your deliverance\nfrom the hands of Giant Despair, and out of Doubting Castle. The\neffect of that mercy is, that you are brought with safety hither.\nBe ye watchful, and cast away fear; 'be sober and hope to the\nend.'\n\nThen she said to Mr. Feeble-mind, Thou wast delivered from the\nmouth of Giant Slay-good, that thou mightest live in the light of\nthe living forever, and see thy King with comfort; only I advise\nthee to repent thee of thine aptness to fear and doubt of His\ngoodness, before He sends for thee; lest thou shouldest, when He\ncomes, be forced to stand before Him, for that fault, with blushing.\nNow the day drew on, that Christiana must be gone. So the road was\nfull of people to see her take her journey. But, behold, all the\nbanks beyond the river were full of horses and chariots, which\nwere come down from above to accompany her to the city gate. So\nshe came forth, and entered the river, with a beckon of farewell\nto those that followed her to the river side. The last words that\nshe was heard to say here, were, I come, Lord, to be with Thee,\nand bless Thee.[316]\n\nSo her children and friends returned to their place, for that those\nthat waited for Christiana had carried her out of their sight.\nSo she went and called, and entered in at the gate with all the\nceremonies of joy that her husband Christian had done before her.\n\nAt her departure her children wept. But Mr. Great-heart and Mr.\nValiant played upon the well-tuned cymbal and harp for joy. So all\ndeparted to their respective places.[317]\n\nIn process of time there came a post to the town again, and his\nbusiness was with Mr. Ready-to-halt. So he inquired him out, and\nsaid to him, I am come to thee in the name of Him whom thou hast\nloved and followed, though upon crutches; and my message is to\ntell thee, that He expects thee at His table to sup with Him, in\nHis kingdom, the next day after Easter; wherefore prepare thyself\nfor this journey.[318]\n\nThen he also gave him a token that he was a true messenger, saying,\nI have broken thy golden bowl, and loosed thy silver cord (Eccl.\n12:6).\n\nAfter this, Mr. Ready-to-halt called for his fellow-pilgrims, and\ntold them, saying, I am sent for, and God shall surely visit you\nalso. So he desired Mr. Valiant to make his will; and because\nhe had nothing to bequeath to them that should survive him, but\nhis crutches, and his good wishes, therefore thus he said, These\ncrutches I bequeath to my son that shall tread in my steps, with\na hundred warm wishes that he may prove better than I have done.\nThen he thanked Mr. Great-heart for his conduct and kindness, and\nso addressed himself to his journey. When he came at the brink of\nthe river, he said, Now I shall have no more need of these crutches,\nsince yonder are chariots and horses for me to ride on. The last\nwords he was heard to say was, Welcome life![319] So he went his\nway.\n\nAfter this, Mr. Feeble-mind had tidings brought him, that the post\nsounded his horn at his chamber door. Then he came in, and told\nhim, saying, I am come to tell thee, that thy Master hath need of\nthee; and that, in very little time, thou must behold His face in\nbrightness. And take this as a token of the truth of my message,\n'Those that look out of the windows shall be darkened'[320] (Eccl.\n12:3).\n\nThen Mr. Feeble-mind called for his friends, and told them what\nerrand had been brought unto him, and what token he had received\nof the truth of the message. Then he said, Since I have nothing\nto bequeath to any, to what purpose should I make a will As for\nmy feeble mind, that I will leave behind me, for that I have no\nneed of that in the place whither I go. Nor is it worth bestowing\nupon the poorest pilgrim; wherefore, when I am gone, I desire that\nyou, Mr. Valiant, would bury it in a dunghill. This done, and the\nday being come in which he was to depart, he entered the river as\nthe rest. His last words were, Hold out, faith and patience. So\nhe went over to the other side.\n\nWhen days had many of them passed away, Mr. Despondency was sent\nfor; for a post was come, and brought this message to him: Trembling\nman, these are to summon thee to be ready with thy King by the\nnext Lord's Day, to shout for joy for thy deliverance from all\nthy doubtings.\n\nAnd, said the messenger, that my message is true, take this for\na proof; so he gave him the grasshopper to be a burden unto him\n(Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was\nMuch-afraid, said, when she heard what was done, that she would go\nwith her, father. Then Mr. Despondency said to his friends, Myself\nand my daughter, you know what we have been, and how troublesomely we\nhave behaved ourselves in every company. My will and my daughter's\nis, that our desponds and slavish fears be by no man ever received,\nfrom the day of our departure, forever; for I know that after my\ndeath they will offer themselves to others.[321] For, to be plain\nwith you, they are ghosts the which we entertained when we first\nbegan to be pilgrims, and could never shake them off after; and\nthey will walk about and seek entertainment of the pilgrims; but,\nfor our sakes, shut ye the doors upon them.[322]\n\nWhen the time was come for them to depart, they went to the brink\nof the river. The last words of Mr. Despondency were, Farewell\nnight, welcome day. His daughter went through the river singing,\nbut none could understand what she said.[323]\n\nThen it came to pass, a while after, that there was a post in the\ntown that inquired for Mr. Honest. So he came to his house where\nhe was, and delivered to his hand these lines: Thou art commanded\nto be ready against this day sevennight, to present thyself before\nthy Lord, at His Father's house. And for a token that my message\nis true, 'All thy daughters of music shall he brought low' (Eccl.\n12:4). Then Mr. Honest called for his friends, and said unto them,\nI die, but shall make no will. As for my honesty, it shall go with\nme; let him that comes after be told of this. When the day that\nhe was to be gone was come, he addressed himself to go over the\nriver. Now the river at that time overflowed the banks in some places;\nbut Mr. Honest in his lifetime had spoken to one Good-conscience\nto meet him there, the which he also did, and lent him his hand,\nand so helped him over. The last words of Mr. Honest were, Grace\nreigns. So he left the world.\n\nAfter this, it was noised abroad, that Mr. Valiant-for-truth was\ntaken with a summons, by the same post as the other; and had this\nfor a token that the summons was true, 'That his pitcher was broken\nat the fountain' (Eccl. 12:6). When he understood it, he called\nfor his friends, and told them of it. Then, said he, I am going\nto my Father's; and though with great difficulty I am got hither,\nyet now I do not repent me of all the trouble I have been at to\narrive where I am. My sword I give to him that shall succeed me\nin my pilgrimage, and my courage and skill to him that can get it.\nMy marks and scars I carry with me, to be a witness for me, that\nI have fought His battles, who now will be my Rewarder. When the\nday that he must go hence was come, many accompanied him to the\nriver-side, into which as he went, he said, 'Death, where is thy\nsting?' And as he went down deeper, he said, 'Grave, where is thy\nvictory?' So he passed over, and all the trumpets sounded for him\non the other side.[324]\n\nThen there came forth a summons for Mr. Stand-fast--this Mr. Stand-fast\nwas he that the rest of the Pilgrims found upon his knees in the\nEnchanted Ground--for the post brought it him open in his hands.\nThe contents whereof were, that he must prepare for a change of\nlife, for his Master was not willing that he should be so far from\nHim any longer. At this Mr. Stand-fast was put into a muse. Nay,\nsaid the messenger, you need not doubt of the truth of my message,\nfor here is a token of the truth thereof: 'Thy wheel is broken at\nthe cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart,\nwho was their guide, and said unto him, Sir, although it was not\nmy hap to be much in your good company in the days of my pilgrimage;\nyet, since the time I knew you, you have been profitable to me.\nWhen I came from home, I left behind me a wife and five small\nchildren; let me entreat you, at your return (for I know that you\nwill go, and return to your Master's house, in hopes that you may\nyet be a conductor to more of the holy pilgrims), that you send\nto my family, and let them be acquainted with all that hath, or\nshall happen unto me. Tell them, moreover, of my happy arrival to\nthis place, and of the present [and] late blessed condition that\nI am in. Tell them also of Christian, and Christiana his wife, and\nhow she and her children came after her husband. Tell them also\nof what a happy end she made, and whither she is gone. I have a\nlittle or nothing to send to my family, except it be prayers and\ntears for them; of which it will suffice if thou acquaint them, if\nperadventure they may prevail.\n\nWhen Mr. Stand-fast had thus set things in order, and the time being\ncome for him to haste him away, he also went down to the river.\nNow there was a great calm at that time in the river; wherefore\nMr. Stand-fast, when he was about half-way in, stood a while and\ntalked to his companions that had waited upon him thither; and he\nsaid, This river has been a terror to many; yea, the thoughts of\nit also have often frightened me. Now, methinks, I stand easy, my\nfoot is fixed upon that upon which the feet of the priests that\nbare the ark of the covenant stood, while Israel went over this\nJordan (Josh. 3:17). The waters, indeed, are to the palate bitter,\nand to the stomach cold; yet the thoughts of what I am going to,\nand of the conduct that waits for me on the other side, doth lie\nas a glowing coal at my heart.\n\nI see myself now at the end of my journey, my toilsome days\nare ended. I am going now to see that Head that was crowned with\nthorns, and that Face that was spit upon for me.[325]\n\nI have formerly lived by hearsay and faith; but now I go where\nI shall live by sight, and shall be with Him in whose company I\ndelight myself.\n\nI have loved to hear my Lord spoken of; and wherever I have seen\nthe print of His shoe in the earth, there I have coveted to set my\nfoot too.\n\nHis name has been to me as a civet-box; yea, sweeter than all\nperfumes. His voice to me has been most sweet; and His countenance\nI have more desired than they that have most desired the light\nof the sun. His Word I did use to gather for my food, and for\nantidotes against my faintings. 'He has held me, and hath kept me\nfrom mine iniquities; yea, my steps hath He strengthened in His\nway.'[326]\n\nNow, while he was thus in discourse, his countenance changed, his\nstrong man bowed under him; and after he had said, Take me, for I\ncome unto Thee, he ceased to be seen of them.\n\nBut glorious it was to see how the open region was filled with\nhorses and chariots, with trumpeters and pipers, with singers and\nplayers on stringed instruments, to welcome the Pilgrims as they\nwent up, and followed one another in at the beautiful gate of the\ncity.[327]\n\nAs for Christian's children, the four boys that Christiana brought\nwith her, with their wives and children, I did not stay where I was\ntill they were gone over. Also, since I came away, I heard one say\nthat they were yet alive, and so would be for the increase of the\nCHURCH in that place where they were, for a time.[328]\n\nShall it be my lot to go that way again, I may give those that desire\nit an account of what I here am silent about.[329] Meantime, I bid\nmy reader ADIEU.\n\n\n\n\n\n\nFOOTNOTES:\n\n\n[1] In 1683, the year before Bunyan published his Second Part, a\nlittle volume was printed under the same title, by some anonymous\nauthor; for a description of it, see the Introduction (p. 57)--(ED).\n\n[2] While the carnal heart is in a state of such bitter enmity\nagainst the Gospel, it requires wisdom to introduce the subject\nof religion; still we have a duty to perform, even if the truth\nshould prove a savour of death unto death. We must live the Gospel\nin the sight of such, and not be daunted from inviting them to\nbecome pilgrims to the Celestial City--(ED).\n\n[3] I went over the Tract House in New York, and was delighted to\nsee there six steam-presses. During the last year, they printed\n17,000 copies of Bunyan's 'Pilgrim's Progress'--(American Scenes,\nby Eben. Davies, London, 1849, p. 299).\n\n[4] This poem was written within six years of the first publication of\nthe First Part. In that short period it had become so wonderfully\npopular as to have been extensively circulated in the languages which\nthe author names, and to have had a large circulation in America.\nAfter another four years, namely in 1688, upwards of 100,00 copies\nhad been issued in English; and to the present time it has been\nsteadily increasing in popularity, so that, after 170 years have\nelapsed, it is more popular than ever. This is a fact without\nparallel in the annals of literature--(ED).\n\n[5] After the author had heard the criticisms of friends and\nfoes upon the First Part, he adopts this second narrative to be\na key explaining many things which appeared dark in Christian's\njourney--(ED).\n\n[6] This address prepares the reader for a greater variety of\nexperience and adventures than he meets with in the First Part; all\nof which are different: and the behaviour of the several pilgrims,\nunder their various calamities, are beautifully described. Their\nconflicts and their consolations being manifold, convince us that\nthe exercises of every experienced soul are for the most part\ndissimilar, notwithstanding, if they proceed from the operation\nof the Spirit, they have the same happy tendency--(Mason). The\nSecond Part is peculiarly adapted to direct and encourage female\nChristians and young persons; and it is hoped will be a blessing to\nsuch--(Burder). Perhaps the Second Part of this pilgrimage comes\nnearer to the ordinary experience of the great multitude of Christians\nthan the First Part; and this may have been Bunyan's intention.\nThe First Part shows, as in Christian, Faithful, and Hopeful,\nthe great examples and strong lights of this pilgrimage; it is as\nif Paul and Luther were passing over the scene. The Second Part\nshows a variety of pilgrims, whose stature and experience are more\non a level with our own. The First Part is more severe, sublime,\ninspiring; the Second Part is more soothing and comforting. The\nFirst Part has deep and awful shadows mingled with its light,\nterribly instructive, and like warnings from hell and the grave.\nThe Second Part is more continually and uninterruptedly cheerful,\nfull of good nature and pleasantry, and showing the pilgrimage in\nlights and shades that are common to weaker Christians--(Cheever).\n\n[7] The First Part had been published six years, during which time\nMr. Bunyan had been so fully occupied by his pastoral labours and\nfrequent preaching in different parts of England, that he had not\nbeen able to accomplish his design of publishing A FEMALE PILGRIM'S\nPROGRESS. He was without exception the most popular preacher of\nhis day--(Ivimey).\n\n[8] The First Part was written in Bedford jail; this is 'about a\nmile off the place,' at the village of Elstow, where Mr. Bunyan\nresided, and where his house is still standing--a very humble\ncottage, and an object of curiosity, as is also the very ancient\nchurch and tower. The tower answers to the description of the\n'steeple-house' in which Mr. Bunyan was engaged in ringing the\nbells. 'The main beam that lay overthwart the steeple from side\nto side,' and under which he stood lest 'one of the bells should\nfall and kill him,' presents exactly that appearance---(Ivimey).\n\n[9] This is quite natural, and very common. The men of this world\nwill canonize those for saints, when dead, whom they stigmatized\nwith the vilest names when living. Besides many others I could\nmention, this I have peculiarly remarked in respect to that man of\nGod, that faithful minister of Christ, the late Rev. Mr. Whitefield.\nScarce anyone went through more public reproach than he did; yet\nhow often have I been amazed to hear persons who held him, his\ncharacter and conduct, in the vilest contempt when living, who,\nnow he is dead, speak in the most respectful manner of him! O let\nus leave our characters to Him who died for our sins, and to whom\nwe can commit our souls--(Mason). 'The memory of the just is\nblessed.' All men's minds water at a pilgrim's gains, while they\nare resolved never to run a pilgrim's hazards. O let me die his\ndeath! all nature cries: Then live his life--all nature falters\nthere.\n\n[10] These words were introduced after the author's decease. Not\nbeing able to discover by what authority they were added, I have\nput them within brackets--(ED).\n\n[11] What a thunderbolt is this! Reader, have you ever spoken\nharshly to, or persecuted, a child of God--a poor penitent sinner?\nHear the Word of the Judge of all the earth--'Inasmuch as ye have\ndone it to the least of these My brethren, ye have done it unto\nMe.'--(ED). Read this and tremble, ye who speak evil of those\nthings which ye know not--(J. B.).\n\n[12] Mark this well. No matter what profession we make, if the love\nof Christ be not its foundation, all is nothing without this love.\nIt is this love in the heart that, like oil in the lamp, keeps the\nprofession of Christ burning bright. The more this love is felt,\nthe more ardent the fire of zeal burns, and the more steadily we\nshall follow on to know the Lord; and never leave off nor give\nover, till we see and enjoy the Lord in His kingdom--(Mason).\n\n[13] It is not improbable that Mr. Bunyan had an eye to his own\nwife and four children, and that these were the leading characters\nin this religious drama; and also that the history of Christians\nof his acquaintance furnished the other personages--(Ivimey). The\nEditor differs in this opinion, believing that all the experience\nnarrated in the 'Pilgrim's Progress' is drawn from the Sacred\nScriptures, and which fits it for every age of the church, to\nthe final consummation of all things. Others have agreed with Mr.\nIvimey. Reader, you must form your own opinion--(ED).\n\n[14] Though moral suasion, and all the affectionate arguments from\na tender husband, or an affectionate parent, may prove ineffectual\nfor the present; yet, when the Lord works by His mighty power,\nthen only they prove effectual to saving purposes. Then let us\nnot neglect our duty, but be earnest in it, and leave the event\nto sovereign grace--(Mason).\n\n[15] Those who cruelly and unkindly treat their godly relations and\nfriends on account of their religion, must come to feel it in the\nbitterness of their spirit, and groan in the sorrow of their soul,\nif ever the Lord grants them repentance unto life--(Mason).\n\n[16]Happy is that death which brings the believer to Heaven, and\nthe surviving relatives to Christ; which opens the gate of glory\nto one, and the door of conversion to the other--(Barder).\n\n[17]Is it any marvel, that a quickened enlightened sinner should be\njudged by those around him, who are yet dead in their sins, to Be\nfull of whims and melancholy? No! it is very natural for them to\nthink us fools and mad; but we know that they really are so--(Mason).\n\n[18] One of God's ends in instituting marriage is, that, under\na figure, Christ and His church should be set forth. There is a\nsweet scent wrapped up in that relation. Be such a husband to thy\nbelieving wife, that she may say, God hath given to me a husband\nthat preacheth Christ's carriage to the church every day.--If thy\nwife be unbelieving, thou hast a duty to perform under a double\nobligation; for she is liable every moment to eternal ruin. O how\nlittle sense of the worth of souls is there in the hearts of some\nhusbands! This is manifest by their unchristian carriage to and\nbefore their wives.--Wives also should be discreet, chaste, keepers\nat home, good, obedient to their own husbands. Why? Because,\notherwise, the Word of God will he blasphemed (Titus 2:5). Take\nheed of an idling, talking, wrangling tongue. It is odious in maids\nor wives to be like parrots, not bridling the tongue. It is unseemly\nto see a woman, as much as once in her lifetime, to offer to over-top\nher husband. I do not intend that women should he slaves by this\nsubjection: 'Let every man love his wife as himself and the wife\nsee that she reverence her husband' (Eph. 5:33). Abigail would\nnot speak a word to her churlish husband until he was in a sober\ntemper, and his wine gone out of him--(Bunyan's Christian Behaviour,\nvol. 2, pp. 558-561).\n\n[19] This is the first cry of an awakened sinner--mercy for the\nlost and miserable; and no sooner are the sinner's eyes opened\nto see his ruined, desperate state, and to cry for mercy, but the\ngod of this world, who hitherto had blinded the eyes, and kept the\nheart securely by presumption, now opposes the sinner's progress\nto a Throne of Grace, to a God of mercy, and to the Saviour of\nthe lost. Satan does not easily part with his prey. But Jesus, the\nstrong man, armed with almighty power and everlasting love, will\nconquer and cast him out. That is the sinner's mercy, or none\ncould ever be saved--(Mason).\n\n[20] The mind, during sleep, is often occupied with those subjects\nthat have most deeply engaged the waking thoughts; and it sometimes\npleases God to make use of ideas thus suggested, to influence\nthe conduct by exciting fears or hopes. But if we attempt to draw\nconclusions on doctrines, or to discover hidden things by them,\nit becomes a dangerous species of enthusiasm--(Scott). There\nis no just reason to doubt that God still employs dreams for the\nconversion of sinners. 'In a dream, in a vision of the night, when\ndeep sleep falleth upon men, in slumberings upon the bed; then\nHe openeth the ears of men, and sealeth their instruction' (Job\n33:15, 16)--(Ivimey). Dreams are sometimes of use to warn and\nencourage a Christian, and seem to be really 'from God'; but great\ncaution is necessary, lest they mislead us, as they do weak and\nenthusiastic persons. They must never Be depended on as the ground\nof hope, or the test of our state; nothing must be put in the place\nof the Word of God--(Burder).\n\n[21] 'The fear of the Lord is the beginning of wisdom' (Psa.\n111:10); and 'the secret of the Lord is with them that fear Him'\n(Psa. 25:14). The Spirit, the Comforter, never convinces the soul\nof sin, but He also revives and comforts the heart with glad\ntidings of free and full pardon of sin, through the blood of\nthe Lamb--(Mason). Probably the name of this visitor was derived\nfrom what was said by the heavenly visitor to Manoah (Judg.\n13:18)--(Ivimey). The silent influences of the Holy Spirit are here\npersonified. The intimations of Secret represent the teachings of\nthe Holy Spirit, by which the sinner understands the real meaning of\nthe Sacred Scriptures as to the way of salvation--(Scott, abridged).\n\n[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be able\nto repeat fluently, as a wheel runs round, but without attaching\nany idea or sense to the words; 'rote of heart' is to do this with\na full understanding of the meaning--(ED).\n\n[23] As the Spirit testifies of Christ, so He leads the soul to\nChrist, that He may be the sinner's only hope, righteousness, and\nstrength.\n\n\nThus He glorifies Christ--(Mason).\nBut bring thou with thee a certificate,\nTo show thou seest thyself most desolate;\nWrit by the Master, with repentance seal'd.\n--(House of God, vol. 2, p. 580).\n\n\n[24] Blessed penitence! Christian's children, when he set out in\nhis pilgrimage, had been liable to Mr. Bunyan's severe remarks in\nhis valuable book on Christian Behaviour--'I observe a vile spirit\namongst some children, who overlook, or have slighting or scornful\nthoughts of their parents. Such an one hath got just the heart\nof a dog or a beast, that will bite those that begot them. But my\nfather is poor, and I am rich, and it will he a hindrance to me\nto respect him. I tell thee, thou arguest like an atheist and a\nbeast, and standest full flat against the Son of God (Mark 7:9-13).\nMust a little of the glory of the butterfly make thee not honour\nthy father and mother? Little dost thou know how many prayers,\nsighs, and tears have been wrung from their hearts on thine\naccount.'--(Vol. 2, pp. 562, 563)--(ED).\n\n[25] The awakening of a sinner may be effected by very different\nmeans. Lydia's heart was opened through attending to Paul's ministry;\nthe jailer's, through the alarm produced in his mind by the fear\nof disgrace and punishment. Christian was brought to a sense of his\nlost condition by reading the Scriptures; Christiana, by reflecting,\nafter the death of her husband, upon her unkind treatment of him\non account of his religion, the thought of which 'rent the caul\nof her heart in sunder'; and the four boys, by the conversation\nof their mother with them about their departed father, and about\nher having neglected their souls. Religion is a personal concern,\nand begins with repentance and sorrow for sin. Children are\nnot saved by the faith of their parents, but must be individually\nbrought to feel their own sinfulness, and to confess their own\nguilt and danger; nor will a mother's prayers save her children,\nunless they heartily unite with her in them--(Ivimey).\n\n[26] Reader, stop and examine. Did ever any of your carnal\nacquaintance take knowledge of a difference of your language and\nconduct? [Does it stun them?] Or do they still like and approve of\nyou as well as ever? What reason, then, have you to think yourself a\npilgrim? If the heart be ever so little acquainted with the Lord,\nthe tongue will discover it, and the carnal and profane will ridicule\nand despise you for it--(Mason).\n\n[27] 'Is willing to stay behind.' Mr. Bunyan has strongly intimated,\nin this account, that children, very young persons, may be the\nsubjects of renewing grace, and may experience the power of the\nGospel upon their hearts, producing that faith that is of the\noperation of God, and works meet for repentance. This fact is\nabundantly confirmed by many living instances of very young persons\nknowing the grace of God in truth, and adorning the doctrine of\nGod our Saviour--(Ivimey).\n\n[28] This was a love-letter, full of the love of Jesus, and the\nprecious invitations of His loving heart to sinners to come unto\nHim as recorded in his blessed Word. Happy sinners, whose eyes\nare opened to read it! But this the world calls madness--(Mason).\n\n[29] The observations of the unconverted, when they perceive the\nconscience of a poor sinner alarmed for fear of the wrath to come,\nare admirably put in Bunyan's Come and Welcome, (vol. 1, p. 278):\n'They attribute the change to melancholy--to sitting alone--to\novermuch reading--to going to too many sermons--to too much studying\nand musing on what they hear. They conclude that it is for want of\nmerry company--for want of physic; and they advise them to leave\noff reading, going to sermons, the company of sober people, and\nto be merry, to go a-gossiping. But, poor ignorant sinner, let\nme deal with thee. It seems that thou hast turned counsellor for\nSatan. Thou judgest foolishly. Thou art like Elymas the sorcerer,\nthat sought to turn the deputy from the faith, to pervert the right\nways of the Lord. Take heed, lest some heavy judgment overtake\nthee.' Pilgrim, beware of the solemn warnings of God in Deuteronomy\n13:6, and Hebrews 10:38--(ED).\n\n[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore is\nthere a price in the hand of a fool to get wisdom, seeing he hath\nno heart to it?'--(Ivimey).\n\n[31] It is well to be bold in the name of the Lord, and blunt with\nthose who seek to turn us away from following on to know the Lord;\nfor nothing less than life and salvation, or death and damnation,\nwill be the issue of it--(Mason).\n\n[32] The very things which excite the rage and scorn of some\npersons, penetrate the hearts of others. Thus the Lord waked one\nto differ from another, by preparing the heart to receive the good\nseed of Divine truth. Yet everyone willingly chooses the way he\ntakes, without constraint or hindrance, except his own prevailing\ndispositions--(Scott).\n\n[33] Here we see our Lord's Word verified, 'The one shall be taken,\nand the other left' (Matt. 24:41). Mercy is called, and Timorous\nleft. All, to appearance, seems chance and accident; but sovereign\ngrace overrules all things. 'All things are of God, who hath\nreconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason).\n\n[34] This tale, by the names, arguments, and discourse introduced\ninto it, shows what kind of persons despise and revile all those\nthat fear God, and seek the salvation of their souls. Profligates,\nwho never studied religion, pass sentence upon the most difficult\ncontroversies without hesitation. Such persons call for our\ncompassion and prayers even more than our detestation--(Scott).\n\n[35] O how do such carnal wretches sport with their own damnation,\nwhile they despise the precious truths of God, and ridicule His\nbeloved, chosen, and called people! But as it was in the beginning,\nhe who was born after the flesh persecuted Him who was born after\nthe Spirit, so it is now, and will be as long as the seed of the\nwoman and the seed of the serpent are upon the earth--(Mason). Such\ncharacters are portrayed by the apostle, in his solemn riddle (1\nTim. 5:6)--(Ivimey).\n\n[36] The singular dispensations of Providence, and the strong\nimpressions made by the Word of God upon some minds, seem to amount\nto a special invitation; while others are gradually and gently\nbrought to embrace the Gospel, and these are sometimes discouraged\nlest they have never been truly awakened. They should recollect\nthat the Lord delighteth in mercy; that Christ will in no wise cast\nout any that come to Him; and that they who trust in the mercy of\nGod, solely through the redemption of His Son, shall assuredly be\nsaved--(Scott).\n\n[37] Such is the true spirit of real pilgrims, that do not love to\neat their precious morsel alone. They wish others to know Christ,\nand to become followers of Him with themselves--(Mason).\n\n[38] Though Christiana clearly knew her calling of God, yet Mercy\ndid not; therefore she is in doubt about it. Just so it is with\nmany at their first setting out. Hence they are ready to say--and\nI have met with many who have said--that they could even wish to\nhave had the most violent convictions of sin, and to have been,\nas it were, shook over the mouth of hell, that they might have\na greater certainty of their being called of God. But this is\nspeaking unadvisedly. Better to take the apostle's advice--'Give\nall diligence to make your calling sure.'--(Mason).\n\n[39] Here is a precious discovery of a heart divinely instructed.\nMind, here is no looking to anything Mercy was in herself, nor to\nanything she could do for herself, for hope. But all is resolved\ninto this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN.\nReader, can you be content with this? Can you cast all, and rest\nall, upon the love of Christ? Then bless His loving name for giving\nyou a pilgrim's heart--(Mason). Mercy clearly discovered a work\nof grace on her heart. She was anxious about her acceptance at\nlast; she began to pray; she threw herself on the mere mercy of\nChrist's heart; and proved 'the bowels of a pilgrim,' by lamenting\nthe sad condition of her carnal relations--(Burder).\n\n[40] This truth is exemplified in the Holy War--'Now Mr. Desires,\nwhen he saw that he must go on this errand, besought that Mr. Wet-eyes\nshould go with him to petition the Prince. This Mr. Wet-eyes was a\npoor man, a man of a broken spirit, yet one that could speak well\nto a petition. Then Mr. Wet-eyes fell on his face to the ground,\nand said, O my Lord, I see dirt in my own tears, and filthiness\nat the bottom of my prayers; but, I pray Thee, mercifully pass by\nthe sin of Mansoul.'--(ED).\n\n[41] Perhaps the most delightful portion of the Second Dream of\nBunyan is its sweet representation of the female character. There\nnever were two more attractive beings drawn than Christiana and\nMercy; as different from each other as Christian and Hopeful, and\nyet equally pleasing in their natural traits of character, and\nunder the influence of Divine grace, each of them reflecting the\nlight of Heaven in an original and lovely variety. His own conception\nof what constitutes a bright example of beauty and consistency of\ncharacter in a Christian woman, Bunyan has here given us, as well\nas in his First Dream, the model of steadfast excellence in a\nChristian man. The delineation, in both Christiana and Mercy, is\neminently beautiful. We have, in these characters, his own ideal\nof the domestic virtues, and his own conception of a well-ordered\nChristian family's domestic happiness. Wherever he may have formed\nhis notions of female loveliness and excellence, he has, in the\ncombination of them in the Second Part of the 'Pilgrim's Progress,'\npresented two characters of such winning modesty and grace, such\nconfiding truth and frankness, such simplicity and artlessness,\nsuch cheerfulness and pleasantness, such native good sense and\nChristian discretion, such sincerity, gentleness, and tenderness,\nthat nothing could be more delightful. The matronly virtues of\nChristiana, and the maidenly qualities of Mercy, are alike pleasing\nand appropriate. There is a mixture of timidity and frankness in\nMercy, which is as sweet in itself as it is artlessly and unconsciously\ndrawn; and in Christiana we discover the very characteristics\nthat can make the most lovely feminine counterpart, suitable to\nthe stern and lofty qualities of her husband--(Cheever).\n\n[42] Instead of being what they profess, the King's labourers, Paul\ncalls them soul-troublers (Gal. 5:10). For instead of preaching a\nfree, full, and finished salvation, bestowed as a free gift, by rich\ngrace, upon poor sinners who can do nothing to entitle themselves\nto it; behold, these wretched daubers set forth salvation to sale\nupon certain terms and conditions which sinners are to perform and\nfulfil. Thus they distress the upright and sincere, and deceive\nthe self-righteous and unwary, into pride and delusion. Thus they\nmar, instead of mend, the way; and bring dirt and dung, instead\nof stones, to make the way sound and safe for pilgrims--(Mason).\n\n[43] 'Looked well to the steps'; that is, 'the promises,' as Bunyan\nexplains in the margin of Part First. 'Struggling to be rid of our\nburden, it only sinks us deeper in the mire, if we do not rest by\nfaith upon the promises, and so come indeed to Christ. Precious\npromises they are, and so free and full of forgiveness and eternal\nlife, that certainly the moment a dying soul feels its guilt and\nmisery, that soul may lay hold upon them, and find Christ in them;\nand were it not for unbelief, there need be no Slough of Despond for the\nsoul to struggle, and plunge, in its mire of depravity.'--(Cheever)--(ED).\n\n[44] All the varieties in the experience of those who are walking\nin the same path can never he enumerated; some of their sores are\nnot only unreasonable but unaccountable, through the weakness of\nthe human mind, the abiding effects of peculiar impressions, the\nremains of unbelief, and the artifices of Satan--(Scott).\n\n[45] No sooner does a poor sinner open his lips in prayer to Jesus,\nbut the devil will bark at him, and by all means try to terrify and\ndiscourage him. Do you find this? What is our remedy? 'Resist the\ndevil, and he will flee from you. Draw nigh to God, and He will\ndraw nigh to you' (James 4:7, 8)--(Mason). When the fear of God\npossesses the heart, such disturbances cannot long prevent earnest\ncries for mercy, but will eventually render them more fervent and\nimportunate than ever--(Scott).\n\n[46] Think much of them that have gone before; how safe they are\nin the bosom of Jesus. Would they be here again for a thousand\nworlds? Sometimes when my base heart hath been inclining to\nthis world, and to loiter in my journey towards Heaven, the very\nconsideration of the glorious saints and angels--what they enjoy,\nwhat low thoughts they have of the things of this world, how they\nwould befool me if they did but know that my heart was drawing\nback--this hath made me rush forward, and disdain those beggarly\nthings; and say to my soul, Come, soul, let us not be weary; let\nus see what Heaven is; let us venture all for it. Reader, what\nsayest thou to this? Art thou resolved to follow me? Nay, resolve\nto get before me if thou canst--(Heavenly Footman).\n\n[47] Being made to understand what great sinners the Lord hath had\nmercy upon, and how large His promises were still to sinners, this\nmade me, through the assistance of the Holy Spirit, to cleave to\nHim, to hang upon Him, and yet to cry, though as yet there were\nno answer. The Lord help all His poor, tempted, afflicted people\nto do the like--(Bunyan).\n\n[48] Mercy's case is not singular. Many have set out just as she\ndid, and have been discouraged by the same reason as she was.\nShe, as many have been, was encouraged to set out in the ways of\nthe Lord by her neighbour and friend. Hence she, as many others\nalso have thought, there was no cause to conclude that she was\neffectually called by the Lord, but it was only the effect of moral\npersuasion, and therefore doubted and fainted, lest she should not\nmeet with acceptance. But her very doubts, fears, and distress,\nproved the earnestness of her heart, and the desire of her soul,\nafter the Saviour; and also that His attracting love and gracious\npower had a hand in the work. Well therefore might Bunyan call\nupon his readers to mark her gracious reception by Christ. Mark\nthis, ye poor, doubting, fearing, trembling souls, who are halting\nevery step, and fearing you have not set out aright, hear what\nChrist's angel said, and be not discouraged: 'Fear not ye, for I\nknow that ye seek Jesus!'--(Matt. 28:5)--(Mason).\n\n[49] The prisoners taken in the Holy War were affected like Mercy.\n'Why did you not cry to Me before, said the Prince, yet I will\nanswer you so as will be for My glory. At this Mr. Wet-eyes gave\na great sigh, and death seemed to sit on their eye-brows; they\ncovered their faces, and threw themselves down before Him. Then\nthe Prince bid them stand upon their feet, and said, I have power\nto forgive, and I do forgive. Moreover, He stripped the prisoners\nof their mourning-weeds, and gave them beauty for ashes.'--(ED).\n\n[50] Pardon by word seems to denote the general discovery of free\nsalvation by Jesus Christ to all that believe, which is sealed by\ntransient comforts and lively affections. Pardon by deed may relate\nto the manner in which the blessing was purchased by the Saviour;\nand when this is clearly understood, the believer attains to stable\npeace and hope--(Scott).\n\n[51] The devil often barks most at us, and brings his heaviest\naccusations against us, when mercy, peace, comfort, and salvation\nare nearest to us.\n\n\n'Press on, nor fear to win the day,\nThough earth and hell obstruct the way'--(Mason).\n\n\n[52] Many hellish darts are tipped by Apollyon's malignant ingenuity\nwith sentences of Scripture, made to flame just like the fiery\ndarts of the wicked one; so that the Scriptures appear to stand\nagainst the trembling Christian--(ED).\n\n[53] Here is genuine humility; no replying against God--no calling\nin question His sovereign right to receive or to reject. No; all\nthat this poor humble heart thought was, now is fulfilled what is\nwritten, 'One shall be taken and the other left.' If so, what had\nshe to say? No impeachment of the Lord's dealings, but only, I am\nundone. But yet, on seeing what was written over the gate, 'Knock,\nand it shall be opened,' from that, and not from any sight\nof worthiness in herself, but lost as she felt herself, she was\nencouraged to knock again, or to cry and pray more vehemently\nthan ever. Here is a blessed example of deep humility, and of holy\nboldness, excited by the Divine Word. Go thou, ruined sinner, and\ndo likewise--(Mason).\n\n[54] The express words of such invitations, exhortations, and\npromises, WRITTEN in the Bible, are more efficacious to encourage\nthose who are ready to give up their hopes, than all the consolatory\ntopics that can possibly he substituted in their place--(Scott).\n\n[55] When a mariner enters upon a voyage, or a soldier on\na campaign, they know not what hardships they may encounter, nor\nwhether their lives may be sacrificed without attaining their\nobject; but whatever hardships the Christian has to encounter,\nhe will come off more than conqueror--he will reach the desired\nhaven in safety--through Him that loved us. Fear not--'Though\ndeath and hell obstruct the way, The meanest saint shall win the\nday.'--(ED).\n\n[56] Strive to enter in; a whole Heaven and eternal life is wrapped\nup in this little word IN. Strive; this calls for the mind and\nheart. Many professors make their striving to stand rather in an\noutcry of words, than in a hearty labour against the lusts and\nlove of the world, and their own corruptions. But this kind of\nstriving is but a beating the air, and will come to nothing at\nlast--(Bunyan's Strait Gate, vol. 1, p. 869).\n\n[57] Thus the dog of hell may be of service, not only in keeping\nthe sheep close together, but in making them keep close to their\nShepherd--(J. B.).\n\n[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash,\nis to cut hedges or trees. The boys did plash, or had a cut at\nthe trees, to knock the fruit off--(ED).\n\n[59] What is this garden but the world? What is the fruit they here\nfound? 'The lust of the flesh, the lust of the eye, and the pride\nof life' (1 John 2:16). Of this the boys ate. The mother chides\nthem for taking that which did not belong to them, but she did\nnot know that it grew in the devil's garden. Mark the consequence\nof their eating this fruit hereafter--(Mason). The terrifying\nsuggestions of Satan [the dog's barking] give believers much\npresent uneasiness, yet they often do them great good, and seldom\neventually hurt them; but the allurements of those worldly objects\nwhich he throws in their way are far more dangerous and pernicious.\nMany of these are very attractive to young persons; but all\nparents who love the souls of their children should employ all\ntheir influence and authority to restrain them from those vain\npleasures which 'war against the soul,' and are most dangerous\nwhen least suspected. This fruit may be found in the pilgrim's\npath, but it grows in Beelzebub's garden, and should be shunned as\npoison. Many diversions and pursuits, both in high and low life,\nare of this nature, though often pleaded for as innocent, by some\npersons who ought to know better--(Scott).\n\n[60] What are these ill-favoured ones? Such as you will be sure to\nmeet with in your pilgrimage; some vile lusts, or cursed corruptions,\nwhich are suited to your carnal nature. These will attack you, and\nstrive to prevail against you. Mind how these pilgrims acted, and\nfollow their example. If one was to fix names to these ill-favoured\nones, they might he called Unbelief and Licentiousness, which aim\nto rob Christ's virgins of their chastity to Him--(Mason).\n\n[61] Here we see that the most violent temptation to the greatest\nevil is not sin, if resisted and not complied with. Our Lord\nHimself was tempted in all things like as we are, yet without sin.\nTherefore, ye followers of Him, do not be dejected and cut down,\nthough you should be exercised with temptations to the blackest\ncrimes, and the most heinous sins. You cannot be assaulted with\nworse than your Lord was. He was tempted, but He resisted Satan,\nand overcame all, in our nature. Cry to Him; He is the Reliever\nwho will come in the hour of distress--(Mason).\n\n[62] 'Ye have not, because ye ask not.' (James 4:2).\n\n[63] It is well to be taken with present blessings, to be joyful\nin them, and thankful for them; but it is wrong to forget our\ndangers, and grow secure--(Mason).\n\n[64] When the soul is happy in the love of God, it is ready to\nconclude that dangers are past, that doubts and fears are entirely\nremoved; but as long as we are in this world, we shall find the\nexpediency of our Lord's exhortation--'Watch and pray.'--(J. B.).\n[65] Here is a display of a truly Christian spirit, in that open\nand ingenuous confession of her fault, taking all the blame upon\nherself, and excusing Mercy. This is not natural to us, but the\ngrace of Christ humbles the heart, and silences the tongue to\nself-justifying pleas. O for more of this precious grace!--(Mason).\n\n[66] Mark those phrases--'the riches of His grace,' and 'His mere\ngood pleasure.' You cannot entertain too exalted ideas of these,\nnor speak too highly of them. Pilgrims should be known by their\nlanguage as well as their walk. Those who talk highly of their own\nperfection, speak little, if at all, of the riches of God's grace,\nand the good pleasure of His will. Beware of the infection of\npride and self-righteous leaven--(Mason).\n\n[67] The Holy Spirit, the Interpreter, who was promised by the Lord\nJesus to be sent in His name, guides believers into all truth. 'And\nthey shall be all taught of God' (John 6:45). Humble confession,\nand serious consecration of heart, are sacrifices acceptable,\nwell-pleasing to God; and such simple-hearted pilgrims are received\nby the church with a hearty welcome. 'The Spirit and the bride\nsay, Come; and let him that heareth say, Come' (Rev. 22:17)--(ED).\n\n[68] Here is joy indeed, which strangers to the love of Christ\nintermeddle not with. Surely, this is the joy of Heaven; and if thou\nhast this joy, thou hast the love that reigns in Heaven. Glory to\nJesus, I think I can truly say, I have this blessed evidence in my\nheart, that I know somewhat of this joy arising from seeing poor\nlost sinners converted to Jesus, so as to love Him and follow Him.\nO for a spread and increase of this spirit among Christians of all\ndenominations!--(Mason).\n\n[69]The emblematical instruction at the Interpreter's house, in\nthe former part, was so important and comprehensive, that we are\nastonished at the striking additions here adduced. The first emblem\nis very plain; and so apposite, that it is wonderful any person\nshould read it without lifting up a prayer to the Lord, and saying,\n'O deliver me from this muck-rake!'--(Scott, altered by ED). Awful\nthought! Straws, and sticks, and dust, Preferred to Christ and\nsalvation! 'If angels weep, it is at such a sight!'--(Burder).\n\n[70] Our Lord said, 'Where your treasure is, there will your heart be\nalso.' To be carnally-minded is death, but to be spiritually-minded\nis life and peace. If our treasure is in Heaven, we need not envy\nthose griping muck-worms who are cursed in their basket and in\ntheir store--(J. B.).\n\n\n[71]--The vulture of insatiate minds\nStill wants, and wanting seeks, and seeking finds\nNew fuel to increase her rav'nous fire.\nThe grave is sooner cloy'd than men's desire.\n--(Quarles' Emblems).\n\n\n[72] A full purse and a lean soul, is a sign of a great curse. O\nit is a sad grant, when the desire is only to make the belly big,\nthe estate big, the name big; when even by this bigness the soul\npines, is made to dwindle, to grow lean, and to look like an anatomy!\nLike a man in a dropsy, they desire this world, as he doth drink,\ntill they desire themselves quite down to hell--(Bunyan's Desire\nof the Righteous, vol. 1, p. 767).\n\n[73] Reader, didst thou never shed a tear for thy base and disingenuous\nconduct towards thy Lord, in preferring the sticks and straws of\nthis world to the unsearchable riches of Christ, and the salvation\nof thy immortal soul? O this is natural to us all! and though\nmade wise unto salvation, yet this folly cleaves to our old nature\nstill. Let the thought humble us, and make us weep before the\nLord--(Mason).\n\n[74] They knew the venom of sin which was in their fallen nature.\nThis made them cover their faces with shame, and sink into deep\nhumility of heart. Every true interpreter of God's Word--yea, the\nblessed Interpreter of God's heart, Jesus--will look pleasantly\nupon such who confess the truth; while He beholds the proud,\nself-righteous sinner afar off--(Mason).\n\n[75] Faith apprehends, and then the soul dwells in the best room\nindeed, even in the very heart of God in Christ. The Lord increase\nour faith in this precious truth, that we may the more love and\nglorify the God of grace and truth! O let not our venom of sin\ndeject us, while there is the blood of Christ to cleanse us! O for\na stronger love to Christ, and greater hatred of sin! Both spring\nfrom believing--(Mason). The emblem of the spider is illustrated\nin Bunyan's invaluable treatise on the Resurrection and Eternal\nJudgment--'The spider will be a witness against man, for she layeth\nhold with her hands, and is in kings' palaces. It is man only that\nwill not lay hold on the kingdom of Heaven, as the spider doth bid\nhim (Prov. 30:28).'--(Vol. 2, p. 111)--(ED).\n\n\n--Call me not ugly thing;\nGod' wisdom hath unto the pismire given,\nAnd spiders may teach men the way to Heaven.\n                             (Bunyan's Emblems).\n\n\n[76] It is very humbling to human pride to be compared to chickens,\nas dependants on the fostering care of the hen, or as children\nrelying upon a parent. In Bunyan's Last Sermon, are some striking\nallusions to the Christian's dependence upon his heavenly Father--'It\nis natural for a child, if he wants shoes, to tell his father; if\nhe wants bread, they go and tell him. So should the children of God\ndo for spiritual bread--strength of grace--to resist Satan. When\nthe devil tempts you, run home and tell your heavenly Father--pour\nout your complaints to God; this is natural to children. If any\nwrong them, they tell their father; so do those that are born\nof God, when they meet with temptations, they go and tell God of\nthem--(Vol. 2, p. 757)--(ED).\n\n[77] Common call, the invitations; brooding voice, the promises;\noutcry, the warnings of the Gospel--(Ivimey).\n\n[78] Observations and experience justify this excellent simile.\nGod's common call is to all His creatures who live within the sound\nof His Gospel. His special call is when He bestows the grace,\npeace, and pardon of the Gospel of Christ upon His people. The\nbrooding note is when He gathers them under His wings, warms their\nhearts with the comforts of His love, nourishes their souls with\nclose fellowship with Himself, and refreshes their spirits with\nthe overflowings of joy in the Holy Ghost. 'In the shadow of Thy\nwings will I rejoice,' says David (Psa. 63:7). 'I sat down under\nHis shadow with great delight, and His fruit was sweet to my\ntaste' (Song. 2:3). O for more of these precious brooding notes,\nto be gathered under the wing of Immanuel! But be our frames and\nexperiences what they may, still we are ever in danger; for our\nenemies surround us on every side, and our worst are within us.\nTherefore our Lord has an outcry; He gives the alarm, calls us,\nand warns us of danger. Why? That we should flee. O pilgrims,\nwhen dangers are near, run unto Him! For 'the name of the Lord is\na strong tower; the righteous runneth into it, and is safe' (Prov.\n18:10)--(Mason).\n\n[79] The church is a garden enclosed, Christ is the Gardener, His\npeople are called God's husbandry. The difference in the plants and\nflowers shows the different effects of grace upon the heart--(J.\nB.). When Christians stand everyone in his place, and do their own\nwork, then they are like the flowers in the garden, that stand and\ngrow where the Gardener hath planted them; and then they shall\nboth honour the garden in which they are planted, and the Gardener\nthat hath so disposed of them. From the hyssop in the wall, to the\ncedar in Lebanon, their fruit is their glory. Christians are like\nthe several flowers in a garden, that have upon each of them the\ndew of Heaven; which, being shaken with the wind, they let fall\ntheir dew at each others' roots, whereby they are jointly nourished,\nand become nourishers of one another. For Christians to commune\nsavourly of God's matters one with another, it is as if they\nopened to each others' nostrils boxes of perfume. Saith Paul to\nthe church at Rome, 'I long to see you, that I may impart unto\nyou some spiritual gift, to the end ye may he established; that\nis, that I may be comforted together with you, by the mutual faith\nboth of you and me' (Rom. 1:11, 12)--(Bunyan's Christian Behaviour,\nvol. 2, pp. 550, 570). I have observed, that as there are herbs\nand flowers in our gardens, so there are their counterfeits in\nthe field; only they are distinguished from the other by the name\nof wild ones. There is faith and wild faith; and wild faith is\npresumption. I call it wild faith, because God never placed it in\nHis garden--His church; it is only to be found in the field--the\nworld--(Bunyan's Good News, vol. 1, p. 93). We ought not to be\ncontented with a situation among the noxious weeds of the desert;\nbut if we be planted among the ornamental and fragrant flowers of\nthe Lord's garden, we are honoured indeed. We should watch against\nenvy and ambition, contempt of our brethren and contention. We\nought to be satisfied in our places, doing 'nothing through strife\nor vain glory, or with murmurings and disputings'; but endeavour,\nin the meekness of wisdom, to diffuse a heavenly fragrance around\nus, and to adorn the doctrine of God our Saviour in all things--(Scott).\n\n[80] The husbandman is not repaid by the straw or chaff. So the\nsufferings of Christ, the preaching, promises, and ordinances\nof the Gospel, were not intended to bring men to profess certain\ndoctrines, or observe certain forms; but to render men fruitful in\ngood works, by the influences of the Spirit of Christ. All profession\nwill terminate in everlasting misery, which is not productive of\nthis good fruit. 'True religion and undefiled' consists not in\nforms, creeds, and ceremonies, but is 'to visit and comfort the\nwidows and the fatherless'--(Scott).\n\n[81] This is a necessary caution. Paul says, 'Thou art inexcusable,\nO man, whosoever thou art that judgest; for wherein thou judgest\nanother, thou condemnest thyself, for thou that judgest doest the\nsame things.' James has laid down an excellent rule of conduct--O\nthat it were more attended to!--'So speak ye, and so do, as they\nthat shall he judged by the law of liberty.' How inconsistent for a\npardoned malefactor to insult even those who are under condemnation!\nIf any man seemeth to be religious, and bridleth not his tongue\nfrom commending himself and condemning others, this man's religion\nis vain. He that judgeth his brother speaketh evil of the law,\nand judgeth the law--(J. B.).\n\n[82] A very striking emblem this, and most pertinently applied; and\nif your soul is sincere, it will cause a holy fear, create a godly\njealousy, put you upon self-examining, and make you sigh out in\nsome such words as David, 'Search me, O God, and know my heart;\ntry me, and know my thoughts: and see if there be any wicked way\nin me, and lead me in the way everlasting' (Psa. 139:23, 24). O\nwhat will it avail in a dying hour, or in the judgment day, that\nwe have worn the mark of profession, and seemed to man, what\nwe were not in heart and reality of life before God! From all\nself-deceiving, good Lord, deliver us! for we are naturally prone\nto it--(Mason).\n\n[83] This observation is grounded on the good old distinction,\nthat the merit of Christ's obedience unto death is sufficient all\nwho by faith apply for an interest in it. Nothing but pride, the\ncarnal mind, and enmity to God and religion, influence men to\nneglect so great salvation; and when the regenerating power of\nthe Holy Spirit accompanies the Word, sinners are made willing\nto accept the proffered mercy, and encouraged by the invitations\nwhich before they sinfully slighted--(Scott).\n\n[84] That is my very character, says many a doubting, broken hearted\nsinner. Well, thank God, says many a self-confident, whole-hearted\nPharisee, it is far from being mine. We can only say this, he\nthat knows most of his own superlatively deceitful and desperately\nwicked heart, suspects himself most, and exercises most godly\njealousy over himself; while persons, who see least of themselves,\nare most self-confident and daring. Even Judas could as boldly\nask, 'Master, is it I' who shall betray Thee? as any of the rest\nof His disciples--(Mason).\n\n[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show\nhis approbation of the practice of singing in public worship. It\nwas then a custom which had been recently introduced, and was a\nsubject of strong controversy. Soon after Bunyan's death, Benjamin\nKeach vindicated the practice, by proving that singing is an\nordinance of Jesus Christ, in answer to Marlowe's Discourse against\nSinging. It must not be forgotten, that our pilgrim forefathers\ngenerally met in secret, and that singing would have exposed them\nto imminent peril of their lives. Now we have no such fear; we\ncan unite heart and voice in the language of Dr. Watts--\n\n\n'Lord, how delightful 'tis to see\nA whole assembly worship Thee!\nAt once they sing.'\n\n\nThat is, when singing men or women do not prevent the godly from\nuniting in this delightful part of Divine worship by introducing\nnew tunes, to sing to the praise and glory of themselves. Let such\nas are guilty of this solemnly ask the question, Was the late Mr.\nHuntingdon right in estimating their piety at less than twopence\nper dozen?--(ED).\n\n[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou\nbefooled and turned back! How often does she attack and affright\nmany real pilgrims! I am sure she has often made my poor heart\nache with her ghastly looks and terrifying speeches. O may we ever\nsay to her, in our Lord's words, 'Get thee behind me, Satan; thou\nsavourest not the things that be of God, but those that be of men'\n(Matt. 16:23)--(Mason).\n\n[87] A very simple and artless confession. The Lord works very\ndifferently upon His elect; but always to the same end, namely,\nto make us prize Christ, His salvation and His ways, and to abhor\nourselves, the paths of sin, and to cast off all self-righteous\nhopes. If this is effected in thy heart, reader, it is no matter\nwhether thou canst tell of visions and dreams, or talk high of\nexperiences. Where the soul is rooted and grounded in the knowledge\nof Christ, and love to His ways, though there may be many fears,\nyet this is an indubitable proof of a real and sincere pilgrim--(Mason).\n\n[88] They who are acquainted with the manner in which persons are\nreceived into Congregational churches, by relating a verbal account\nof their experience, will recognize in this narrative a resemblance\nto that practice. Christiana, a grave matron, appears to have felt\nno difficulty in complying with the requisition; but Mercy, young\nand inexperienced, blushed and trembled, and for awhile continued\nsilent. Their profession being approved, the readiness of the\nchurch to receive them is expressed by the warmest wishes for\ntheir spiritual prosperity--(Ivimey).\n\n[89] 'Thou hast given credit to the truth'; what is this but\nfaith--the faith of the operation of God? But some may ask, What!\nis justifying, saving faith, nothing more than a belief of the\ntruth? If so, the very devils believe; yea, more, they tremble\nalso. True; but mind how Mercy's faith wrought by her works. She\nfled for refuge to the hope set before her in the Gospel. She fled\nfrom sin, from the City of Destruction, to Christ for salvation.\nThough she had not the joy of faith, yet she followed on to know\nthe Lord, walking in His ways, and hoping for comfort from the Lord\nin His due time. O! if thou hast a grain of this precious faith\nin thy heart, bless Jesus for it, and go on thy way rejoicing--(Mason).\n\n[90] Mr. Ivimey considers that this bath in the garden refers to\nthe baptism of the pilgrims by immersion, after having related\ntheir experience, as a publicly putting on of Christ. 'And now\nwhy tarriest thou? Arise, and be baptized, and wash away thy sins,\ncalling on the name of the Lord' (Acts 22:16). Innocent says that\n'her Master would have them do'; and they went out into the garden\nto the bath, and were much enlivened by it. Bunyan left it to the\nconvert to act for himself as to water-baptism; all that he required,\nas a prerequisite to church-communion, was the new birth, or the\nbaptism of the Holy Spirit. He calls this the 'bath of sanctification';\nno Christian considers water-baptism a source of sanctification;\nit is only the outward sign. It must be left to the reader's candid\njudgment to decide whether baptism, upon a profession of faith,\nis here intended by that that the Master would have them do--(ED).\n\n[91] There is no travelling on pilgrimage without gathering soil.\nThere are no pilgrims but daily need to have recourse to this bath\nof sanctification--the blood of Jesus, which cleanses from all\nsin (1 John 1:7). Christ is the fountain opened for sin and for\nuncleanness (Zech. 13:1). Christ is the soul's only bath. As all\nbaths are for the purification of the body, such is this bath to\nour soul. But unless a bath be used, this cannot be effected; so,\nunless we have recourse to Christ, we cannot enjoy the purification\nof the soul; but the Holy Ghost, the Sanctifier, convinces us\nof sin, shows us our fresh-contracted spots and defilements, and\nleads us to the blood of the Lamb. O how does this enliven and\nstrengthen our souls, by filling our conscience with joy and peace\nin believing!--(Mason).\n\n[92] Baptism and the Lord's Supper I receive and own as signs\nof the covenant of grace; the former as a sign of our engrafting\ninto Christ, and the latter to show forth His death, as an emblem\nor type of the benefits purchased thereby to His church and\npeople--(Philip Henry, altered by ED).\n\n[93] This means the sealing of the Spirit, whereby they were sealed\nunto the day of redemption (Eph. 4:30). O this is blessed sealing!\nNone know the comfort and joy of it but those who have experienced\nit. It confirms our faith, establishes our hope, and inflames\nour affections to God the Father for His everlasting love, to God\nthe Son for His everlasting atonement and righteousness, and to\nGod the Spirit for His enlightening mercy, regenerating grace,\nquickening, sanctifying, testifying, and assuring influences,\nwhereby we know that we are the children of God; for 'the Spirit\nitself beareth witness with our spirits, that we are the children of\nGod' (Rom. 8:16). All the comfort of our souls lies in keeping this\nseal clear in our view. Therefore grieve not the Holy Spirit--(Mason).\n\n[94] They who have put on this raiment are clothed with humility;\nthey readily perceive the excellence of other believers, but can\nonly discern their own in the glass of God's Word. At the same\ntime, they become very observant of their own defects, and severe\nin condemning them, but proportionally candid to their brethren;\nand thus they learn the hard lesson of esteeming others better\nthan themselves--(Scott).\n\n[95] This is always the case when souls are clothed in the robe of\nChrist's righteousness. They are little, low, and mean in their own\neyes, and they esteem each other better than themselves; whereas\nthey who at all look to, or depend upon, their own righteousness\nfor their clothing and justification before God, always look down\nwith an air of supercilious contempt upon others who they think\nare not so righteous as themselves. Lord, hide self-righteous pride\nfrom my heart, and sink me into the depth of humility, that I may\never glory in Thee, in whom I am perfectly righteous!--(Mason).\nSee also Romans 6:1-5, and Galatians 3:27--(Ivimey).\n\n[96] The conductor, named Great-heart, is a Gospel minister under\nthe direction of the Holy Spirit; courageous, armed with the sword\nof the Spirit, enjoying the hope of salvation, and defended by the\nshield of faith--(Barder).\n\n[97] This is the comfort, joy, and glorying of a pilgrim's heart.\nHath Jesus performed righteousness to cover us, and spilled blood\nto wash us? Have we the faith of this? O how ought we to love\nHim, rejoice in Him, and study to glorify Him in every step of\nour pilgrimage!--(Mason).\n\n[98] Here Bunyan gives a very clear and distinct account of that\nrighteousness of Christ, as Mediator, which He wrought out by His\nperfect obedience to the law of God for all His seed. And by this\nrighteousness, and no other, are they fully justified from all\ncondemnation in the sight of God. Reader, study this point deeply,\nso as to be established in it. It is the essence of the Gospel, enters\ninto the life and joy of faith, brings relief to the conscience,\nand influence to the love of the Lord our Righteousness; and so\nbrings forth the fruits of righteousness which are by Him to the\npraise and glory of God, and administers Divine consolation in\nthe hour of death--(Mason).\n\n[99] Is there righteousness in Christ? That is mine, the believer\nmay say. Did He bleed for sins? It was for mine. Hath He overcome\nthe law, the devil, and hell? The victory is mine. And I do count\nthis a most glorious life?--Sometimes (I bless the Lord) my soul\nhath this life not only imputed to me, but the glory of it upon my\nspirit. Upon a time, when I was under many condemnings of heart,\nand fearing I should miss glory, methought I felt such a secret\nmotion as this--Thy righteousness is in Heaven. The splendour and\nshining of the Spirit of grace upon my soul, gave me to see clearly\nthat my righteousness, by which I should be justified, was the Son\nof God Himself representing me before the mercy-seat in His own\nPerson; so that I saw clearly, that day and night, wherever I was,\nand whatever I was doing, there was my righteousness, just before\nthe eyes of the Divine glory, and continually at the right hand of\nGod. At another time, whilst musing, being afraid to die, these\nwords came upon my soul, 'Being justified freely by His grace,\nthrough the redemption which is in Christ.' This stayed my heart.\nAnd thus is the sinner made alive from the dead, by being justified\nthrough the righteousness of Christ, which is unto all and upon\nall them that believe--(Bunyan's Law and Grace).\n\n[100] Sometimes I have been so loaden with my sins, that I could not\ntell where to rest, nor what to do; yea, at such times, I thought\nit would have taken away my senses; yet, at that time, God through\ngrace hath all on a sudden so effectually applied the blood that\nwas spilt at Mount Calvary out of the side of Jesus, unto my\npoor, wounded, guilty conscience, that presently I have found such\na sweet, solid, sober, heart-comforting peace, that I have been\nin a strait to think that I should love and honour Him no more.\nSometimes my sins have appeared as big as all the sins of all the\nmen in the nation--(reader, these things be not fancies, for I have\nsmarted for this experience); but yet the least stream of the\nheart-blood Jesus hath vanished all away, and I have been delivered up\ninto sweet and heavenly peace and joy in the Holy Ghost--(Bunyan's\nLaw and Grace, vol. 1, p. 549).\n\n[101] While the soul lives upon the sweet impressions which are\nmade by the application of the promises, it may be said to live\nupon frames and feelings; for as its comforts abate, so will its\nconfidence. The heart can never be established in grace, till the\nunderstanding is enlightened to discern what it is to have pardon\nby the deed done--(J. B.).\n\n[102] O brave Christiana! See what it is to have one's heart\ninflamed with a sense of the love of Christ. Christiana thinks\neveryone would naturally be affected as she was, if they were\npresent; but she forgets that which she sees and feels is of\nspecial, peculiar, distinguishing grace--(Mason). Shall I have my\nsins and lose my soul? Would not Heaven be better to me than my\nsins?--the company of God, Christ, saints, and angels, than the\ncompany of Cain, Judas, Balaam, with the devils, in the furnace\nof fire? Canst thou now that readest, or hearest these lines, turn\nthy back, and go on in thy sins?--(Bunyan's Law and Grace, vol.\n1, p. 575). Reader, thus would Christiana plead with ungodly\nrelatives and friends; and if thou art in such a case, wilt thou\nnot listen to such a plea?--(ED).\n\n[103] Mind how tenderly Great-heart deals with warm-hearted\nChristiana. He does not attempt to throw cold water upon the fire\nof her affections, but gently insinuates, 1. The peculiar frame\nof the mind she speaks from; 2. Suggests that she must not always\nexpect to be in such raptures; and, 3. Reminds her that her\nindulgences were of a peculiar nature, not common to all, but\nbestowed upon the faithful in Christ only; and that, therefore,\namidst all her joyful feelings, she should know to whom she\nwas indebted for them, and give all the glory to the God of all\ngrace--(Mason).\n\n[104] Simple, contented in gross ignorance; Sloth, an indolence\nwhich smothers all conviction; Presumption, carnal security, which\nhardens against reproof--(Andronicus). These are the great opposers\nof vital religion. The end of these things is death--(Barder).\n\n[105] It was a custom, to a late period, to hang up murderers\nin irons, until the body dropped to pieces; that such terrible\nexamples might deter others from the like crimes; hence, under\nthe old wood-cut illustrating this passage, is written--\n\n\n'Behold here how the slothful are a sign,\nHung up, because holy ways they did decline.'\n--(ED).\n\n\n[106] God, as it were, gibbets some professors, and causes their\nnames and characters to be publicly exhibited, as a terror to\nothers, and as a warning to His own people--(Mason). The dreadful\nfalls and awful deaths of some professors are to put others upon\ntheir guard against superficial, slothful, and presumptuous hopes.\nThe real occasion of turning aside lies in the concealed lusts of\nthe heart--(Scott).\n\n[107] Let us consider the characters of these three professors: 1.\nHere is a Simple, a foolish credulous professor, ever learning,\nbut never coming to the knowledge of the truth, so as to believe\nit, love it, and be established on it; hence liable to be carried\naway by every wind of doctrine. 2. Sloth, a quiet, easy professor,\nwho never disturbs anyone by his diligence in the Word of God,\nnor his zeal for the truths and glory of God. 3. Presumption, one\nwho expects salvation in the end, without the means prescribed by\nGod for attaining it. O beware of these three sorts of professors,\nfor they turn many aside!--(Mason).\n\n[108] What is meant by the Hill Difficulty? Christiana has set out\nfrom Destruction, been received and encouraged at the wicket-gate,\nand directed on her journey. The path is comparatively easy, until\nshe is about to put on a public profession, by joining a church. This\nis situated upon the summit of this hill of difficult ascent. Is it\nintended to represent that prayerful, watchful, personal investigation\ninto Divine truth, which ought to precede church-fellowship? Nothing\nis more difficult to flesh and blood than to be compelled, upon\npain of endless ruin, to think for ourselves on matters of religion.\nThe formalist and hypocrite follow the persuasions of man, and\ntake an easier path, and are lost. The fear of man causes some to\nabandon the ascent. Dr. Cheever has, in his Hill Difficulty, very\nhappily described the energy that is needful to enable the pilgrim\nto make the ascent. He forcibly proves the utter impossibility of\nmaking the ascent by ceremonial observances, or while encumbered\nwith worldly cares or pride in trinkets of gold and costly array.\nHe reminds us of the solemn advice of Peter, 'be ye built up a\nspiritual house, a holy priesthood to offer up spiritual sacrifice\nacceptable to God by Jesus Christ.' Every weight must be set aside,\nand salvation must be worked out with fear and trembling--(ED).\n\n[109] The river of life is pure and clear as crystal. Is the doctrine\noffered to thee so? Or is it muddy, and mixed with the doctrines\nof men? Look, man, and see, if the foot of the worshippers of Baal\nbe not there, and the water fouled thereby. What water is fouled\nis not the water of life, or at least not in its clearness.\nWherefore, if thou findest it not right, go up higher towards the\nspring-head, for nearer the spring the more pure and clear is the\nwater--(Bunyan's Water of Life).\n\n[110] This represents to us that some preachers, as the Prophet says,\nfoul the water with their feet (Ezek. 24:18); that is, though they\npreach somewhat about Christ, and salvation by Him, yet they so clog,\nmire, and pollute the stream of free grace, with pre-requisites,\nterms, and conditions, that the poor thirsty soul cannot drink\nthe water, nor allay his thirst with it; but is forced to let it\nstand, till these gross dregs sink to the bottom. Yea, we ought\nto beware of drinking such filthy dregs; for they will certainly\nswell us up with the company of pride of our free will, human\nmerit, and self-righteousness, which oppose the glory of Jesus,\nand comfort of our souls--(Mason).\n\n[111] Although the cautious of Holy Writ are plain as posts and\nchains, and the warnings as a ditch, and the solemn threatenings\nof the New Testament against pharisaic formalism and hypocrisy\nare like a hedge, to prevent pilgrims wandering into paths that\nend in eternal misery, yet there are many who break through all\nthese merciful restraints, and rush upon destruction--(ED).\n\n[112] Examine, which do you like better, self-soothing or soul-searching\ndoctrine? Formalists and hypocrites love the former, and hate the\nlatter. But the sincere and upright are discovered by desiring to\nhave their hearts searched to the quick, and their ways tried to\nthe utmost; and, therefore, with David will cry, 'Search me, O\nGod, and know my heart; try me, and know my thoughts; and see if\nthere be any wicked way in me, and lead me in the way everlasting'\n(Psa. 129:23, 24)--(Mason).\n\n[113] Heart-work is hard work; it is hard work to be stripped; it\nis hard work to deny self, take up your cross, and follow Jesus.\nIt is hard work to fight the fight of faith; it is hard work\nagainst hope to believe in hope. A formalist and hypocrite will\ngo, in outward things, as far as the real Christian; but touch\nhim on the inward work, and he will start aside--(J. B.).\n\n[114] He who is a stranger to the hard work of self-denial, and how\ndifficult it is to the flesh, knows not what this Hill Difficulty\nmeans; for the nearer to the arbour of Jesus' rest, the more\ndifficulties in the way, but the sweeter it is when attained--(Mason).\n\n[115] Regard not in thy pilgrimage how difficult the passage is,\nbut whither it tends; not how delicate the journey is, but where\nit ends. If it be easy, suspect it; if hard, endure it. He that\ncannot excuse a bad way, accuseth his own sloth; and he that sticks\nin a bad passage, can never attain a good journey's end--(Quarles'\nEnchiridion).\n\n[116] There were stairs in the temple, and but one pair, and these\nwinding. He that went up must turn with the stairs. This is a type\nof a twofold repentance; that by which we turn from nature to\ngrace, and that by which we turn from the imperfections of a state\nof grace to glory. But this turning and turning still, displeases\nsome much. They say it makes them giddy; but I say, Nothing like\nthis to make a man steady. A straight stair is like the ladder\nthat leads to the gallows. They are turning stairs that lead to\nthe heavenly mansion. Stay not at their foot; but go up them, and\nup them, and up them, till you come to Heaven--(Bunyan's Solomon's\nTemple).\n\n[117] When we are praised, a conscious blush should pervade us, well\nknowing how much we have to be ashamed of. But some have got such\nvain confidence in their own righteousness, merits, and perfection,\nthat they have hereby got what the Scriptures call a whore's\nforehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord\ncontinually against spiritual pride, and for an humble heart,\nknowing thyself to be a poor sinner!--(Mason).\n\n[118] Eve looking first into those worthy privileges which God had\ngiven her, and dilating delightfully of them before the devil,\nshe lost the dread of the command from off her heart, which Satan\nperceiving, now added to his former forged doubt a plain and flat\ndenial--'Ye shall not surely die.' When people dally with the\ndevil, and sit too near their outward advantages, they fall into\ntemptation--(Bunyan on Genesis, vol. 2, p. 429).\n\n[119] Reader, mind this well, remember it often, and it will do thee\ngood. I am a witness against myself, of how much I have lost by\nindulging the flesh, and how much I have suffered by forgetfulness.\nBut O what a gracious Lord do we serve! this is no excuse for\nour folly, but an aggravation of our faults; and ought to sink us\nlower in shame, and to excite us to greater care, diligence, and\nwatchfulness; else we shall surely smart for our folly, if not in\nhell, yet in our consciences--(Mason).\n\n[120] This may refer to the awful end of one of Bunyan's early\nfriends, who became a notorious apostate--one John Child, whose\nsufferings were published with those of Spira. Child was so afraid\nof persecution, as to give up his profession; and then, overwhelmed by\ndespair, he committed suicide. Or to such an one as the professor,\nin the Marian days, who recanted to save burning, but who was\nburnt to death by his house catching fire--(Ivimey).\n\n[121] It is not very easy to determine the precise idea of the author\nin each of the giants who assault the Pilgrims, and are slain by\nthe conductor and his assistants. Some have supposed that unbelief\nis here meant, but Grim or Bloody-man seem not to be opposite\nnames for this inward foe; nor can it be conceived, that unbelief\nshould more violently assault those who are under the care of\na valiant conductor, than it had done the solitary pilgrims. I\napprehend, therefore, that this giant was intended for the emblem\nof certain active men who busied themselves in framing and executing\npersecuting statutes, which was done at the time when this was\nwritten, more violently than it had been before. Thus the temptation\nto fear man, which at all times assaults the believer when required\nto make an open profession of his faith, was exceedingly increased;\nand as heavy fines and severe penalties, in accession to reproach\nand contempt, deterred men from joining themselves in communion\nwith dissenting churches, that way was almost unoccupied, and the\ntravelers went through bypaths, according to the author's sentiments\non the subject. But the preaching of the Gospel, by which the\nministers of Christ wielded the sword of the Spirit, overcame\nthis enemy; for the example and exhortations of such courageous\ncombatants animated even weak believers to overcome their fears,\nand to act according to their consciences, leaving the event to\nGod. This seems to have been the author's meaning; and perhaps\nhe also intended to encourage his brethren boldly to persevere in\nresisting such persecuting statutes, confidently expecting that\nthey should prevail for the repeal of them; by which, as by the\ndeath of the giant, the pilgrims might be freed from additional\nterror, in acting consistently with their avowed principles--(Scott).\n\n[122] This reminds us of the words of Mr. Godly-fear to Diabolus,\nwhen Captain Credence sent a petition to Immanuel for mercy--'We\nare resolved to resist thee as long as a captain, a man, a sling,\nor a stone shall be found in Mansoul to throw at thee. Then said\nthe Lord Mayor to Diabolus, O thou devouring tyrant, be it known\nto thee, we shall hearken to none of thy words!'--(Bunyan's Holy\nWar). Happy are the Godly-fears and Great-hearts who use such\ndecided language to the enemy of souls--(ED).\n\n[123] Sincere and earnest Christiana, at this time, had a proverbial\nexpression--'It is better that the body should die to this world\nby the lions without, than that body and soul should die eternally\nby our lusts within.'--(ED).\n\n[124] O pilgrims, when dangers beset you, and fears arise in you,\nhear what the Lord speaks to you; and in the belief of his truth,\nquit yourselves manfully: 'Fight the good fight of faith,' ever\nremembering that 'you are more than conquerors through Christ who\nhath loved you!' Faith will exalt the love and power of Christ\nabove the fear of every enemy--(Mason).\n\n[125] O pilgrim, it is sweet to reflect that every lion-like foe\nis under the control of thy God, and cannot come one link of the\nchain nearer to thee than thy Lord will permit! Therefore, when\nfears and terrors beset thee, think of thy Lord's love to thee,\nHis power engages to preserve thee, and His promises to comfort\nthee. For 'the Lord is nigh unto all them that call upon Him'\n(Psa. 145:18)--(Mason).\n\n[126] From the deeply interesting narrative of the experience of\nMr. Fearing, it is plain that the lions and their backer, Giant\nGrim or Bloody-man, relates entirely to temporal troubles; most\nlikely to those infamous penal statutes under which Dissenters so\nseverely suffered. The uniting in church-fellowship was not only\nattended with the ordinary difficulties, but with danger from\nthe lions--church and state; especially when backed by ferocious\njudges, such as Jefferies and others. Spiritual enemies--sin, death,\nand hell--were the only terrors under which Mr. Fearing suffered;\ntemporal persecutions--'difficulties, lions, or Vanity Fair--he\nfeared not at all.' The battle probably refers to the flimsy\nsophistry used in defence of persecution, as opposed to the Word\nof God, the sword of the Spirit, by which our Puritan heroes\ndestroyed these anti-Christian arguments--(ED). Now that the lions\nare removed, may we not fear that hypocrites will thrust themselves\ninto our churches? It is easy, cheap, and almost fashionable, to\nbe religious: this should promote solemn investigation--(Andronicus).\n\n[127] How mindful is our Lord of us! How gracious is He to us! What\nblessed provision doth He make for us! If pilgrims are attacked\nby Giant Grim, and terrified with the sight of lions, they may be\nsure that it is only a prelude to some sweet enjoyment of their\nLord's love, and that they are near to some asylum, some sanctuary\nof rest, peace, and comfort. Some bitter generally precedes the\nsweet, and makes the sweet the sweeter--(Mason).\n\n[128] O it is hard work to part with Great-heart! How many blessings\ndo we lose for want of asking! Great-heart is at the command of\nour Lord. O for more power to cry incessantly to the Lord for the\npresence of Great-heart, that we may go on more cheerfully and\nmore joyfully in the ways of the Lord!--(Mason).\n\n[129] Here is a blessed mark of being vessels of the grace of God,\nwhen we delight in the sight of, salute, and welcome others in the\nway to Zion, and mutually have our hearts and affections drawn out\nto each other in love. O how sweet is the fellowship of pilgrims\nbelow! What must it be above? Infinitely above conception--(Mason).\n\n[130] Reader, can you feed upon Christ by faith? Is the Lamb the\nnourishment of thy soul, and the portion of thy heart? Canst thou\nsay, from blessed experience, 'His flesh is meat indeed, and His\nblood is drink indeed?' Is it thy delight to think of Him, hear\nof Him, speak of Him, abide in Him, and live upon Him? O bless\nHim and praise Him for His distinguishing mercy, this spiritual\nappetite! It is peculiar to His beloved ones only--(Mason).\n\n[131] Pray mind the above note, 'Christ's bosom is for all\npilgrims.' [This is the room in which they all lay, and its name\nis Peace--ED]. It is there the weary find rest, and the burdened\nsoul ease. O for more reclinings of soul upon the precious bosom\nof our Lord! We can be truly happy nowhere else--(Mason).\n\n[132] Immanuel also made a feast for them. He feasted them with food\nthat grew not in the fields of Mansoul, nor in the whole kingdom\nof the Universe. It came from the Father's court. There was music\nalso all the while at the table, and man did eat angels' food. I\nmust not forget to tell you, that the musicians were the masters\nof the songs sung at the court of Shaddai--(Bunyan's Holy War).\n\n[133] O what precious harmony is this! How joyful to be the subjects\nof it, and to join in it! The free, sovereign grace of God is the\ndelightful theme, and glory to God in the highest the universal\nchorus. It is the wonder and joy of sinners on earth, and of angels\nin Heaven--(Mason).\n\n[134] Our author intimates that God sometimes communicates spiritual\nknowledge and heavenly joy by 'dreams and visions of the night.'\nThe Holy One 'worketh all things after the counsel of His own\nwill,' and employs what means He pleases to bring into captivity\nevery thought to the obedience of Christ. The effect produced by\ndreams must be brought to this test. It is a good maxim, that what\nleads to God, must have come from God--(Ivimey).\n\n[135] If Mercy were sweetly surprised with this dream, we are sure\nthat nothing but the surprise of mercy can overcome the hardened\nsinner's heart, who, expecting the stroke of justice, instead of\nthe executioner with a death-warrant, finds a messenger of peace,\nwith a pardon free and full, revealing the grace, mercy, and\nlove of God, through the redemption which there is in the love of\nGod--(J. B.).\n\n[136] O how blessed are they who are watching and waiting continually\nto hear the small, still voice of the Spirit, speaking rest and\npeace to their souls by the blood of the Lamb! O how condescending\nis our Lord, thus to visit us, and converse with us in the way to\nhis kingdom!--(Mason). And how blessed is church fellowship when\nthe members are governed by these heavenly principles, watchfulness,\nhumility of mind, prudence, piety, and charity--(ED).\n\n[137] The assurance that the dream should he accomplished, is\ngrounded on the effects produced upon Mercy's heart; there is no\ndanger of delusion, when so scriptural an encouragement is inferred\neven from a dream--(Scott).\n\n[138] Can we wonder that the pilgrims longed to spend some time with\nsuch lovely companions? Reader, how is your inclination? Add to\nthese 'Simplicity, Innocence, and Godly-sincerity; without which\nthree graces thou wilt be a hypocrite, let thy notions, thy\nknowledge, thy profession, and commendations from others, be what\nthey will.'--(Holy Life, vol. 2, p. 539). Christian, in choosing\nthy companions, specially cleave to these six virgins, for they not\nonly have very comely and sober countenances, but Christ dwells\nwith them--(ED).\n\n[139] When Christiana was admitted into the church, care was taken\nto inquire into the religious knowledge of her children. This is\nan important branch of ministerial and parental duty. The answers\ngiven by the children do their mother honour, and prove that\nshe had not laboured in vain. Let every pious parent imitate her\nexample, and hope for her success--(Burder).\n\n[140] This is a very sensible mode of catechising the boys according\nto their ages and acquirements, with questions, exciting their\nattention to subjects of the gravest importance. Compare this with\nthe custom of asking a child its name, and requiring it to narrate\ncircumstances which took place in the time of unconscious babyhood;\ninstead of impressing upon it the existence of God and the solemn\nrealities of eternity. The Assembly's, Dr. Watts', and especially\nBunyan's catechisms, are admirably adapted to assist a parent in\nthese important and responsible exercises--(ED).\n\n[141] The young pupil is not here taught to answer, 'all the\nelect,' but practically 'those that accept of His salvation.'\nThis is perfectly consistent with the other, while it instructs\nand encourages the learner without perplexing him. It is absurd to\nteach the hardest lessons to the youngest scholars in the school\nof Christ--(Scott).\n\n[142] Though this is answered with the simplicity of a child; yet\nit is, and ever will be, the language of every father in Christ.\nHappy those whose spirits are cast into this humble, evangelical\nmold! O that this Spirit may accompany us in all our researches,\nin all our ways, and through all our days!--(Mason). Our inability\nto discover the meaning of these passages should teach us humility,\nand submission to the decisions of our infallible Instructor--(Scott).\n\n[143] Here is the foundation of faith, and the triumph of hope,\nGod's faithfulness to His promise, and His power to perform.\nHaving these to look to, what should stagger our faith, or deject\nour hope? We may, we ought to smile at all carnal objections, and\ntrample upon all corrupt reasonings--(Mason).\n\n[144] This is an important lesson to young females, how they may\nprofitably employ their time, adorn the Gospel, and be useful. It\nis much better to imitate Dorcas, in making garments for the poor,\nthan to waste time and money in frivolous amusements, or needless\ndecorations; or in more elegant and fashionable accomplishments--(Scott).\n\n[145] The character of Mr. Brisk is portrayed to the life in Bunyan's\nEmblems--\n\n\n'Candles that do blink within the socket,\nAnd saints whose eyes are always in their pocket,\nAre much alike: such candles make us fumble;\nAnd at such saints, good men and bad do stumble.'\n\n\n[146] The character of Mercy is lovely throughout the pilgrimage;\nbut in the important choice of a partner for life, she manifests\ngreat prudence and shrewdness; she asks the advice of those who\nknew Mr. Brisk, and whose names proved how capable they were to\ngive it. And she acted upon their knowledge of his character. And\nwhen she discovered the utter selfishness of his disposition, she\nthankfully bid him, Good bye, sweet heart; and parts for life--(ED).\n\n[147] Most blessed resolution! Ah, pilgrims, if ye were more wary,\nlest, by your choice and conduct, ye brought clogs to your souls,\nhow many troubles would ye escape, and how much more happy would\nyou be in your pilgrimage! It is for want of this wisdom and\nconduct, that many bring evil upon themselves--(Mason).\n\n[148] How easily are the best of characters traduced, and false\nconstructions put upon the best of actions! Reader, is this your\nlot also? Mind your duty. Look to your Lord. Persevere in His\nworks and ways; and leave your character with Him, to whom you can\ntrust your soul. 'For if God be for us, who shall be against us?\nwhat shall harm us, if we be followers of that which is good?'--(Mason).\n\n[149] Crying at the cross, and turning a wife out of doors, refers\nto a vulgar error, which had its influence to a late period in\nBedfordshire. It was a speedy mode of divorce, similar to that\npractised in London, by leading a wife by a halter to Smithfield,\nand selling her. The crying at the market cross that a man would\nnot be answerable for the debts that might be incurred by his\nwife, was the mode of advertising, which was supposed to absolve\na husband from maintaining his wife; a notion now fully exploded--(ED).\n\n[150] See the effects of sin. It will pinch and gripe the conscience,\nand make the heart of a gracious soul sick--(Mason). Matthew, in\nbeing admitted a member of the church, represented by the house\nBeautiful and its happy family, had to relate his experience, and\nthis brought to his recollection plashing the trees, and eating\nthe enemy's fruit, of which his brother also reminds them--(ED).\n\n[151] How often do we suffer by neglecting the cautions of a pious\nparent or friend. 'In time of temptation it is our duty to keep\nclose to the Word, then we have Satan at the end of the staff.\nWhen Eve was tempted, she went to the outside of her liberty, and\nsat herself on the brink of danger, when she said, we may eat of\nall but one.'--(Bunyan on Genesis, vol. 2, p. 429). Christiana\nhad chided the boys: 'You transgress, for that fruit is none of\nours.' Still the boys went on, and now Matthew feels the bitterness\nof repentance--(ED).\n\n[152] Although the mother did warn and chide her son, yet she did\nnot use her authority to prevent his taking the fruit which belonged\nto another. She takes the fault home, falls under the sense of it,\nand is grieved for it. A tender conscience is a blessed sign of\na gracious heart. Ye parents, who know the love of Christ, watch\nover your children; see to it, lest you smart for your sins, in\nnot warning and preventing them, that 'the fear of the Lord is to\ndepart from all evil'; yea, to abstain from the very appearance\nof it--(Mason, altered by ED).\n\n[153] Mr. Bunyan's great modesty and humility are truly admirable;\nhe quotes Latin, but is careful to tell us, 'The Latin I borrow'\n[in his notes]. The English is, 'Of the flesh and of the blood\nof Christ.' This is the only portion for sin-sick souls. Feeding\nupon Christ's flesh and blood by faith, keeps us from sinning,\nand when sick of sin, these, and nothing but these, can heal and\nrestore us. Yet there is in our nature an unaccountable reluctance\nto receive these, through the unbelief which works in us. So\nMatthew found it--(Mason).\n\n[154] See the blessed effects of receiving Christ, when under the\nsense of sin, and distressed for sin. O what a precious Saviour\nis Jesus! What efficacy is there in His flesh and blood, to purge\nthe conscience from guilt! Lord, what a mercy is it, that though\nwe sin, yet Thou art abundant to pardon, yea, multipliest Thy\npardons; yea, and also giveth poor, pained, broken-hearted sinners\nto know and feel Thy pardoning love!--(Mason).\n\n[155] How correctly are the effects of an indulgence in sinful lusts\ndescribed. Sin and sorrow are inseparable. The burdened conscience\nof a backslider can be relieved in no other way, than that in\nwhich it was first 'purged from dead works,' by exercising faith\nin the atoning blood of the Lord Jesus as the only sacrifice for\nsin, 'If a man be overtaken in a fault, ye which are spiritual,\nrestore such an one in the spirit of meekness' (Gal. 6:1). 'Flee\nyouthful lusts,' and be upon your guard against the fruit of\nBeelzebub's orchard--(Ivimey).\n\n[156] The relation of Matthew's sickness, and the method of his\ncure, may be justly esteemed among the finest passages of this\nwork. He ate the fruit of Beelzebub's orchard, sin, the disease of\nthe soul, threatening eternal death. It is an unspeakable mercy\nto be exceedingly pained with it. Such need the physician, and\nthe remedy is at hand.\n\n\nNothing but Thy blood, O Jesus!\nCan relieve us from our smart;\nNothing else from guilt release us\nNothing else can melt the heart--(Hart).\nIt is the universal medicine; blessed are those that will never take\nany other physic--(Burder).\n\n\n[157] This advice should be carefully noted. Numbers abuse the\ndoctrine of free salvation by the merits and redemption of Christ,\nand presume on forgiveness, when they are destitute of genuine\nrepentance, and give no evidence of sanctification. But this most\nefficacious medicine in that case will do no good; or rather, the\nperverse abuse of it will increase their guilt, and tend to harden\ntheir hearts in sin--(Scott).\n\n[158] Bunyan's bill of his Master's water of life--'As men, in their\nbills, do give an account of the persons cured, and the diseases\nremoved, so could I give you account of numberless numbers that\nhave not only been made to live, but to live forever, by drinking\nthis pure water of life. No disease comes amiss to it. It cures\nblindness, deafness, dumbness, deadness. This right holy water (all\nother is counterfeit) will drive away evil spirits. It will make you\nhave a white soul, and that is better than a white skin.'--(Bunyan's\nWater of Life). Whoever offers to purify the heart, and heal a wounded\nconscience, by any other means, is a deceiver and a soul-destroyer--(ED).\n\n[159] This conversation is adapted for the meditation of a restored\nbackslider. Evangelical truth prescribes the most powerful antidotes\nto presumption and despair--'My little children, these things\nwrite I unto you, that ye sin not. And if any man sin, we have\nan Advocate with the Father, Jesus Christ the righteous' (1 John\n2:1)--(Ivimey).\n\n[160] Having experienced the great advantage of a pious minister or\nelder, they were naturally desirous of having such comfort through\ntheir pilgrimage. The petition may refer to the custom, among\ndissenting churches, of letters of dismission given to members\nwhen they move to a distant locality--(ED).\n\n[161] How much is contained in that answer of Christiana as to\nthe origin of evil--'It is food or poison, I know not which!' To\nbelievers, it will be their elevation to a degree of bliss that\nthey would never have otherwise enjoyed; to the faithless, it will\nbe poison of the deadliest kind. Here is no attempt to explain the\norigin of evil in our world; a subject far beyond all our powers\nof investigation--(ED).\n\n[162] It is not enough that the Holy Spirit convince us of sin at\nour first setting out on pilgrimage, and makes us sensible of our\nwant of Christ; but He also keeps up a sight and sense of the evil\nof sin in its original nature, as well as actual transgressions.\nThis often makes us wonder at sin, at ourselves, and at the love\nof Christ in becoming a sacrifice for our sins. And this also humbles\nus, makes us hate sin the more; and makes Christ, His atonement,\nand righteousness, more and more precious in our eyes, and\ninestimable in our hearts--(Mason).\n\n[163] The ministration of angels is an animating theme to believers,\nand is well adapted to promote their confidence in the care and\nprotection of God. 'Are they not all ministering spirits, sent\nforth to minister for them who shall be heirs of salvation?' (Heb.\n1:14)--(Ivimey).\n\n[164] This is the anchor of hope. This keeps the soul safe, and\nsteady to Jesus, who is the alone object of our hopes. Hope springs\nfrom faith. It is an expectation of the fulfillment of those things\nthat are promised in the Word of truth, by the God of all grace.\nFaith receives them, trusts in them, relies upon them; and hope\nwaits for the full accomplishment and enjoyment of them--(Mason).\n\n[165] Bunyan loved harmony--he had a soul for music. But whether\nhe intended by this to sanction the introduction of instrumental\nmusic into public worship, is not clear. 'The late Abraham Booth and\nAndrew Fuller were extremely averse to it; others are as desirous\nof it. Music has a great effect on the nervous system, and of\nall instruments the organ is the most impressive. The Christian's\ninquiry is, whether sensations so produced assist the soul in\nholding communion with the Father of spirits, or whether, under our\nspiritual dispensation, the Holy Ghost makes use of such means to\npromote intercourse between our spirits and the unseen hierarchies\nof Heaven--(ED).\n\n[166] O how reviving and refreshing are those love-tokens from our\nLord! Great-heart never comes empty-handed. He always inspires\nwith courage and confidence. Let us look more into, and heartily\nbelieve the Word of truth and grace; and cry more to our precious\nImmanuel, and we shall have more of Great-heart's company. It is\nbut sad travelling without him--(Mason).\n\n[167] What this great robbery was, whether spiritual or temporal,\nis left to the reader to imagine. The sufferings of the Dissenters\nwere awfully severe at this time. Had it been a year later, we\nmight have guessed it to have referred to the sufferings of that\npious, excellent woman, Elizabeth Gaunt, who was burnt, October 23,\n1685. She was a Baptist, and cruelly martyred. Penn, the Quaker,\nsaw her die. 'She laid the straw about her for burning her speedily,\nand behaved herself in such a manner that all the spectators melted\nin tears.'--(ED).\n\n[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned\na hireling ministry, but it appears more to refer to the common\ncustom of rewarding servants to whom you have given trouble. He\nadduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It\nis a subject of considerable difficulty; but how is it that no\nminister ever thinks of referring to the plainest passage upon this\nsubject in the New Testament? It is Acts 20:17-38, especially verses\n33-35. The angel was a gold coin, in value half a sovereign--(ED).\n\n\n[169] Such mountains round about this house do stand\nAs one from thence may see the Holy Land (Psa. 125:2).\nHer fields are fertile, do abound with corn;\nThe lilies fair her valleys do adorn (Song. 2:1).\nThe birds that do come hither every spring,\nFor birds, they are the very best that sing (Song. 2:11, 12).\nHer friends, her neighbours too, do call her blest (Psa. 48:2);\nAngels do here go by, turn in, and rest (Heb. 13:2).\nThe road to paradise lies by her gate (Gen. 28:17),\nHere pilgrims do themselves accommodate\nWith bed and board; and do such stories tell,\nAs do for truth and profit all excel.\nNor doth the porter here say any nay,\nThat hither would turn in, that here would stay.\nThis house is rent free; here the man may dwell\nThat loves his landlord, rules his passions well.\n--(Bunyan's House of God, vol. 2 p. 579).\n\n[170] It is sweet melody when we can sing with grace in the heart.\nThe joy arising from God's free grace and pardoning love, is greater\nthan the joy of harvest, or of one who rejoices when he divides\nthe spoil--(J. B.). Those joyful notes spring from a sense of\nnearness to the Lord, and a firm confidence in His Divine truth and\neverlasting mercy. O when the Sun of Righteousness shines warmly\non the soul, it makes the pilgrims sing most sweetly! These\nsongs approach very nearly to the heavenly music in the realm of\nglory--(Mason).\n\n[171] Forgetfulness makes things nothings. It makes us as if things\nhad never been; and so takes away from the soul one great means\nof stay, support, and encouragement. When David was dejected, the\nremembrance of the hill Hermon was his stay. When he was to go\nout against Goliath, the remembrance of the lion and the bear was\nhis support. The recovery of a backslider usually begins at the\nremembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507).\n\n[172] After being thus highly favoured with sensible comforts, in\nthe views of faith, the comforts of hope, and the joy of love, the\nnext step these pilgrims are to take is down the Hill Difficulty,\ninto the Valley of Humiliation. What doth this place signify? A deep\nand abiding sight and sense of our ruined state, lost condition,\nand desperate circumstances, as fallen sinners. This is absolutely\nnecessary, lest we should think more highly of ourselves than we\nought to think. For the Lord oft favours us with manifestations\nof His love, and the comforts of His Spirit; but, through the\ncorruption of our nature, we are prone to be exalted in ourselves,\nand, as it were, intoxicated by them. Hence we are exhorted 'to\nthink soberly' (Rom. 12:3). This the Valley of Humiliation causes\nus to do--(Mason).\n\n[173] Thus beautifully does our author describe the grace of\nhumility. O that every reader may know its excellence by happy\nexperience!--(Burder).\n\n[174] These are the rare times; above all, when I can go to God\nas the Publican, sensible of His glorius majesty, sensible of my\nmisery, and bear up and affectionately cry, 'God be merciful to\nme a sinner.' For my part, I find it one of the hardest things I\ncan put my soul upon, when warmly sesnsible that I am a sinner,\nto come to God for a share in mercy and grace; I cannot but with\na thousand tears say, 'God be merciful to me a sinner.'--(Bunyan's\nPharisee and Publican, vol. 2, p. 261).\n\n[175] Though this Valley of Humiliation, or a clear sight and\nabiding sense of the sinfulness of our nature, and the wickedness\nof our hearts, may be very terrifying to pilgrims, after they have\nbeen favoured with peace and joy, and comforted by the views of\nfaith and hope, yet it is a very safe place; and though, at first\nentering into it, and seeing more of themselves than was ever\nbefore showed them, they may fear and tremble, yet, after some\ncontinuing here, they are more reconciled and contented; for here\nthey find the visits of their Lord, and in the depths of their\nhumility, they behold the heights of His love and the depths of His\nmercy, and cry out in joy, Where sin aboundeth, grace superabounds.\nThough sin abounds in me, the grace of Jesus superabounds towards\nme. Though I am emptied of all, yet I have an inexhaustible fullness\nin Jesus, to supply me with all I want and all I hope--(Mason).\n\n[176] The humble man is contented; if his estate be low, his heart\nis lower still. He that is little in his own eyes, will not be\nmuch troubled at being little in the eyes of others--(Watson).\nThose circumstances that will not disturb a humble man's sleep,\nwill break a proud man's heart--(Matthew Henry). They that get slips\nin going down the hill, or would hide his descent by deception, or\nrepine at it, must look for combats when in the valley--(Ivimey).\n\n[177] Perhaps the shepherd's boy may refer to the obscure but quiet\nstation of some pastors over small congregations, who live almost\nunknown to their brethren, but are, in a measure, useful and very\ncomfortable--(Scott).\n\n[178] Our Lord chose retirement, poverty, and an obscure station;\nremote from bustle, and favourable to devotion; so that His\nappearance in a public character, and in crowded scenes, for the\ngood of mankind and the glory of the Father, was a part of His\nself-denial, in which 'He pleased not Himself.' Some are banished\ninto this valley, but the poor in spirit love to walk in it; and\nthough some believers here struggle with distressing temptations,\nothers, in passing through it, enjoy much communion with God--(Scott).\n\n[179] Ever remember the words of our Lord, 'It is enough for the\ndisciple that he be as his master.' If your Lord made it his chief\ndelight to be in this Valley of Humiliation, learn from His example\nto prize this valley. Though you may meet with an Apollyon or a\ndestroyer here, yet you are safe in the arms and under the power\nof your all-conquering Lord: 'For though the Lord is high, yet\nhath He respect unto the lowly.' Therefore you may add with David,\n'Though I walk in the midst of trouble, Thou wilt revive me: Thou\nshalt stretch forth Thine hand against the wrath of mine enemies,\nand Thy right hand shall save me' (Psa. 138:7). Such are the\nconfidence, the reasoning, and the pleading of humble souls in the\npower of faith, which leads them quite out of themselves to their\nLord--(Mason).\n\n[180] In the first edition this name is printed 'Simon'; it was\ncorrected to Samuel in Bunyan's later editions--(ED).\n\n[181] It is marvellous to see how some men are led captive by\nforgetfulness. Those that sometime thought no pains too much, no\nway too far, no hazards too great to run for eternal life, become\nas if they had never thought of such things. Should one say to\nsome--Art not thou that man I saw crying out under a sermon, 'What\nshall I do to be saved?' that I heard speak well of the holy Word\nof God? how askew they will look upon one. Or if they acknowledge\nthat such things were with them once, they do it more like dejected\nghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507).\n\n[182] O pilgrims, attend to this! Pride and ingratitude go hand in\nhand. Study, ever study the favours of your Lord; how freely they\nare bestowed upon you, and how utterly unworthy you are of the\nleast of them. Beware of Forgetful Green. Many, after going some\nway on pilgrimage, get into this Green, and continue here; and talk\nof their own faithfulness to grace received, the merit of their\nworks, and a second justification by their works, &c. Hence it is\nplain that they are fallen asleep on this Forgetful Green, and talk\nincoherently, as men do in their sleep; for they forget that they\nare still sinners--poor, needy, wretched sinners; and that they want\nthe blood of Christ to cleanse them, the righteousness of Christ\nto justify them, and the Spirit of Christ to keep them humble,\nand to enable them to live by faith upon the fullness of Christ\nto sanctify them, as much as they did when they first set out as\npilgrims. O it is a most blessed thing to be kept mindful of what\nwe are, and of the Lord's free grace and unmerited goodness to\nus!--(Mason).\n\n[183] 'Trembles at God's Word,' so as not to dare pick and choose\nwhich doctrines he will receive, and which reject. Would you act\nthus by God's holy commandments? Would you choose one and reject\nanother? Are they not all of equal authority? And are not all His\nholy doctrines also stamped with the same Divine sanction? Where\nthere is true faith in them, it will make a man tremble to act\nthus by God's Word!--(Mason).\n\n[184] We ought to study the records of the temptations, conflicts,\nfaith, patience, and victories of believers; mark their wounds, by\nwhat misconduct they were occasioned, that we may watch and pray\nlest we fall in like manner. Learn how they repelled the assaults\nof the tempter, that we may learn to resist him steadfast in the\nfaith. Their triumphs should animate us to keep on the whole armour\nof God, that we may be able to withstand in the evil day--(Scott).\n\n[185] If Satan be driven back from one attack, prepare for another.\nBless God for your armour. Never put it off--(Mason).\n\n[186] If this monument refers to the experience of Bunyan, as\nexhibited in his Grace Abounding to the Chief of Sinners, it is\nwell called, 'Most strange, and yet most true.'--(ED).\n\n[187] This valley represents the inward distress, conflict, and\nalarm, arising from darkness and insensibility of mind. It varies\naccording to the constitution, animal spirits, health, education,\nand strength of mind of different persons--(Scott).\n\n[188] None know the distress, anguish, and fear that haunt pilgrims\nin this valley, but those who have been in it. The hissings,\nrevilings, and injections of that old serpent, with all his infernal\nmalice, seem to be let loose upon pilgrims in this valley. Asaph\nseems to be walking in this valley when he says, 'As for me, my feet\nwere almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason).\n\n[189] Satan is often must dreadful at a distance, and, courageously\nresisted, will not advance nearer. This advice is ever needful, 'Be\nsober; be vigilant.' These pilgrims kept up their watch. Satan did\ncome upon them unawares; still they heard his approach; they were\nprepared for his attack; lo, Satan drew back--(Mason).\n\n[190] Miserable, uncomfortable walking, with a pit before us, mid\ndarkness around, yea, within us, and hell seeming to move from beneath\nto meet us who have been left to the darkness of our nature, the\nterrors of a fiery law, the sense of guilt, and the fear of hell! O\nwhat an unspeakable mercy, in such a distressing season, to have\nan Almighty Saviour to look to and call upon for safety and\nsalvation! 'For He will hear our cry and save us' (Psa. 145:19)--(Mason).\n\n[191] This text has been a sheet anchor to my soul under darkness\nand distress. I doubt not but it has been so to many others. O\nthere is an amazing depth of grace and a wonderful height of mercy\nin it. Bless God for it. Study it deeply--(Mason).\n\n[192]What must the pure and holy Jesus have suffered when He tasted\ndeath in all its bitterness? His soul was in an agony. Hell was\nlet loose upon Him. This is your hour, said He, and the power of\ndarkness, when He cried out, 'My God, My God, why hast Thou\nforsaken Me?' It seemed as if the pains of hell had got hold of\nHim. O what justice and judgment! what love and mercy! what power\nand might were here displayed! And all this for us, and for our\nsalvation. What shall we render to the Lord for all His benefits?--(J.\nB.).\n\n[193] Precious thought; under the worst and most distressing\ncircumstances think of this. Their continuance is short. The\nappointment, love. Their end shall be crowned with glory. Our dark\nand distressing nights make us prize our light and joyful days the\nmore--(Mason).\n\n[194] The tremendous horrors of the Valley of the Shadow of Death,\nfiguratively represents the gloomy frame of mind in which fears\nrise high, and temptations greatly abound, more especially when\nthey are augmented by bodily disease. Few Christians are wholly\nexempted from such distressing seasons, but all are not distressed\nalike--(Burder). Bunyan's experience, recorded in his Grace\nAbounding, shows that he was, when under conviction, very familiar\nwith these horrors--(ED).\n\n[195] Heedless professors, be warned. The doctrines of grace were\nnever intended to lull any asleep in carnal security. If they do\nso by you, it is a sure sign that what should have been for your\nhealth proves an occasion of your falling--(Mason). O the miserable\nend of them that obey not the Gospel--punished with everlasting\ndestruction from the presence of the Lord, and the glory of His\npower--(J. B.).\n\n\n[196] Prayer prevailed, and they were delivered.\nBy glimm'ring hopes, and gloomy fears,\nWe trace the sacred road;\nThrough dismal deeps, and dang'rous snares,\nWe make our way to God--(Burder).\n\n\n[197] By a good heart is here meant, that Christian was endued\nwith boldness and courage from above; as the Psalmist says, 'Wait\non the Lord, be of good courage, and He shall strengthen thine\nheart.'--(J. B.).\n\n[198] Satan's master argument is, Thou art a horrible sinner, a\nhypocrite, one that has a profane heart, and one that is an utter\nstranger to a work of grace. I say this is his Maul, his club, his\nmaster-piece. He doth with this as some do by their most enchanting\nsongs, sings them everywhere. I believe there are but few saints\nin the world that have not had this temptation sounding in their\nears. But were they but aware, Satan by all this does but drive\nthem to the gap, out at which they should go, and so escape his\nroaring. Saith he, Thou art a great sinner, a horrible sinner, a\nprofane-hearted wretch, one that cannot be matched for a vile one\nin the country. The tempted may say, Aye, Satan, so I am, a sinner of\nthe biggest size, and, therefore, have most need of Jesus Christ;\nyea, because I am such a wretch Jesus calls me first. I am he,\nwherefore stand back, Satan, make a lane; my right is first to come\nto Jesus Christ. This, now, would be like for like; this would foil\nthe devil: this would make him say, I must not deal with this man\nthus; for then I put a sword into his hand to cut off my head--(Good\nNews for the Vilest of Men, vol. 1, p 96).\n\n[199] The greatest heart cannot understand without prayer, nor\nconquer without the almighty power of God. The belief of this will\nexcite prayer--(Mason).\n\n[200] The severity of Job's sufferings probably suggested to the\nauthor, the idea of taking rest during the conflict. 'How long wilt\nthou not depart from me, nor let me alone till I swallow down my\nspittle?' (Job 7:19). Here is no timidly mincing the matter with\nsophistry or infidelity; but a manful, prayerful, fighting it\nout--(ED).\n\n[201] Mr. Ivimey considers, that in Giant Maul is characterised that\nerroneous but common notion, that the church of Christ consists\nexclusively of some one state religion, to dissent from which is to\ncause schism, and to rend the seamless coat of Christ. Maul dwelt\nin the place where Pagan and Pope had resided; the club being the\ntemporal power to compel uniformity. If so, the declaration for\nliberty of conscience slew the giant, and the Act of toleration\nprevented his resurrection. Alas, how little do such Anti-Christians\nknow of that spiritual kingdom which extends over all the temporal\nkingdoms of the earth, and which constitutes Christ the King\nof kings--(ED). Carnal reasoning upon the equity of the Divine\nproceedings have mauled many a Christian--robbed him of his\ncomfort, and spoiled his simplicity. As soon as we turn aside to\nvain janglings and doubtful disputations, we get upon the devil's\nground. As Great-heart was knocked down with this giant's club,\nso many a faithful minister has been confounded with the subtle\narguments of a cunning disputer. The way to overcome this giant is\nto keep close to Scripture, and pray for the teaching of the Holy\nSpirit--(J.B.). Though Maul was baffled, disabled, and apparently\nslain; it will appear that he has left a posterity on earth to\nrevile, injure, and oppose the spiritual worshippers of God in\nevery generation--(Scott).\n\n[202] Well may Giant Maul, with his sophistry, be called a dangerous\nenemy. Many of this tribe are mentioned in the Holy War, as Lord\nCavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and\none Clip-promise, a notorious villain. These lords felt the edge of\nLord Will-be-will's sword, for which his Prince Immanuel honoured\nhim. Clip-promise was set in the pillory, whipped, and hanged. One\nclipper-of-promise does great abuse to Mansoul in a little time.\nBunyan's judgment was, that 'all those of his name and life should\nbe served even as he!'--(ED).\n\n[203] Light afflictions, but for a moment, and which work out for\nus an eternal weight of glory--'a little hurt on my flesh.' If\nthis refers to Bunyan's twelve years' imprisonment under the maul\nof sophistry, how must his natural temper have been subdued by\nhumility!--(ED).\n\n[204] This club we may suppose to mean human power, under\nwhich many godly ministers, in the seventeenth century, suffered\ngreatly. Blessed be God, we have nothing of this to fear in our\nday; therefore, the more shame for such professors who desert\nChrist when they have nothing to fear but the breath of reproach,\na nickname, or a by-word of contempt--(Mason).\n\n[205] The experienced Christian will be afraid of new acquaintance;\nin his most unwatchful seasons he is fully convinced that no enemy\ncan hurt him, unless he is induced to yield to temptation, and\ncommit sin--(Scott).\n\n[206] The character of Honesty is beautifully drawn by a masterly\nhand. The aged pilgrim, worn out with fatigue, can say without\nfear, 'I laid me down and slept; I awaked; for the Lord sustained\nme.' He blushed when his name was mentioned, and proved to be a\nmost valuable acquisition to the Pilgrim party--(ED).\n\n[207] By honesty, in the abstract, he means to distinguish between\nhis earnest desire to be honest, and a perfect character. Every\nChristian is the subject of honesty or justice, uprightness\nand sincerity; yet when we come to describe these virtues in the\nabstract, or what they really are in their strict purity and utmost\nperfection, where is the Christian but must wear the conscientious\nblush, as Honesty did, under a sense of his imperfections--(Mason).\n\n[208] This is the confession of an honest heart. It is never afraid\nof ascribing too much to the sovereignty of grace; nor of giving\nall the glory to the Sun of Righteousness, for shining upon, and\nmelting down its hard frozen soul--(Mason).\n\n[209] If the kiss of charity be given, great care should be taken\nthat it is a 'holy' kiss. 'Some have urged the holy kiss, but then\nI have asked why they made baulks; why they did salute the most\nhandsome, and let the ill-favoured go. This has been unseemly in\nmy sight.'--(Grace Abounding, No. 315). However such a custom may\nhave been innocent in the oriental scenes of apostolic labours,\nit has been very properly discontinued in later ages, unless it be\nas in the case of old Honest, or the unexpected meeting of very\nold friends and relatives--(ED).\n\n[210] The character and narrative of Fearing is drawn and arranged\nwith great judgment, and in a very affecting manner. Little-faith,\nmentioned in the First Part, was faint-hearted and distrustful;\nand thus he contracted guilt, and lost his comfort; but Fearing\ndreaded sin and coming short of Heaven, more than all that flesh\ncould do unto him. He was alarmed more at the fear of being\novercome by temptation, than from a reluctance to undergo derision\nor persecution. The peculiarity of this description of Christians\nmust be traced back to constitution, habit, first impressions,\ndisproportionate and partial views of truth, and improper\ninstructions; these, concurring with weakness of faith, and the\ncommon infirmities of human nature, give a cast to their experience\nand character, which renders them uncomfortable to themselves,\nand troublesome to others. Yet no competent judges doubt that they\nhave the root of the matter in them; and none are more entitled\nto the patient, sympathizing, and tender attention of ministers\nand Christians--(Scott).\n\n[211] We cannot but admire the variety of experiences introduced\ninto the Pilgrim's Progress. Many have died remarkably happy in the\nLord, who, till very near their last moments have been in bondage\nthrough the fear of death. We may be sure of this, that wherever\nthe Lord has begun a work, He will carry it on to the great decisive\nday. The proof of this is 'he would not go back!' 'If ye continue\nin My Word, then are ye My disciples indeed.'--(J.B.).\n\n[212] See all through this character, what a conflict there was\nbetween fear, and the influence of grace. Though it may not be\nthe most comfortable, yet the end of Mr. Fearing was very joyful.\nO what a godly jealousy displayed itself all through his life!\nBetter this, than strong, vain-glorious confidence. The Valley of\nHumiliation suits well with fearing hearts--(Mason).\n\n[213] When persons are naturally fearful and low-spirited, it will\nbe found, notwithstanding the courage and comfort they sometimes\nare favoured with, that the constitutional bias of their tempers\nand dispositions will discover itself, more or less, all through\ntheir pilgrimage. Thus there is a kind of sympathy between Fearing\nand the Valley of Humiliation, which seems congenial to him--(J.B.).\n\n[214] O what a time of need is the day of death, when I am to pack\nup all, to be gone from hence; now a man grows near the borders of\neternity; he sees into the skirts of the next world. Now death is\ndeath, and the grave the grave indeed. Has he laid up grace for this\nday, while cold death strokes his hand over his face, and over his\nheart, and is turning his blood into jelly; while strong death is\nloosing his silver cord, and breaking his golden bowl?--(Bunyan's\nSaints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder\nthat Mr. Fearing was at his wit's end?--(ED).\n\n[215] Here is a glorious display of a fearing heart. Full of courage\nagainst evil, and fired with zeal for God's glory--(Mason).\n\n[216] O how gracious is our Lord! as thy day is, O Pilgrim, so\nshall thy strength be. Even the river of death, though there can\nbe no bridge to go over, yet faith makes one; and the Lord of faith\nmakes the waters low, to suit the state of His beloved ones--(Mason).\n\n[217] We know the least appearance of a sin better by its native\nhue, than we know a grace of the Spirit. Sin is sooner felt in\nits bitterness upon a sanctified soul than is the grace of God.\nSin is dreadful and murderous in the sight of a sanctified soul.\nGrace lies deep in the hidden part, but sin floats above in the\nflesh, and is easier seen. Grace as to quantity, seems less than\nsin. What is leaven, or a grain of mustard seed, to the bulky lump\nof a body of death? It is a rare thing for some Christians to see\ntheir graces, but a thing very common for such to see their sins,\nto the shaking of their souls--(Bunyan's Desire of the Righteous,\nvol. 1, p. 755).\n\n[218] This is an every-day character in the church, delicately and\naccurately drawn, a man, as Mr. Ivimey says, that 'carried the\nSlough of Despond in his mind everywhere with him,' not from the\ndifficulties of the way, nor the frowns of the world, but from\ndoubts lest sin, death, and hell, should prevail over them. They\nwalk safely, however sorrowfully; and seldom give the enemy an\noccasion to rejoice--(ED).\n\n[219] Here is a very striking lesson for professors. Talk not of\nyour great knowledge, rich experience, comfortable frames, and\njoyful feelings; all are vain and delusive, if the Gospel has not\na holy influence upon your practice. On the other hand, be not\ndejected if you are not favoured with these; for if a holy fear\nof God, and a godly jealousy over yourselves, possess your heart,\nverily you are a partaker of the grace of Christ--(Mason).\n\n[220] Hatred to sin can only arise from the love of God. In vain\ndo men think of deterring others from sin, or driving them to duty\nby low terrors, or low requirements. The strong man armed will\nkeep his palace, till a stronger than he cometh and taketh from\nhim the armour wherein he trusted. But herein they err, not knowing\nthe Scriptures, which set forth love as the constraining motive\nto true obedience--(J.B.).\n\n[221] Christians who resemble Fearing, are greatly retarded in their\nprogress by discouraging apprehensions; they are apt to spend too\nmuch time in unavailing complaints; yet they cannot think of giving\nup their feeble hopes, or of returning to their forsaken worldly\npursuits and pleasures. They are indeed helped forward, through\nthe mercy of God, in a very extraordinary manner; yet they still\nremain exposed to alarms and discouragements, in every stage of\ntheir pilgrimage. They are afraid even of relying on Christ for\nsalvation, because they have not distinct views of His love, and\nthe methods of His grace; and imagine some other qualification to\nbe necessary besides the willingness to seek, knock, and ask for\nthe promised blessings, with a real desire of obtaining them.\nThey imagine, that there has been something in their past life,\nor that there is some peculiarity in their present habits, and way\nof applying to Christ, which may exclude them from the benefit: so\nthat they pray with diffidence; and, being consciously unworthy,\ncan hardly believe that the Lord will grant their requests. They\nare also prone to overlook the most decisive evidences of their\nreconciliation to God; and to persevere in arguing with perverse\ningenuity against their own manifest happiness. The same mixture of\nhumility and unbelief renders persons of this description backward\nin associating with their brethren, and in frequenting those\ncompanies in which they might obtain further instruction; for\nthey are afraid of being considered as believers, or even serious\ninquirers; so that affectionate and earnest persuasion is requisite\nto prevail with them to join in those religious exercises, by which\nChristians especially receive the teaching of the Holy Spirit. Yet\nthis arises not from disinclination, but diffidence; and though\nthey are often peculiarly favoured with seasons of great comfort,\nto counterbalance their dejections, yet they never hear or read of\nthose who 'have drawn back to perdition,' but they are terrified\nwith the idea that they shall shortly resemble them; so that every\nwarning given against hypocrisy or self-deception seems to point\nthem out by name, and every new discovery of any fault or mistake\nin their views, temper, or conduct, seems to decide their doom.\nAt the same time, they are often remarkably melted into humble,\nadmiring gratitude, by contemplating the love and sufferings of\nChrist, and seem to delight in hearing of that subject above all\nothers. They do not peculiarly fear difficulties, self-denial,\nreproaches, or persecution, which deter numbers from making an\nopen profession of religion; and yet they are more backward in\nthis respect than others, because they deem themselves unworthy\nto be admitted to such privileges and into such society, or else\nare apprehensive of being finally separated from them or becoming\na disgrace to religion--(Scott).\n\n[222] This is a solid, scriptural definition; pray mind it. Here\nconditions may safely be admitted; and happy is the Christian who\nkeeps closest to these conditions, in order to enjoy peace of\nconscience, and joy of heart in Christ--(Mason).\n\n[223] That heart, which is under the teaching and influence of the\ngrace of God, will detect such horrid notions, and cry out against\nthem. God forbid that ever I should listen one moment to such\ndiabolical sentiments! for they are hatched in hell, and propagated\non earth, by the father of lies--(Mason).\n\n[224] It is a horrible and blasphemous perversion of Scripture, to\ntake encouragement in sin, from those sad examples of it in the\nsaints, which are held up, in terrorem, as so many beacons by\nwhich we may avoid the same. To talk, and especially to act like\nSelf-will affords the fullest proof that a man never came in at\nthe gate. The Lord change every such perverse will, and preserve\nthe church from principles and practices so diabolical--(Burder).\nWhat shall we say to these things? Lord, keep me!--(J.B.).\n\n[225] It may be seriously inquired as to whether in all Satan's\ntemptations, any one is so fatal to immortal souls as the idea of\na death-bed repentance. Have not prayers against sudden death a\ntendency to interfere with or obstruct that daily walk with God,\nwhich alone can fit us to meet the king of terrors? When heart\nand strength fail; when the body is writhing in agony, or lying\nan insensible lump of mortality; is that the time to make peace\nwith God? Such persons must he infatuated with strange notions\nof the Divine Being. No, my reader, life is the time to serve\nthe Lord, the time to insure the great reward. Sudden death is a\nrelease from much pain and anxiety. It is the most merciful gate\nby which we can enter upon immortality--(ED).\n\n[226] Pray attentively mind, and deeply consider the six following\nobservations; they are just; they are daily confirmed to us in the\ndifferent conduct of professors. Study, and pray to improve them\nto your soul's profit--(Mason).\n\n[227] Adam hid himself because he was naked. But how could he be\nnaked, when before he had made himself an apron? O! the approach\nof God consumed and burnt off his apron! His apron would not keep\nhim from the eye of the incorruptible God. When God deals with such\nmen for sin, assuredly they will find themselves naked--(Bunyan on\nGenesis, vol. 2, p. 432). If the wicked flee when no man pursueth,\nhow can they stand when God lets loose death and eternity upon\ntheir guilty souls?--(ED).\n\n[228] Thou art bound to Heaven, but the way thither is dangerous.\nIt is beset everywhere with evil angels, who would rob thee of thy\nsoul. If thou wouldest go on cheerfully in thy dangerous journey,\ncommit thy treasure--thy soul, to God, to keep; and then thou\nmayest say with comfort, Well, that care is over; my soul is safe;\nthe thieves, if they meet me, cannot come at that; God will keep\nit to my joy and comfort at the great day--(Bunyan's Advice to\nSufferers, vol. 2, p. 701).\n\n[229] The spiritual refreshment, arising from experimental conversation,\nseems to be especially intended; but the name of Gaius suggests\nalso the importance of the Apostle's exhortation, 'Use hospitality\nwithout grudging.' This ought to be obeyed even to strangers,\nif they are certified to us as brethren in Christ--(Scott). Every\nChristian's house should, so far as ability is given, be an inn\nfor the refreshment of weary fellow-pilgrims--(ED).\n\n[230] This character is drawn from that of the well-beloved Gaius,\nin the third epistle of John. Although, in comparison with the\ngreat bulk of Christians, there are but few such in the church;\nyet in all ages, and in most churches, some hospitable Gaius is\nto be found. May their numbers be greatly increased--(ED).\n\n[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly\nmartyred for the truth in the second century; not Ignatius Loyola,\nthe Jesuit. Mr. Bunyan obtained all this information from Foxe's\nBook of Martyrs, which was written before Satan had introduced the\nJesuits into the world--(ED).\n\n[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding\nall the cares of a family, while the married have many troubles, the\nsingle have few, if any, real enjoyments of life. The will of our\nheavenly Father is here enforced upon the pilgrims by Gaius--only\nlet pilgrims be united together, marry in the Lord, and we may expect\nhis blessing to fit us to do His will. Vows of celibacy are from\nbeneath, from the father of lies--contrary to the order of nature,\nand the expressed will of God. 'It is not good to be alone.'--(ED).\n\n[233] The different parts of social worship and Christian fellowship\nare here allegorically described. The heave-shoulder and wave-breast\ntypify the power and love of our great High Priest; that we should\ndevote to Him our whole heart, with fervent prayer, and grateful\npraise. The wine represents the exhilarating effects of the shedding\nof Christ's blood, and its application to us by living faith. The\nmilk is the simple instruction of the Scriptures. The butter and\nhoney are animating views of God and heavenly joy. The apples are\nthe promises and privileges of Christians (see Song. 2:3; Prov.\n25:11). And the nuts those difficult doctrines, which amply repay\nus the trouble of penetrating their meaning. Christians so employed\nhave far sweeter enjoyments than they ever had in the mirth,\ndiversions, and pleasures of the world--(Scott).\n\n[234] Bunyan takes advantage of the common past-time of solving\nriddles, to teach important truth in a way calculated to be impressed\non the memory. Thus, in the treatise on the Covenants of the Law\nand Grace, the second Adam was before the first, and also the\nsecond covenant before the first. This is a riddle--(Vol. 2, p.\n524)--(ED). Observe here, the feast of pilgrims was attended with\nmirth. Christians have the greatest reason to be merry; but then\nit ought to be spiritual mirth, which springs from spiritual views\nand spiritual conversation--(Mason).\n\n[235] When Christian intercourse is conducted with gravity and\ncheerfulness united, it is both pleasant and instructive. Speech\nshould be 'always with grace, seasoned with salt, that it may\nminister grace to the bearers,' and thus 'provoke one another unto\nlove, and to good works'; thus are the young encouraged to follow\nthat which is good--(Ivimey).\n\n[236] Here is a genuine discovery of a gracious heart; when it is\ndelighted with spiritual company and conversation, and longs for\nits continuance. Is it so with you?--(Mason).\n\n[237] If our love to sinners be only shown by seeking their spiritual\ngood, it will be considered as a bigoted desire to proselyte them\nto our sect; but uniform diligent endeavours to relieve their\ntemporal wants are intelligible to every man, and bring a good\nreport on the profession of the Gospel (Matt. 5:16)--(Scott).\n\n[238] O, this dying to self, to self-righteous pride, vain confidence,\nself-love, and self-complacency, is hard work to the old man; yea,\nit is both impracticable and impossible to him. It is only grace\nthat can conquer and subdue him; and where grace reigns, this\nwork is carried on day by day. And yet the old man of sin, and\nself-righteousness, still lives in us--(Mason).\n\n[239] Old age affords advantage in overcoming some propensities,\nyet habits of indulgence often counterbalance the decays of nature;\nand avarice, suspicion, and peevishness, with other evils, gather\nstrength as men advance in years. Some old men may imagine that\nthey have renounced sin, because they are no longer capable of\ncommitting the crimes in which they once lived--(Scott).\n\n[240] The refreshment of Divine consolations, and Christian\nfellowship, are intended to prepare us for vigorously maintaining\nthe good fight of faith; not only against the enemies of our own\nsouls, but also against the opposers of our most holy religion.\nWe are soldiers, and should unite together under the Captain of\nSalvation, to contend for the faith once delivered to the saints,\nby every method authorized by the Word of God; nor must we shrink\nfrom danger and contumely in so good a cause--(Scott).\n\n[241] It may he asked, how for it is right to expose ourselves to\ndanger and difficulties, since it is rashness, not courage, to\nexpose ourselves to unnecessary danger, or to give unnecessary\noffence. I would answer, It can never be improper to expose error,\nor oppose a prevailing vice, by which God's children are in danger\nof being beguiled--(J.B.).\n\n[242] Giant Slay-good represents a wicked, cruel man--a mere\ncannibal, invested with judicial authority--a selfish, malignant\npersecutor, who intimidated feeble-minded professors by fines and\nimprisonments, to the hazard of their souls. By the thieves, of\nwhom he was master, were perhaps intended the common informers,\nwho got their living by giving evidence against Nonconformists;\nsome cruel magistrates pursued them to death. The attack was by\nscriptural and rational arguments, which led to a great alteration\nin these accursed laws--(Ivimey and Scott).\n\n[243] All pilgrims are not alike vigorous, strong, and lively; some\nare weak, creep and crawl on, in the ways of the Lord. No matter,\nif there be but a pilgrim's heart, all shall be well at last; for\nOmnipotence itself is for us, and then we may boldly ask, 'Who shall\nbe against us?'--(Mason). Constitutional timidity and lowness of\nspirits, arising from a feeble frame, give a peculiar cast to the\nviews and nature of religious profession, which unfits for hard and\nperilous service. The difference between Feeble-mind and Fearing\nseems to be this--the former was more afraid of opposition, and the\nlatter more doubtful about the event, which perhaps may intimate,\nthat Slay-good rather represents persecutors than deceivers--(Scott).\n\n[244] What a sweet simple relation is here! Doth it not suit many\na feeble mind? Poor soul, weak as he was, yet his Lord provided\nagainst his danger. He sent some strong ones to his deliverance, and\nto slay his enemy. Mind his belief, even in his utmost extremity.\nLearn somewhat from this Feeble-mind--(Mason).\n\n[245] O how sweet to reflect, that the most gigantic enemies shall\nbe conquered, and their most malicious designs be overruled for\nour good; yea, what they intend for our ruin shall be made to work\nfor our health and prosperity--(Mason).\n\n[246] 'Whosoever will save his life shall lose it; and whosoever\nwill lose his life for My sake shall find it' (Matt. 16:25)--(ED).\nHere is a contrast between a feeble believer and a specious\nhypocrite; the latter eludes persecutions by time-serving, yet\nperishes in his sins; the former suffers and trembles, yet hopes\nto be delivered and comforted. The frequency with which this is\nintroduced, and the variety of characters by which it is illustrated,\nshow us how important the author deemed such warnings--(Scott).\n\n[247] Events, which at first appear big with misery and misfortune,\nhave been found afterwards to have been as so many dark passages,\nto lead into brighter and more glorious displays of the Divine\npower, wisdom, and goodness--(J.B.).\n\n[248] 'Marriage is honourable in all'; nor will Christian females\nfind such a state any hindrance to their abounding in works of\ncharity and mercy. By fulfilling the duties of the married life,\nthey will cause the ways of God to be well spoken of. The desire\nof Paul was, 'That the younger women marry, be sober, love their\nhusbands, love their children, be discreet, chaste, keepers at\nhome, good, obedient to their own husbands, that the Word of God\nbe not blasphemed' (Titus 2:4, 5)--(Ivimey).\n\n[249] What an open, ingenuous confession is here! though feeble in\nmind, he was strong in wisdom and sound judgment--(Mason). Woe be\nto those who offend one of these little ones; no less dear to God\nthan the most eminent and distinguished saints--(J.B.).\n\n[250] O that this were more practised among Christians of different\nstandings, degrees, and judgments! If they who are strong were thus\nto bear with the weak, as they ought, how much more love, peace,\nand unanimity would prevail!--(Mason).\n\n[251] Excellent! See the nature of Christian love; even to be ready\nto spare to a brother, what we ourselves have occasion for. Love\nlooketh not at the things of our own, but to provide for the wants\nof others--(Mason).\n\n[252] The character of Feeble-mind seems to coincide, in some\nthings, with that of Fearing, and in others with the description\nof Little-faith. Constitutional timidity and lowness of spirits,\narising from a feeble frame, and frequent sickness, while they\nare frequently the means of exciting men to religion, give also a\npeculiar cast to their views and the nature of their profession--tend\nto hold them under perpetual discouragements, and unfit them for\nhard and perilous services. This seems implied in the name given\nto the native place of Feeble-mind; yet this is often connected\nwith evident sincerity, and remarkable perseverance in the ways\nof God--(Scott).\n\n[253] Here, very ingeniously, an associate is found for poor\nFeeble-mind; in one equally weak, lame, and limping in his religious\nsentiments, who, instead of forming his own sentiments from the\nWord of Truth, leant upon the sentiments and opinions of others.\nThe hesitation of Feeble-mind to accept one of his crutches, is\nhumourously conceived. He would, weak as he was, think for himself;\nthough he had no objection to quote the opinion of another Christian\nagainst an adversary--(Ivimey). 'As iron sharpeneth iron, so a man\nsharpeneth the countenance of his friend.' How great a comfort to\nfind a fellow-pilgrim whose experience agrees with our own, and\nwith whom we can take sweet counsel! Still all our dependence must\nbe on Ready-to-halt's crutches--'the promises.'--(ED).\n\n[254] The near prospect of persecution is formidable even to true\nbelievers, notwithstanding all the encouragements of God's Word.\nIt is useful to realize such scenes, that we may pray, without\nceasing, for wisdom, fortitude, patience, meekness, faith, and love\nsufficient for us, should matters come to the worst--(Scott).\n\n[255] How happy to find a family, in Vanity Fair, whose master will\nreceive and entertain pilgrims. Blessed be God for the present\nrevival of religion in our day, and for the many houses that are\nopen to friends of the Lamb--(Mason).\n\n[256] The inquiry of disciples, after suitable company, discovers\nthat they, with David, love the Lord's saints; and in the excellent\nof the earth is all their delight (Psa. 16:3). A genuine discovery\nthis of a gracious heart--(Mason).\n\n[257] Great, indeed, was the change in the town of Vanity, when\nChristiana and her party of pilgrims arrived, compared with the\nbut recent period when Faithful was martyred. The declaration\nof liberty of conscience had rendered the profession of vital\ngodliness more public, still there was persecution enough to make\nit comparatively pure. Dr. Cheever has indulged in a delightful\nreverie, in his lecture on Vanity Fair, by supposing, at some\nlength, how our glorious dreamer would now describe the face of\nsociety in our present Vanity Fair. After describing the consequences\nthat had arisen from religion having become FASHIONABLE, he hints\nat the retrograde movement towards Popery, known under the name\nof Puseyism. 'It happened, in process of time, that a part of the\npilgrims who remained in Vanity Fair, began to visit the cave of\nGiant Pope, and it became a sort of fashionable pilgrimage to\nthat cave. They brushed up the giant, and gave him medicines to\nalleviate the hurts from those bruises which he had received in his\nyouth; and, to make the place pleasanter, they carefully cleared\naway the remains of the bones and skulls of burned pilgrims, and\nplanted a large enclosure with flowers and evergreens.' 'The cage\nin which the Pilgrims were once confined was now never used; some\nsaid it was consecrated for church purposes, and put under the\ncathedral, in a deep cell, from which it might again be brought forth\nif occasion required it.' The Doctor's description of the present\nstate of Vanity Fair is very deeply interesting and amusing--(ED).\nWhen religion is counted honourable, we shall not want professors; but\ntrying times are sifting times. As the chaff flies before the wind,\nso will the formal professors before a storm of persecution--(J.B.).\n[258] Kindness to the poor increases and builds up the church. It\nconquers the prejudices of the worldly, secures their confidence,\nand brings them under the preaching of the Gospel. They rationally\nconclude that they cannot be bad people who do so much good--(Ivimey).\n\n[259] This monster is Antichrist. The devil is the head; the\nsynagogue of Satan is the body; the wicked spirit of iniquity is\nthe soul. The devil made use of the church [the clergy] to midwife\nthis monster into the world. He had plums in his dragon's mouth,\nand so came in by flatteries. He metamorphosed himself into\na beast, a man, or woman; and the inhabitants of the world loved\nthe woman dearly, became her sons, and took up helmet and shield\nto defend her. She arrayed herself in flesh-taking ornaments--gold,\nand precious stones, like an harlot. She made the kings drunken,\nand they gave her the blood of saints and martyrs until she was\ndrunken, and did revel and roar. But when her cup is drunk out, God\nwill call her to such a reckoning, that all her clothes, pearls,\nand jewels shall not be able to pay the shot. This beast is compared\nto the wild boar that comes out of the wood to devour the church\nof God (Psa. 80:13). The temporal sword will kill its body, but\nspirit can only be slain by spirit; the Lord the Spirit will slay\nits soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist\ncomposed of all the State religions in the world?--(ED).\n\n[260] For this woman's name and costume see Revelation 17:1-4. She\nhas just sent one of her illegitimate sons to England, under the\nimpudent assumption of Archbishop of Westminster--(ED).\n\n[261] And that you may be convinced of the truth of this, look back\nand compare Antichrist four hundred years ago, with Antichrist as\nhe now is, and you shall see what work the Lord Jesus has begun\nto make with him; kingdoms and countries He hath taken from her.\nTrue, the fogs of Antichrist, and the smoke that came with him\nout of the bottomless pit, has eclipsed the glorious light of the\nGospel; but you know, in eclipses, when they are recovering, all\nthe creatures upon the face of the earth cannot put a stop to that\ncourse, until the sun or the moon have recovered their glory. And\nthus it shall be now, the Lord is returning to visit this people\nwith His primitive lustre; he will not go back until the light\nof the sun shall be sevenfold--(Bunyan's Antichrist and his ruin,\nvol. 2, p. 48).\n\n[262] When nations have restored to the people the property of\nwhich they have been plundered, under the pretence of assisting to\nobtain the pardon of sin and the favour of God, the monster will\nsoon die; when neither rule, nor honour, nor pelf is to be gained\nby hypocrisy--(ED).\n\n[263] This may refer to that noble band of eminent men who, in\n1675, preached the morning exercises against Popery; among others\nwere Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many\nothers. They were then, and ever will be, of great fame--(ED).\n\n[264] The plans of Charles II and James II, to re-establish Popery in\nEngland, were defeated by the union of the eminent Nonconformists\nwith some decided enemies to Rome in the Established Church; this\nbrought them into esteem and respect. Mr. Scott's note on this\npassage is--'The disinterested, and bold decided conduct of many\ndissenters, on this occasion, procured considerable favour both\nto them and their brethren, with the best friends of the nation;\nbut the prejudices of others prevented them from reaping all the\nadvantage from it that they ought to have done.'--(ED).\n\n[265] David Hume, in his History of England, admitted the invaluable\nservices of the Puritans, 'By whom the precious spark of liberty\nwas kindled and preserved, and to whom the English owe all the\nblessings of their excellent constitution.'--(ED).\n\n[266] This is a most encouraging view of the tender care of the\nSaviour, to the children of believers committed to His care, by\ngodly parents. Not by any ceremonial observance, but by constant\nfervent supplications to the Throne of Grace on their behalf, and\nby a consistent pious example to train them up in the way in which\nthey should go, that when they are old they should not depart from\nthe new and living way--(ED).\n\n[267] Here we frequently find our author speaking of our God and\nSaviour as Man; he excels in this. It is to be wished that authors\nand preachers wrote and spake of the manhood of Jesus, who was a\nperfect Man, like unto us in all things except sin. The view and\nconsideration of this is sweet to faith, and endears our Saviour\nto our hearts--(Mason).\n\n[268] What cannot Great-heart do? what feats not perform? what\nvictories not gain? Who can stand before Great-heart? Diffidence\nshall fall, and Giant Despair be slain by the power of Great-heart,\nwith 'the sword of the Spirit, which is the Word of God' (Eph. 6:17);\neven Despondency, though almost starved, shall be delivered, and\nhis daughter Much-afraid shall be rescued. O for more of Great-heart's\ncompany!--(Mason). The struggle with Despair may be dangerous, and\npainful, and long-continued, but it shall he finally successful.\n'I am persuaded,' saith the Apostle, 'that neither death, nor life,\nnor angels, nor principalities, nor powers, nor things present,\nnor things to come, nor height, nor depth, nor any other creature,\nshall be able to separate us from the love of God, which is in\nChrist Jesus our Lord.' Paul demolished the castle, and slew the\ngiant; but,\n\n\n'Sin can rebuild the castle, make't remain,\nAnd make Despair the Giant live again.'--ED.\n\n\n[269] How well does Mr. Bunyan describe the experience of the\nMuch-afraids, Ready-to-halts, and the Feeble-minds, in the Come\nand Welcome. 'Poor coming soul, thou art like the man that would\nride full gallop, whose horse will hardly trot! Now, the desire of\nhis mind is not to be judged of by the slow pace of the dull jade\nhe rides on, but by the hitching, and kicking, and spurring, as\nhe sits on his back. Thy flesh is like this dull jade; it will\nnot gallop after Christ, it will be backward, though thy soul\nand Heaven lie at stake. But be of good comfort, Christ judgeth\naccording to the sincerity of the heart.'--(Vol. 1, p. 252).\n\n[270] This is the work and aim of every faithful minister of Christ,\nto destroy Giant Despair, and demolish Doubting Castle, in the\nhearts of God's children. A more awful character is not in the\nworld, than the man who assumes the ministerial name and character,\nwithout understanding the nature of that ministry of reconciliation\nwhich is committed to everyone who is really called and sent of\nGod--(J.B.).\n\n[271]'The wain,' seven bright stars in the constellation of Ursa\nMajor, called by country people, the plough, or the wain, or Charles\nI's chariot--(ED).\n\n[272]Those ministers who exercise the greatest affection towards\nweak and upright Christians, are most according to the description\nof pastors, after God's own heart, given in the Scriptures of\ntruth--(Ivimey).\n\n[273] Bunyan was peculiarly tender with the weak; they are to\nbe received, but not to doubtful disputations. Thus, with regard\nto the great cause of separation among Christians, he says, 'If\nwater-baptism' (whether by sprinkling of infants, or immersing of\nadults) 'trouble their peace, wound the consciences of the godly,\nand dismember their fellowships, it is although an ordinance, for\nthe present to be prudently shunned, for the edification of the\nchurch.' 'Love is more discovered when we receive, for the sake of\nChrist, than when we refuse his children for want of water.'--(Bunyan\non Baptism, vol. 2, p. 608). When will such peaceful sentiments\nspread over the church?--(ED).\n\n[274] There are things taught by the Gospel, here called 'rarities,'\nwhich, though high and mysterious, will yet, when clearly stated,\nprove the means of exciting Christians to live by faith, and to\ncultivate whatsoever things are lovely and of good report--(Ivimey).\n\n[275] Strong faith, in the words of Christ, will 'believe down'\nmountains of afflictions, or tumble them out of the Christian's way.\nThough it will not perform miracles, it will remove difficulties\nresembling mountains--(Ivimey).\n\n[276] The history of Joseph, with that of Mr. Bunyan, and of\nthousands besides, proves, that charges against a godly, innocent\nman, arising from the prejudice, ill-will, and malice of his enemies,\nshall eventually turn out to his honour, and to their confusion.\n'Blessed are ye when men shall revile you, and persecute you, and\nshall say all manner of evil against yon FALSELY, for My sake'\n(Matt. 5:11)--(ED).\n\n[277] This represents the folly of those who go about to reform the\nmanners, without aiming at the conversion of the heart. Nature, in\nits highest state of cultivation and improvement, is nature still.\nThat which is born of the flesh is flesh, and that which is born\nof the Spirit is spirit--(J.B.).\n\n[278] O, damned souls will have thoughts that will clash with glory,\nclash with justice, clash with law, clash with itself, clash with\nhell, and with the everlastingness of misery; but the point, the\nedge, and the poison of all these thoughts will still be galling,\nand dropping their stings into the sore, grieved, wounded, fretted\nplace, which is the conscience, though not the conscience only;\nfor I may say of the souls in hell, that they, all over, are but\none wound, one sore--(Bunyan's Greatness of the Soul, vol. 1, p.\n119). Well might Mercy say, 'Blessed are they that are delivered\nfrom this place!'--(ED).\n\n[279] O what a blessed thing it is to long for the Word of God so\nas not to be satisfied without it, and to prize it above and beyond\nall other things! Love to the Word excites the soul to say with\nDavid, 'I have longed for Thy salvation, O Lord' (Psa. 119:174).\nThis is a special mark of a gracious soul--(Mason). Every true\nbeliever longs to be more completely acquainted with the Scriptures\nfrom day to day, and to look into them continually--(Scott). Abraham\nCheer, who perished in prison for nonconformity in Bunyan's time,\npublished a little volume of Poems, in which he compares the Bible\nto a looking-glass, in these very appropriate lines--'If morn by\nmorn you in this glass will dress you, I have some hopes that God\nby it may bless you.'--(P. 37)--(ED).\n\n[280] This doubtless is meant to intimate, that in times of great\nanxiety, and in prospect of seasons of difficulty, Christians\ndesire above all things the special supports and consolations of\nthe Word of God--(Ivimey).\n\n[281] By this jewelry is probably intimated, that they gave them\nwritten testimonials of possessing the ornament of a meek and\nquiet spirit, that they might he recognized as Christian women by\nother churches--(Ivimey).\n\n[282] From the names given to these opposers, they appear to\nrepresent certain wild enthusiasts who intrude themselves in the\nway of professors, to perplex their minds, and persuade them that,\nunless they adopt their reveries or superstitions, they cannot\nbe saved. An ungovernable imagination, a mind incapable of sober\nreflection, and a dogmatizing spirit, characterize these enemies of\nthe truth; they assault religious persons with specious reasonings,\ncaviling objections, confident assertions, bitter reproaches, proud\nboastings, sarcastic censures, and rash judgments. They endeavour\nto draw them to their party, or drive them from attending to\nreligion at all. But the Word of God, used with fervent, persevering\nprayer, will silence such dangerous assailants, and confirm others\nalso--(Scott).\n\n[283] Truth will make a man valiant; and valour for truth will make\na pilgrim fight with wild-headed, inconsiderate, and pragmatic\nopposers. The blood he loses in such a battle is his honour, the\nscars he gets are his glory--(Mason). He does not attempt to hide\nhimself, or run from his and his Lord's enemies. O that pilgrims,\nespecially those that are young were better trained to this battle!\nIn Bunyan's time, there were comparatively few of these cavilers;\nnow their name is Legion--(ED).\n\n[284] In this battle, this striving for the truth, three considerations\nstrike the mind--(1). Reliance upon Divine aid, without which we\ncan do nothing. (2). A right Jerusalem weapon, forged in the fire\nof love, well tempered with Bible truths. Such a sword will make\neven the angel of the bottomless pit flee, its edge will never\nblunt, and it will cut through everything opposed to it. (3).\nDecision of character, perseverance to the utmost; no trimming or\nmeanly compounding for truth, but a determination, in the Lord's\nstrength, to come off more than conquerors. It is blessed fighting\nwhen hand and heart are engaged, and the sword grows united to\nboth--(ED).\n\n[285] The church of Christ has produced heroes of the first class\nin point of courage, which they have displayed in circumstances\nof great danger. Luther and Knox, and Latimer and Bunyan, were\nmen of this stamp, each of whom might, with great propriety, have\nbeen named Valiant-for-the-truth--(Ivimey).\n\n[286] The reason why so many professors set out, and go on for a\nseason, but fall away at last, is, because they do not enter into\nthe pilgrim's path by Christ, who is the gate. They do not see\nthemselves quite lost, ruined, hopeless, and wretched; their hearts\nare not broken for sin; therefore they do not begin by receiving\nChrist as the only Saviour of such miserable sinners. But they set\nout in nature's strength; and not receiving nor living upon Christ,\nthey fall away. This is the reason of this inquiry, Did you come\nin at the gate? A question we ought to put to ourselves, and be\nsatisfied about--(Mason).\n\n[287] Among many puzzling questions which agitate the Christian's\nmind, this is very generally a subject of inquiry. At the mount of\ntransfiguration, the Apostles knew the glorified spirits of Moses\nand Elias. The rich man and Lazarus and Abraham knew each other.\nThe most solemn inquiry is, to reconcile with the bliss of Heaven\nthe discovery that some dear relative has been shut out. Shall\nwe forget them? or will all our exquisite happiness centre in the\nglory of God? Bunyan has no doubt upon personal identity in Heaven--\n\n\n'Our friends that lived godly here\n Shall there be found again;\nThe wife, the child, and father dear,\nWith others of our train.\nThose God did use us to convert\nWe there with joy shall meet.\nAnd jointly shall, with all our heart,\nIn life each other greet.'\n--(One Thing Needful, ver. 69, 71)--(ED).\n\n\n[288] A sound Christian is not afraid to be examined, and sifted\nto the bottom, for he can give reason of the hope that is in him.\nHe knows why and wherefore he commenced his pilgrimage--(Mason).\n\n[289] This is a reproach cast upon religion in every age. Pharaoh\nsaid to Moses and the Israelites, 'Ye are idle, ye are idle.'\nMen by nature imagine, that time spent in reading the Bible and\nin prayer is wasted. It behooves all believers to avoid every\nappearance of evil; and, by exemplary diligence, frugality, and good\nmanagement, to put to silence the ignorance of foolish men--(Scott).\n\n[290] Worldly people, in opposing the Gospel, descant upon the\nhypocrisy of religious persons; they pick up every vague report\nthat they hear to their disadvantage, and narrowly watch for the\nhalting of such as they are acquainted with; and then they form\ngeneral conclusions from a few distorted and uncertain stories.\nThus they endeavour to prove that there is no reality in religion.\nThis is a frivolous sophistry, often employed after all other\narguments have been silenced--(Scott).\n\n[291] If Judas the traitor, or Francis Spira the backslider, were\nalive, to whisper these men in the ear a little, and to tell them\nwhat it hath cost their souls for turning back, it would surely\nstick by them as long as they have a day to live in the world.\nAgrippa gave a fair step on a sudden; he stepped almost into the\nbosom of Christ in less than half an hour. 'Almost thou persuadest\nme to be a Christian.' It was but almost, and so he had as good\nbeen not at all. He stepped fair, but stepped short. He was hot\nwhilst he ran, but he was quickly out of breath. O this but ALMOST!\nI tell you, it lost his soul. What a doom they will have, who were\nalmost at Heaven's gate, but ran back again!--(Bunyan's Heavenly\nFootman).\n\n[292] How natural is it for carnal men to give an evil report of\nthe ways of the Lord; and to discourage those who are just setting\nout, by telling of the dangers and difficulties they shall meet\nwith! But here is not one word of the pleasures, comforts, and\njoys, that are experienced in the ways of the Lord. No, they feel\nthem not, they believe not one word about them; therefore they\ncannot speak of them--(Mason).\n\n[293] Here we see that valiant soldiers of Christ ascribe all\nto faith. They set out with faith, and they hold on and hold out\nby believing. Thus they give all the glory to Christ, who is the\nobject, author, and finisher of faith--(Mason).\n\n[294] Various are the enemies we meet with in our Christian warfare.\nThe world, with its enchantments, has a tendency to stupefy, and\nbring on a fatal lethargy. How many professors receive principles,\nby which they harden themselves in carnal pursuits and sensual\ngratifications; and others, still preserving a religious name and\ncharacter, are as dead in their souls, as devoted to the world as\nthese, though contending for legal principles, and high in their\nreligious pretensions!--(J.B.).\n\n[295] It behooves all who love their souls to shun that hurry of\nbusiness, and multiplicity of affairs and projects, into which many\nare betrayed by degrees, in order to supply increasing expenses,\nthat might be avoided by strict frugality; for they load the soul\nwith thick clay, are a heavy weight to the most upright, render\na man's way doubtful and joyless, and drown many in perdition--(Scott).\n\n[296] Old pilgrims, ye who have set out well, and gone on well for a\nlong season, consider ye are yet in the world, which is enchanted\nground. Know your danger of seeking rest here, or of sleeping in\nany of its enchanting arbours. Though the flesh may be weary, the\nspirit faint, and the arbours inviting, yet beware. Press on. Look\nto the Strong for strength; and to the Beloved for rest in His\nway--(Mason).\n\n\n[297] Mark how the ready hands of death prepare;\nHis bow is bent, and he hath notch'd his dart;\nHe aims, he levels at thy slumb'ring heart.\nThe wound is posting; O be wise, beware!\nWhat, has the voice of danger lost the art\nTo raise the spirit of neglected care?\nWell, sleep thy fill, and take thy soft reposes;\nBut know, withal, sweet tastes have sour closes;\nAnd he repents in thorns that sleeps in beds of roses.\n--(Quarles' Emblems, 1--7).\n\n\n[298] This inculcates the duty of constant attention to the precepts\nand counsels of Scripture, as well as reliance on its promises;\nand a habitual application to the Lord by prayer, to teach us the\ntrue meaning of His Word, that we may learn the way of peace and\nsafety in the most difficult and doubtful cases--(Scott).\n\n[299] The Word of God is compared to a map and a lantern; to these\nwe shall do well to take heed, as to light shining in a dark place.\nLet this be the pilgrim's guide, when the light of spiritual joy\nor sensible comfort is withdrawn--(Burder).\n\n\n[300]--To follow Christ.\nHE is to them instead of eyes,\nHE must before them go in any wise;\nAnd He must lead them by the water side,\nThis is the work of Him our faithful guide.\nSince snares, and traps, and gins are for us set,\nSince here's a hole, and there is spread a net,\nO let nobody at my muse deride,\nNo man can travel here without a guide.\n        --(Bunyan's House of God, vol. 2, p. 582.)\n\n\n[301] Ignorance and pride may long maintain a form of godliness,\nthough it be a weariness to them; but after a time they will be\ngradually drawn back into the world, retaining nothing of their\nreligion except certain distorted doctrinal notions--(Scott).\n\n[302] It is the duty, and will be the practice of pilgrims, to\nstrive to be instrumental to the good of others. But, at the same\ntime, it behooves them to take heed to themselves, and watch, lest\nthey catch harm from them and their conduct--(Mason).\n\n[303] What a sound sleep of infatuation hath this enchanting world\ncast many a professor into! They are proof against all warnings,\nand dead as to any means of arousing them. When this sleep of death\nseizes the soul, it destroys faith, infatuates reason, and causes\nmen to talk incoherently. They have lost the language of pilgrims.\nTheir state is awful; beware of it; pray against it. For 'if any\nman love the world, the love of the Father is not in him' (1 John\n2:15)--(Mason).\n\n[304] This view of the Enchanted Ground seems to vary from that\nwhich has been considered in the First Part. The circumstances of\nbelievers who are deeply engaged in business, and constrained to\nspend much of their time among worldly people, may here be\nparticularly intended. This may sometimes be unavoidable; but it is\nenchanted ground. Many professors, fascinated by the advantages and\nconnections thus presented to them, fall asleep, and wake no more;\nand others are entangled by those thorns and briers which 'choke the\nWord, and render it unfruitful.' The more soothing the scene the\ngreater the danger, and the more urgent need is there for\nwatchfulness and circumspection--(Scott).\n\n[305] This is a solemn period in the Christian's pilgrimage.\nIn the Heavenly Footman, Bunyan has given some admirable general\ndirections--'Because I would have you think of them, take all in\nshort in this little bit of paper--1. Get into the way. 2. Then\nstudy on it. 3. Then strip and lay aside everything that would\nhinder. 4. Beware of by-paths. 5. Do not gaze and stare much about\nthee; but be sure to ponder the path of thy feet. 6. Do not stop\nfor any that call after thee, whether it be the world, the flesh,\nor the devil; for all these will hinder thy journey if possible.\n7. Be not daunted with any discouragements thou meetest with as\nthou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry\nhard to God for an enlightened heart and a willing mind, and God\ngive thee a prosperous journey. Yet, before I do quite take my\nleave of thee, a few motives. It may be they will be as good as a\npair of spurs, to prick on thy lumpish heart in this rich voyage.\nIf thou winnest, then Heaven, God, Christ, glory eternal is thine.\nIf thou lose, thou procurest eternal death.'--(ED).\n\n[306] The Word of God is the only light to direct our steps. He who\nneglects this is a fool. He who sets up and looks for any other\nlight to direct him is mad, and knows not what he does. As folly\nand madness beset him, danger and distress will come upon him.\nTrembling souls will attend closely to God's Word--(Mason).\n\n[307] He who fears always, will pray evermore. The fear of the\nheart will bring pilgrims on their knees. He who fears to be or go\nwrong, will pray to be set right. The Lord will direct the heart,\nand order the goings of all who cry to Him. Fear and prayer go\nhand in hand. Joy shall attend them--(Mason).\n\n[308] No more money than an owl loves light. 'The antiquarian,\nwho delights to solace himself in the benighted days of monkish\nowl-light, sometimes passes for a divine.'--(Warburton)--(ED).\n\n\n[309]                 My soul, what's lighter than a feather? Wind.\nThan wind? The fire. And what than fire? The mind.\nWhat's lighter than the mind? A thought. Than thought?\nThis bubble world. What than this bubble? Naught.\n                                        --(Quarles).\n[310]--Prayer's arrow drawn\nDown to the head by nervous penitence,\nOr meek humility's compliant strings,\nWings to the destin'd mark its certain way,\nAnd ne'er was shot in vain!\n--(Dodd's Epiphany, p. 32, 4to).\n\n\n[311] O pilgrims, beware of this Madam Bubble! Know and consider\nwell, that ye have a nature exactly suited to accept of her offers,\nand to fall in love with her promises. The riches, honours, and\npleasures of this world, what mortal can withstand? or who can\nforego them? No one but he who sees more charms in Jesus, more\nglory in His Cross, and more comfort in the enjoyment of His love\nand presence; and therefore, is continually looking and crying to\nHim, 'Turn away mine eyes from beholding vanity.'--(Mason). Many,\nindeed, are her fair promises and golden dreams. Many hath she\nbrought to the halter, and ten thousand times more to Hell. O for\nprecious faith, to overcome the world; and to pass through it, in\npursuit of a nobler portion, as strangers and pilgrims!--(Burder).\n\n[312] Is she not rightly named Bubble? Art thou convinced that\nshe is nothing more? Why then dost thou not break loose from her\nhold? I ask, Why has the world such hold of thee? Why dost thou\nlisten to her enchantments? For shame! Stir up thy strength, call\nforth thy powers! What! be convinced that the world is a bubble,\nand be led captive by her. Shake her off, you ought, you should,\nit is your duty. Let Mr. Stand-fast answer these questions. His\nearnest and solemn prayers plainly prove the sense he had of his own\nweakness and inability to extricate himself from her enchantments.\nThough some may appear to despise the dominion of sin, I am convinced\nthat it must be a Divine power to deliver me from it--(J.B.).\n\n[313] It was amidst this Enchanted Ground that good Mr. Stand-fast,\nwhom the Pilgrims there found upon his knees, was so hard beset and\nenticed by Madam Bubble; and indeed it is by her sorceries that\nthe ground itself is enchanted. Madam Bubble is the world, with\nits allurements and vanities; and whosoever, as Mr. Great-heart\nsaid, do lay their eyes upon her beauty are counted the enemies of\nGod; for God hath said that the friendship of the world is enmity\nagainst God; and he hath said furthermore, 'Love not the world,\nnor the things of the world; if any man love the world, the love\nof the Father is not in him.' So Mr. Stand-fast did well to betake\nhim to his knees, praying to Him that could help him. So if all\npilgrims, when worldly proposals and enticements allure them,\nand they feel the love of the world tempting them, and gaining\non them, would thus go to more earnest prayer, and be made more\nvigilant against temptations, Madam Bubble would not gain so many\nvictories--(Cheever).\n\n[314] The ensuing description represents the happy state of those\nthat live in places favoured with many lively Christians, united\nin heart and judgment; and where instances of triumphant deathbed\nscenes are often witnessed. Aged believers, in such circumstances,\nhave been remarkably delivered from fears and temptations, and\nanimated by the hopes and earnests of Heaven; so that, while death\nseemed bitter to nature, it became pleasant to the soul to think\nof the joy and glory that would immediately follow it--(Scott).\n\n\nO scenes surpassing fable, and yet true!\nScenes of accomplished bliss, which who can see,\nThough but in distant prospect, and not feel\nHis soul refresh'd with foretaste of the joy?\nBright as a sun the sacred City shines;\nAll kingdoms and all princes of the earth\nFlock to that light, the glory of all lands\nFlows into her; unbounded is her joy,\nAnd endless her increase. Thy rams are there,\nNebaioth, and the flocks of Kellar there;\nThe looms of Ormus, and the mines of Ind,\nAnd Saba's spicy groves pay tribute there.\nPraise is in all her gates; upon her walls,\nAnd in her streets, and in her spacious courts,\nIs heard Salvation!\n\n\n[315] These messengers are the diseases or decays by which the Lord\ntakes down the earthly tabernacle, when He sees good to receive\nthe souls of His people into His immediate presence. In plain\nlanguage, it was reported that Christiana was sick and near death,\nand she herself became sensible of her situation. 'The arrow sharpened\nby love' implies, that the time, manner, and circumstances of the\nbeliever's death, are appointed by Him 'who loved us, and gave\nHimself for us.' He, as it were, says to the dying saint, 'It is\nI, be not afraid.'--(Scott).\n\n[316] This is the faith and patience of this dying Christian\nheroine, who began her pilgrimage with trembling steps, maintained\nher journey with holy zeal, and thus finished her course with\njoy--(Ivimey).\n\n[317] O how blessed is the death of the righteous, who die in the\nLord! Even a wicked Balaam could wish for this. But it will be\ngranted to none but those who have lived in the Lord; whose souls\nhave been quickened by His Spirit to come unto Jesus, believe in\nHim, and glory of Him as their righteousness and salvation--(Mason).\n\n[318] Evident decays of natural powers as effectually convince the\nobserving person, as if a messenger had been sent to inform him.\nBut men in general cling to life, willfully overlook such tokens,\nand try to keep up to the last the vain hope of recovering; those\naround them, by a cruel compassion, soothe them in the delusion;\nso that numbers die of chronic diseases as suddenly as if they had\nbeen shot through the heart. Perhaps the author had some reference\nto those inexplicable presages of death which some persons evidently\nexperience--(Scott).\n\n[319] See the joyful end of one ready to halt at every step. Take\ncourage hence, ye lame, halting pilgrims--(Mason).\n\n[320] The tokens are taken from that well-known portion of\nScripture, Ecclesiastes 12:1-7; in which the dealings of the Lord\nare represented as uniformly gentle to the feeble, trembling, humble\nbeliever; and the circumstances of their deaths comparatively\nencouraging and easy--(Scott).\n\n[321] In the Holy War, the doubters having been dispersed, three\nor four thrust themselves into Mansoul. Now, to whose house should\nthese Diabolic doubters go, but to that of Old Evil-questioning.\nSo he made them welcome. Well, said he, be of what shire yon\nwill, you have the very length of my foot, are one with my heart.\nSo they thanked him. I, said one, am an election-doubter; I,\nsaid another, am a vocation-doubter; then said the third, I am a\nsalvation-doubter; and the fourth said, I am a grace-doubter. I\nam persuaded you are down boys, and are one with my heart, said\nthe old gentleman--(ED).\n\n[322] Pilgrims, mind this. It is as much your duty to strive, in the\nstrength of the Lord, against unreasonable doubts and slavish fears,\nas against sin; nay, are they not, in their own nature, the worst of\nsins, as they spring from infidelity, and dishonour God's precious\ntruth, glorious grace, and everlasting salvation? Never, never,\nthen, cherish or give way to them, but resist, and shut the door of\nyour hearts against them--(Mason).\n\n[323] How various is the experience of Christians in the hour of\ndeath. Christian and Hopeful inquired 'if the waters were all of\na depth.' The answer was, 'You shall find it deeper or shallower,\nas you believe in the King of the place.' 'What ailed thee, O\nJordan, that thou wast driven back?' The answer is, 'At the presence\nof the Lord: at the presence of the God of Jacob.' In proportion\nas a Christian can say, 'for me to live is Christ,' in that\nproportion may he hope to find the water shallow, and feel support\nto his feet in the trying passage--(ED).\n\n[324] In the truth of Jesus is victory. He who is valiant for it\nshall share most of its comforts in life, and in death. O Lord,\nincrease our faith in the never-failing Word of truth and grace,\nfor Thy glory and our soul's triumph!--(Mason).\n\n[325] Such is the joy and blessedness of faith! How does it bring\nnear and realize the sight of Christ in glory! Do we indeed see\nChrist by the eye of faith? Is He the one, the chief object of\nour soul? Verily, then we shall count our days on earth toilsome\nones, and long for the full fruition of Him in glory. O it will\nbe our great glory to see that dear Man, whose blessed head was\ncrowned with thorns, and whose lovely face was spit upon, for us.\nO that we may be living every day upon Him and to Him, till we\nsee Him as He is!--(Mason).\n\n[326] This speech has been justly admired as one of the most\nstriking passages in the whole work; but it is so plain that it\nonly requires an attentive reader. It may, however, be worthy of\nour observation, that, in all the instances before us, the pilgrims\nare represented as resting their only dependence, at the closing\nscene, on the mercy of God, through the righteousness and atonement of\nHis Son; and yet recollecting their conscious integrity, boldness\nin professing and contending for the truth, love to the cause,\nexample, and words of Christ, obedience to His precepts, delight\nin His ways, preservation from their own iniquities, and consistent\nbehaviour, as evidences that their faith was living, and their\nhope warranted; and in this way the retrospect conduced to their\nencouragement. Moreover, they all concur in declaring that,\nwhile they left their infirmities behind them, they should take\ntheir graces along with them, and that their works would follow\nthem.'--(Scott).\n\n[327] O who is able to conceive the inexpressible, inconceivable\njoys of Heaven! How will the heavens echo with joy, when the bride,\nthe Lamb's wife, shall come to dwell with her husband forever!\nChrist, the desire of nations, the joy of angels, the delight of\nthe Father; what solace then must the soul be filled with, that\nhath the possession of Him to all eternity! O what acclamations\nof joy will there be, when all the children of God shall meet\ntogether, without fear of being disturbed by the anti-Christian and\nCainish brood! If you would be better satisfied what the beatific\nvision means, my request is, that you would live holily, and go\nand see--(Bunyan's Dying Sayings, vol. 1, p. 65).\n\n[328] It was not without design that our excellent author tells us,\nthat the four boys, with their wives and children, were suffered\nto continue in life for a time, for the increase of the church in\nthe place where they dwelt. He doubtless intended to write a Third\nPart of his 'Pilgrims Progress,' founded upon this circumstance,\nwith a design, probably to show the influence of real religion\nand evangelical sentiments on persons in business and in domestic\nlife--(Ivimey).\n\n[329] The view of the peaceful and joyful death of the pilgrims,\ncannot but affect every reader; and many, perhaps, may be ready to\nsay, 'Let me die the death of the righteous, and let my last end\nbe like his'; but, except they make it their principal concern to\nlive the life of the righteous, such a wish will be frustrated. If\nany man, therefore, doubt whether this allegory do indeed describe\nthe rise and progress of religion in the soul--the beginning,\ncontinuance, and termination of the godly man's course to Heaven,\nlet him diligently search the Scriptures, and fervently pray to\nGod, from whom alone 'cometh every good and perfect gift,' to enable\nhim to determine this question. But let such as own themselves to\nbe satisfied that it does, beware lest they rest in the pleasure\nof reading an ingenious work on the subject, or in the ability\nof developing many of the author's emblems. Let them beware lest\nthey be fascinated, as it were, into a persuasion that they actually\naccompany the pilgrims in the life of faith and walking with God,\nin the same measure as they keep pace with the author in discovering\nand approving the grand outlines of His plan. And let everyone\ncarefully examine his state, sentiments, experience, motives,\ntempers, affections, and conduct, by the various characters,\nincidents, and observations, that pass under his review--assured\nthat this is a matter of the greatest consequence. We ought not,\nindeed, to call any man master, or subscribe absolutely to all\nhis sentiments; yet the diligent practical student of Scripture\ncan scarcely doubt that the warnings, counsels, and instructions\nof this singular work agree with that sacred touchstone, or that\ncharacters and actions will at last be approved or condemned by the\nJudge of the world, in a great degree according to the sentence\npassed on them in this wise and faithful book. The Lord grant\nthat both the writer and readers of these observations 'may find\nmercy in that day,' and be addressed in these gracious words,\n'Come, ye blessed of My Father, inherit the kingdom prepared for\nyou from the foundation of the world.'--(Scott).\n\n***\n\nTHE HOLY WAR,\n\nMADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS\nOF THE WORLD;\n\nOR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.\n\nTHE AUTHOR OF 'THE PILGRIM'S PROGRESS.'\n\n'I have used similitudes.'--Hosea 12:10.\n\nLondon: Printed for Dorman Newman, at the King's Arms in the Poultry;\nand Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.\n\nADVERTISEMENT BY THE EDITOR.\n\nBunyan's account of the Holy War is indeed an extraordinary book,\nmanifesting a degree of genius, research, and spiritual knowledge,\nexceeding even that displayed in the 'Pilgrim's Progress.' To\nuse the words of Mr. J. Montgomery, 'It is a work of that master\nintelligence, which was privileged to arouse kindred spirits from\ntorpor and inactivity, to zeal, diligence, and success.'\n\nIt was first published in 1682, in a small octavo volume, and,\nlike the first edition of the Pilgrim, it was printed in a very\nsuperior manner to all the subsequent editions, to a recent period.\nThe portrait of the author, by White, which faced the title-page,\nis without doubt the best likeness that has ever appeared of our\ngreat allegorist.[1] In addition to this is a whole length figure\nof the author, with a representation of Heart-castle on his left\nbreast; the town of Mansoul, behind, being partly seen through\nhim; Emmanuel and his army on the heart side, and Diabolus with\nhis dragons on his right. From the publication of this popular\nbook in 1682, it has been constantly kept in print, so that it is\nimpossible to calculate the numbers that have been circulated. As\ntime rolls on, the 'Holy War,' allegorized by John Bunyan, becomes\nmore and more popular; nor can there be a doubt, but that so long\nas the internal conflict and spiritual warfare between the renewed\nsoul and its deadly enemies are maintained, this book will become\nincreasingly popular.\n\nThe 'Holy War,' although so very extraordinary an allegory, has not\nbeen translated into so many languages, nor has it been so much\nread in English, as the 'Pilgrim's Progress.' This would naturally\narise from the Pilgrimage being a more simple narrative. It is a\njourney full of the most striking scenery and incidents, which is\nread with the deepest interest by all classes, from the children\nin a work-house to the profoundest Christian philosopher. The facts\nwhich are intended to be impressed upon the mind by the force of\nthe allegory, are seen and appreciated by the Christian without\nrequiring much investigation; while the 'Holy War' is carried on\nunder an allegorical representation by no means so transparent.\nMan's soul is figured under the simile of a town, which having\nsurrendered to an insidious and mortal enemy, is besieged by its\nlawful Sovereign with all the 'pomp and circumstances' of war;\nthe arch-enemy is driven out, the town retaken, new-modelled, and\ngarrisoned by Emmanuel.\n\nTo the Christian, whose aim and end is peace, war presents a most\nforbidding aspect. He loves not to see the garments rolled in blood,\nnor to hear the dying groans of the wounded, nor the heart-rending\ncries of the bereaved, especially those of the widow and the orphan.\nSpoliation and robbery are not the pastimes of the child of God,\nnor is cruelty the element of his happiness or peace. To read of\nsuch scenes, produces painfully interesting sensations; but even\nthese are not so strong or intense as those delightful feelings which\npervade the mind while watching the poor pilgrim in his struggles\nto get through the Slough of Despond, his terror under the flames\nof Mount Sinai, his passing unhurt the darts from Beelzebub's\ncastle, and his finding refuge at the Wicket Gate. It is true, that\nthe most delicate Christian must become a stern warrior--the most\nsensitive ear must be alarmed with the sound of Diabolus' drum, and\nat times feel those inward groanings which cannot be uttered--pass\nthrough 'the fiery trial,' and 'endure hardness, as a good soldier\nof Jesus Christ'; while at other periods of his experience, flushed\nwith victory, he will cry out, 'Who shall separate us from the\nlove of Christ?' We must fight the good fight of faith, or we can\nnever lay hold on eternal life. We must be engaged in this holy\nwar, and FIGHT or PERISH. There is no neutrality, no excuse that\ncan be awaiting at the day of judgment. The servant of Christ is\ntherefore found trusting in the Captain of salvation, furnished\nwith the whole armour of God, with which his soul is clothed\nby the Holy Spirit--having the shield of faith, the helmet, the\nbreastplate, the two-edged sword. It was being thus mysteriously,\ninvulnerably armed, that gave the delicate, learned, pious Lady\nAnne Askew strength to triumph over her agonies, when the Papists\ndisjointed every bone and sinew of her body on the rack. Her\nspiritual armour enabled her with patience to bless God at the\nstake, when, for refusing to worship Antichrist, she was burned\nin Smithfield, and her soul ascended to heaven in a flaming fiery\nchariot. It is the same spiritual armour, the same Captain to\nguide, the same Spirit to sanctify, the same Father to bless us,\nby which alone we can become more than conquerors over our vigilant\nand powerful enemies. The Holy War is in this volume presented to\nus by an old, experienced, faithful warrior; it is an allegorical\nnarrative, written by a master hand, guided by deeply penetrating,\nsearching powers of mind. It is his own severe brunts with the\ngreat enemy, who is aided by his army of pomps, vanities, lusts,\nand allurements, many lurking within, disguised to appear like\nangels, while under their masquerade dress they are very devils.\nIt is written by one who possessed almost boundless resources of\nimagination. It is more profound, more deeply spiritual than the\npilgrimage from Destruction to the Celestial City; and to understand\nits hidden meaning, requires the close and mature application\nof the renewed mind. There are, alas! comparatively few that are\nblessed with spiritual discernment; and even of these, there are\nbut few inclined to mental investigation and research. These are\nreasons why it has not been so popular a book as the 'Pilgrim's\nProgress.' To aid those whose time for reading is limited, notes\nare given, by which obsolete words and customs are explained, and\nthe reader assisted to appreciate the beauties, and to understand\nthe meaning of this allegory. It is earnestly hoped that many\nwill richly enjoy the comforts, instructions, consolations, and\nstrength which the author ardently wished to convey to Zion's\nwarriors, by the study of this important subject.\n\nI have already, in my long Introduction to the 'Pilgrim's Progress,'\nnoticed the peculiar genius and originality which are conspicuous\nin all Bunyan's works, and which most resplendently appear in his\nallegorical writings. That genius became hallowed and sanctified\nby prison discipline, by an intense study of the Sacred Scriptures,\nand by his controversies with great men of various sects and\nparties. In the 'Holy War' Bunyan's peculiar genius shines forth\nin its most beauteous lustre; the whole is new, genuine, flowing\nforth from his own deep and rich experience. It is, in fact, the\nsame narrative that he had published under the title of 'Grace\nAbounding to the Chief of Sinners, or a brief and faithful relation\nof the exceeding mercy of God, in Christ, to his poor servant John\nBunyan.' This simple, heart-affecting narrative, is here related\nunder the allegorical representation of the 'Holy War.' In this,\nall the circumstances of his conviction of sin, and his conversion\nto God, are narrated with startling interest from the first\nalarm--his being roused from a state of death-like lethargy, his\nopposition to the grace of God, his refusals of the invitations of\nEmmanuel, and his being at length conquered to become a monument\nof divine mercy--a temple of the Holy Ghost. Then came his declension\nby carnal security, and his misery in that state, until he was\nfinally reconquered; and his heart is permanently occupied by\nEmmanuel. The 'Grace Abounding,' aided by the marginal notes of\nthe author to the 'Holy War,' forms a very valuable key to the\nmysteries of this allegory; without their aid some passages would\nbe found deeply mysterious, and hard to be understood. Nor can\nthis be considered extraordinary, when it is recollected that the\nwhole of the allegory is a revelation of scenes, feelings, hopes,\nfears, and enjoyments, which are unknown, unfelt, and invisible to\nall except to those whose minds are enlightened by Divine truth;\nand even of these, very few have had the deep and trying experience\nwith which the author was exercised.\n\nThat the 'Holy War' allegorically represents Bunyan's personal\nfeelings, is clearly declared by him in the poetical Introduction\nor Address to the Reader, prefixed to the book. He adverts to\nbooks of fiction, and solemnly declares--\n\n\n'I have somewhat else to do,\nThan with vain stories thus to trouble you,\nFor my part, I (myself) was in the town,\nBoth when 'twas set up, and when pulling down;\nI saw Diabolus in his possession,--\nYea, I was there when she own'd him for Lord.'\n\n\nA remarkable verse describes his state before conversion--\n\n\n'When Mansoul trampled upon things divine,\nAnd wallowed in filth as doth a swine;\nWhen she betook herself unto her arms,\nFought her Emmanuel, despis'd his charms,\nThen I was there, and did rejoice to see\nDiabolus and Mansoul so agree.'\n\n\nSome editor, imagining that Bunyan could never have so rejoiced,\nforgetting his own words in the fourth section of his 'Grace\nAbounding'--'It was my delight to be taken captive by the devil,\nat his will'--altered these words to--\n\n\n'Then I was there, and grieved for to see\nDiabolus and Mansoul so agree.'\n\n\nThis alteration, which perverts the author's meaning, appears\nin a London edition, 1752, and has been copied into many modern\neditions, even into those by Mason and Burder.[2]\n\nThe author having in the above lines described his unconverted\nstate, goes on to delineate his convictions in these words:--\n\n\n'What is here in view,\nOf mine own knowledge, I dare say is true.\nI saw the Prince's armed men come down,\nI saw the captains, heard the trumpets sound;\nYea, how they set themselves in battle-ray,\nI shall remember to my dying day.'\n\n\nThe whole of this address is descriptive of what the author saw,\nfelt, or heard--\n\n\n'What shall I say? I heard the people's cries,\nAnd saw the Prince wipe tears from Mansoul's eyes;\nI heard the groans, and saw the joy of many,\nTell you of all, I neither will, nor can I;\nBut by what here I say, you well may see\nThat Mansoul's matchless wars no fables be.'\n\n\nThe narrative of this eventful war is authenticated by his personal\nfeelings while under the chastising, correcting, hand of his heavenly\nFather; in his new birth and subsequent experience; in bringing\nhis soul from darkness to marvellous light, and from the wretched\nbondage of sin to the glorious liberty of the gospel. This address\nis closed with a very important notice, which all our readers\nshould keep constantly in mind--it is to attend to the author's\nkey to the allegory, and that is his marginal notes--\n\n\n'Nor do thou go to work without my key,\n(In mysteries men soon do lose their way),\nAnd also turn it right, if thou would'st know\nMy riddle, and would'st with my heifer plough,\nIt lies there in the window, fare thee well,\nMy next may be to ring thy passing-bell.'\n\n\nThe last line strongly reminds us of the author's difficulty to\nquit the gin and beer-drinking practice of bell-ringing, to which\nin his youth he was so much addicted. It is recorded in his 'Grace\nAbounding,' Nos. 33 and 34.[3]\n\nThe form and order of the narrative is exceedingly beautiful, and\ndeeply interesting to those who have been engaged in a similar\nwarfare. Passing over the short and vivid narration of the fall of\nman, our personal feelings are excited by witnessing the methods\nof grace, adapted by a covenant-keeping God and Father, to rescue\nhis people from their natural state of Diabolonian slavery. Many of\nthe incidents will bring, to the enlightened reader's recollection,\nthe solemn and powerful impressions under which he struggled, when\nopposing the invitations of Emmanuel. His holy joy, when a sense\nof pardoning love and mercy came over his soul; and his anxieties,\nwhen in conflict with doubts, and fears, and bloodmen.\n\nOur young readers must be cautioned not to give way to doubts\nand fears for their soul's safety, because they have never passed\nthrough the same feelings which fitted Bunyan for a sphere of\nextraordinary usefulness. God brings his lambs and sheep into the\nfold by such means as are agreeable to his infinite wisdom and\ngrace. Some surrender at the first summons; others hold out during\na long and distressing siege. 'God's ways are not our ways.' All\nour anxious inquiries should be, Is Emmanuel in Heart-castle? is\nhe 'formed in me the hope of glory?' do I live and believe in him\nwho has immutably decreed that 'whosoever'--be he rich or poor,\nlearned or unlearned--if he 'liveth and believeth in me, shall never\ndie?' It matters not, as to my salvation, whether the siege was\nlong or short. The vital question is, Has my heart been conquered;\ndo I love Emmanuel? If I do, it is because he first loved me, and\nhe changeth not. In proportion to the trouble that I gave to my\nConqueror, so should be my zealous, holy, happy obedience to his\ncommands. Much is expected from those to whom much as been forgiven.\nThe Conqueror, by his victory, fits us for those peculiar duties\nto which he intends to devote us in extending his kingdom. In\nthe history of this war, the reader's attention will be naturally\narrested by the fact that Mansoul, having voluntarily surrendered\nto the dominion of Satan, made no effort to relieve herself. No\nspiritual feelings lurked in the walls to disturb the reign of\nDiabolus; not even a prayer or a sigh breaks forth from her heart\nfor deliverance; she felt not her degradation nor her danger; she\nwas dead while she yet lived--dead in sin; and from this state\nwould have sunk, as thousands have, from spiritual and temporal\ndeath into eternal and irretrievable ruin. The first conception of\na scheme for her deliverance from such awful danger, arises in\nthe celestial court of her Creator; grace lays the foundation,\nand raises the top-stone. All the redeemed of God will unite in\none song, 'Not unto us, O Lord; not unto us, but unto thy name\ngive glory.' A covenant is made, ordered in all things and sure, to\nsave Mansoul; and from this emanates the vast, the costly design\nof her deliverance. To effect this great object, the Mosaic\ndispensation--the Law, with all its terrors, is sent, in fearful\narray, to conquer or destroy. This is allegorically represented\nunder the similitude of an army of forty thousand warriors, 'stout,\nrough-hewn men, fit to break the ice, and make their way by dint\nof sword.' They are under the command of four captains, each with\nhis ensign--Boanerges and Thunder, Conviction and Sorrow, Judgment\nand Terror, Execution and Justice. To resist this force, Diabolus\narms the town, hardens the conscience, and darkens the understanding.\nHe places at Eargate a guard of DEAF MEN, under old Mr. Prejudice,\nand plants over that important gate two great guns, Highmind and\nHeady. He arms Mansoul with the whole armour of Satan, which is\nvery graphically described. Summons after summons is unheeded.\nThe death of friends, sickness, and troubles, pass by apparently\nwithout any good result. They 'will not hearken to the voice\nof charmers, charming never so wisely.' At length, the town\nis assaulted, conscience becomes alarmed, but the will remains\nstubborn. The beleaguering of the town--planting the ensigns--throwing\nup batteries--the slings casting, with irresistible force, portions\nof the Word into the mind--the battering-rams beating upon the\ngates, especially Eargate--exciting alarm under the fear of the\njust and awful punishment due to sin--all are described with an\nextraordinary knowledge of military terms and tactics. The episode\nof the three volunteers who enlisted under Shaddai, into Captain\nBoanerges' company--Tradition, Human-wisdom, and Man's-invention--are\ninimitably beautiful. When they were aught in the rear, and taken\nprisoners--'as they did not live so much by religion as by the\nfates of fortune'--they offer their services to Diabolus, and are\njoined to Captain Anything's company. After a few sharp assaults,\nconvictions of sin alarm the conscience, and six of Diabolus' new\nAldermen are slain with one shot. Their names are well worthy an\nattentive consideration, showing what open vices are abandoned upon\nthe soul being first terrified with the fear of retribution--Swearing,\nWhoring, Fury, Stand-to-lies, Drunkenness, and Cheating.\n\nAlarms are continued by day and night, until it is said to Mansoul,\n'Upon all her pleasant things there was a blast, and burning instead\nof beauty; with shows of the shadow of death.' Thus was it with\nDavid--'My soul is cast down within me: deep calleth unto deep at\nthe noise of thy waterspouts; all thy waves and thy billows are\ngone over me' (Psa 42:6,7).\n\nAll the assaults of Moses and the Law are ineffectual; the gates\nremain closed against her King and God. The thunders of Sinai and\nthe voice of the prophets may alarm, but cannot conquer Mansoul.\nThe thundering, terrifying captains appeal to the celestial court,\nand Emmanuel--God with us--condescends to fight the battle, and\nsecure the victory. The angelic hosts desire to look into these\nthings--they are the peers of the heavenly realm--the news 'flew\nlike lightning round about the court'--and the greatest peers\ndid covet to have commissions under Emmanuel. The captains that\naccompany him in this grand expedition are Faith, Hope, Charity,\nInnocence, and Patience. Mansoul is to be won by persuasion to\nreceive her Saviour. The cost of the enterprise is vast indeed;\nthe army is numerous as our thoughts, and who can number 'the\nmultitude of his thoughts?' The battering rams and slings, we are\ntold by the margin, mean the books of Sacred Scripture, sent to us\nby the influence of the Holy Ghost. Emmanuel is irresistible--Mansoul\nis taken--Diabolus is dragged out, stripped of his armour, and sent\nto the parched places in a salt land, 'seeking rest, but finding\nnone.'\n\nThe heart at first trembles lest punishment should be justly poured\nout upon her for treason, but it becomes the throne of its lawful\nKing; and instead of God's anger, his pardon and blessings are\nproclaimed, and Mansoul is filled with joy, happiness, and glory.\n\nReader, can you call to mind the peace and holy enjoyment which\ntook possession of your soul, when--having passed through the\nfears and hopes, the terrors and alarms, of the new birth--you sat\ndown, for the first time, at the table of the Lord, to celebrate\nthe wonders of his grace? Then you rejoiced in hope full of\nimmortality; then you could exclaim, 'O tidings! glad tidings! good\ntidings of good, and of great joy to my soul!' 'Then they leaped\nand skipped upon the walls for joy, and shouted, Let Emmanuel live\nfor ever!' And then you fondly thought that happiness was secure\nfor the rest of your pilgrimage, until your glorified spirit should\nenter into the celestial city.\n\nAlas! your enemies were not dead. They insidiously seized an\nunguarded moment. Remiss in watchfulness, and formal in prayer,\nCarnal-security invade the mind. Your ardent love is cooled--intercourse\nwith heaven is slight--and by slow degrees, and almost unperceived,\nEmmanuel leaves Heart-castle; and the prince of the power of the\nair promotes the treason, and foments rebellion, by the introduction\nof loose thoughts, under the name of harmless mirth. The news\nsoon reach Diabolus, and an infernal conference, or dialogue of\ndevils, is revealed by our author; who had watched the course and\ncauses of spiritual declension, and was not 'ignorant of Satan's\ndevices.'\n\nThe malignant craft and subtilty displayed in Satan's counsel, are\ndescribed in a manner far beyond an ordinary imagination. They\ndisplay the almost unbounded resources of genius and invention so\nrichly possessed by the prince of allegorists, John Bunyan. It\nreminds us of the dialogue between Lucifer and Beelzebub, in that\nrare work by Barnardine Ochine, a reformer, published in 1549,\ncalled, A Tragedy or Dialogue of the unjust usurped Primacy of\nthe Bishop of Rome.[4] In this is represented, in very popular\nlanguage, the designs of Lucifer to ruin Christianity by the\nestablishment of Popery. Lucifer thus addresses his diabolical\nconclave--'I have devised to make a certain new kingdom, replenished\nwith idolatry, superstition, ignorance, error, falsehoods, deceit,\ncompulsion, extortion, treason, contention, discord, tyranny, and\ncruelty; with spoiling, murder, ambition, filthiness, injuries,\nfactions, sects, wickedness, and mischief; in the which kingdom\nall kinds of abomination shall be committed. And notwithstanding\nthat it shall be heaped up with all kinds of wickedness, yet shall\nthe [professed] Christian men think it to be a spiritual kingdom,\nmost holy and most godly. The supreme head of this kingdom shall\nbe a man which is not only sinful, and an abominable robber and\nthief, but he shall be sin and abomination itself; and yet, for\nall that, shall be thought of Christian men a God in earth, and\nhis members, being most wicked, shall be called of men most holy.\nGod sent his Son into the world, who, for the salvation of mankind,\nhath humbled himself even to the death of the cross. I will send\nmy son into the world, who, for the destruction and condemnation\nof mankind, shall so advance himself that he shall take upon him\nto be made equal with God.' 'I will, by craft and diligence, shadow\nand cover superstition and idolatry with a fair face, and beauty\nof holy ceremonies, that men shall be made so drunken and so amazed\nwith this outward pomp and show, that they shall not be able to\ndiscern truth from falsehood, when they be drowned in the flood\nof idolatry and superstition.' 'I will cause them to be most cruel\ntyrants and butchers of Christ and his members, under a pretence\nof zeal to the house of God. They shall hide their uncleanness\nand filthy behaviour with an exceeding wide cloak of hypocrisy,\nand with glorious shining titles.' Thus this intrepid reformer\nopened up the origin, the development, the desolations, of Popery;\nand, with a similar knowledge of Satan's devices, the Nonconformist\nBunyan shows the means by which Diabolus urges the young Christian\ninto a backsliding state. 'Let our Diabolonian friends in Mansoul\ndraw it into sin, for there is nothing like sin to devour Mansoul;\nwhile we will send against it an army of twenty or thirty thousand\nsturdy terrible doubters. Sin renders Mansoul sick and faint, while\ndoubts are by it made fierce and strong.' At length Diabolus and\nhis army of doubts march from Hellgate Hill to Mansoul: the order\nin which they are placed, and the names of the officers, are very\ninstructive, as well as curious. Election-doubteres, under Captain\nRage--Vocation-doubters, commanded by Captain Fury--Grace-doubters,\nled by Captain Damnation--Faith-doubters, under Captain\nled by Captain Brimstone--Resurrection-doubters, by Captain\nTorment--Salvation-doubters, under Captain Noease--Glory-doubters,\ncommanded by Captain Sepulchre--Felicity-doubters, led by Captain\nPasthope. Incredulity was Lord-general, and Diabolus was King\nand Commander-in-chief. The roaring of the drum--their alarming\noutcries, Hell-fire! Hell-fire!--their furious assaults--the\nmultitude of doubts--and the perplexity of poor distracted Mansoul,\nare admirably and truly narrated. The town makes a sortie in the\nnight, but Diabolus and his legions, experienced in night work,\ndrive them back, and severely wound Captains Faith, Hope, and\nExperience. Again the gates are assaulted, and Diabolus and his\ndoubters gain an entrance, by the senses, into the town, but cannot\nforce the heart; and Mansoul is reduced to the greatest straits\nand sadness. In this extremity, prayers are incessantly offered up\nto Emmanuel; but, for a long time, they can obtain no satisfactory\nanswers. Both parties are on the alert; but Diabolus finds it\nimpossible, either by treachery or by storming with his legion\nof doubts, to gain possession of Heart-castle. Being worsted in\na general engagement, the doubters are slain, and are buried with\ntheir armour; yea, all that did but smell of a Diabolonian Doubter.\nThe arch-fiend now enters upon a new mode of assault--he sends for\na reinforcement, to try the effect of persecution; and obtains an\narmy of fifteen thousand Bloodmen, from the province of Loathgood. To\nthese were added ten thousand new Doubters, under their commander\nold Incredulity. These Bloodmen were 'rugged villains, and had\ndone feats heretofore'; 'they were mastiffs, and would fasten upon\nfather, mother, brother, yea, upon the Prince of princes. Among\ntheir officers is Captain Pope, whose colours were the stake, the\nflame, and the good man in it.' To these I would humbly suggest the\npropriety of adding one more--it is Captain State-religion, upon\nwhose standard should be represented the Nonconformist John Bunyan\nin a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with\nhis poor blind child at his feet. O persecutor, whether you burn\nor imprison a Nonconformist, or harass him in Ecclesiastical\ncourts, or seize his goods to support forms or ceremonies which he\nbelieves to be Antichristian, your commander is old Incredulity--your\nking is Diabolus! The Bloodmen send a summons to Mansoul 'as hot as\na red hot iron,' threatening fire and sword, and utter destruction;\nbut the God who visited our pious author in prison, and cherished\nand comforted him in his twelve years' sufferings under persecution,\ncame to the relief of Mansoul. The Diabolonian army is routed--the\nDoubters are slain, excepting a few who escaped--the Bloodmen\nor persecutors were not to be slain, but to be taken alive. The\nprisoners are brought to trial, with all the forms and solemnities\nof law; and the narrative concludes with a most admirable charge\nfrom Emmanuel to keep Mansoul in a state of the most prayerful\nvigilance. Enemies still lurk within, to keep her humble; that she\nmay feel her dependence upon God, and be found much in communion\nwith him. 'Believe that my love,' says Emmanuel, 'is constant to\nthee. Watch, hold fast, till I come.'\n\nIn the whole detail of this war, very singular skill is manifested.\nA keen observer of all that passed before him, aided by a most\nretentive memory, and a fertile imagination, enabled our pilgrim\nforefather to gain much knowledge in a short time. He had been\nengaged, as a private soldier, in the Civil war; and was at the\nsiege of Leicester, when it was taken by Prince Rupert. This gave\nhim a knowledge of the meaning of trumpet or bugle sounds; so that,\nwhen the trumpeters made their best music, in the expectation of\nEmmanuel's speedy assistance to help Mansoul, Diabolus exclaims,\n'What do these madmen mean? they neither sound to boot and saddle,\nnor horse and away, nor a charge.'\n\nBunyan had been released from his tedious and cruel imprisonment\nfor conscience sake about ten years, when he published the 'Holy\nWar.' In this interval of time, although labouring incessantly to\nwin souls to Christ, being a very popular preacher, yet he must\nhave found time to gratify his incessant thirst for knowledge;\ngaining that he might communicate, and in imparting it, receiving\ninto his own mind a rich increase. This would doubtless lead him\nto read the best of our Puritan and Nonconformists' works, so that\nwe find him using the Latin words primum mobile, carefully noting\nin the margin that he meant 'the soul'; and from hence he must\nhave scraped acquaintance with Python, Cerberus, and the furies of\nmythology, whom he uses in this war, describing accurately their\nnames and qualities.\n\nAt first sight, it may seem strange that the armies, both within\nand without the city, should be so numerous, as it is but one man\nwho is the object of attack and defence--one human body, containing\none immortal Mansoul; but if the reader reflects that every soldier\nrepresents a thought, who can number them? At one time, by the\nsin-sickness, eleven thousand--men, women, and children--died in\nMansoul! this is interpreted by Bunyan to mean, that the men\nrepresented 'good thoughts'--the women, 'good conceptions'--and\nthe children, 'good desires.' The town is assaulted by thirty or\nforty thousand doubts, very curiously and methodically arranged.\n\nThe value of the marginal notes is very great, throwing immediate\nlight upon many difficult passages. Every reader should make free\nuse of the key which lieth in the window [the margin]. The value\nof this key is seen by a few quotations. Thus, when Diabolus beat\na charge against the town, my Lord Reason was wounded in the\nhead--the brave Lord Mayor, Mr. Understanding, in the eye--and\n'many also of the inferior sort were not only wounded, but slain\noutright.' The margin explains this as meaning 'Hopeful thoughts.'\nWhen the enemy broke into the town at Feelgate, during a night of\nterror, and got possession, it is described as being accompanied\nby all the horrors of war--by atrocities probably even greater\nthan those perpetrated by Rupert's cavaliers at Leicester. 'Young\nchildren were dashed in pieces, yea, those unborn were destroyed.'\n'The women were beastlike abused.' This is interpreted by two\nmarginal notes--'Good and tender thoughts,' 'Holy conceptions of\ngood.'\n\nThe storming of Leicester took place in the night, and furnished\nBunyan, who was an eyewitness, with a correct notion of raising\nthe standard, beleaguering the city, and forcing the gates, and a\nlively view of the desolations he describes. Awful as is his account\nof the sacking of Mansoul, with its murders and desolations, yet\nit may prove to be a good description of the conduct of Prince\nRupert and his cavaliers at the storming of Leicester. Strike out\nthe name of Diabolus, and insert Rupert, and put Leicester instead\nof Mansoul, and the account of the brutal conduct of the Royal\narmy will be found accurately described. Lord Clarendon, who wrote\nto gain the smiles of royalty, plainly tells us that, when Prince\nRupert and the King took Leicester, 'The conquerors pursued\ntheir advantage with the usual license of rapine and plunder, and\nmiserably sacked the whole town, without any distinction of persons\nand places. Churches and hospitals, as well as other houses, were\nmade a prey to the enraged and greedy soldier, to the exceeding\nregret of the King.' Clarendon goes on to account for the exceeding\nregret of Charles: it was because many of his faithful friends\nhad suffered, in the confusion of this murderous scene of rapine\nand plunder.\n\nIn the 'Holy War,' Bunyan has not been, nor can he ever be, charged\nwith copying from any author who preceded him. Erasmus, Gouge,\nand many other of our Reformers, Puritans, and Nonconformists,\ncommented upon the Christian's armour and weapons. Benjamin Keach,\nabout the time that the 'Holy War' appeared, published his War\nwith the Devil, or, the Young Man's Conflict with the Powers of\nDarkness. It is a series of admirable poetical dialogues on the\ncorruption and vanity of youth, the horrible nature of sin, and\ndeplorable condition of fallen man; with the rule of conscience\nand of true conversion. It has nothing allegorical in it, but is\nreplete with practical warnings and exhortations. No one had ever\nattempted, under the form of an allegory, to describe the internal\nconflict between the powers of darkness and of the mind in the\nrenewed man; the introduction of evil thoughts and suggestions,\ntheir unnatural union with the affections, and the offspring of\nsuch union, under the name of Diabolonians, who, when Mansoul is\nwatchful unto prayer, lurk in the walls; but when in a backsliding\nstate, are tolerated and encouraged openly to walk the streets.\nSome have supposed that there is a slight similarity between the\ndescription, given by John Chrysostom of the battle between the\nhosts of hell and mankind, and John Bunyan's 'Holy War.' It is\nnot at all probable that Bunyan was acquainted with Chrysostom on\nthe Priesthood, which was then locked up in the Greek language,\nbut has been since translated into English. Nor can we find any\nsimilarity between the work of the pious apostolically descended\ntinker, and the learned Greek father. Chrysostom's picture of the\nbattle is contained in a letter to Basil, urging him to become\na minister of the gospel. It is in words to this effect:--'Pent\nup in this body, like a dungeon, we cannot discern the invisible\npowers. Could you behold the black army of the devil and his mad\nconflict, you would witness a great and arduous battle, in which\nthere is no brass or steel,[5] no horses or wheeled chariots, no\nfire and arrows, but other instruments much more formidable. No\nbreastplates, or shields, or swords, or darts. The very sight of\nthis accursed host is alone sufficient to paralyze a soul which\nis not imbued with courage furnished by God, and with even greater\nforesight than valour. Could you calmly survey all this array\nand war, you would see, not torrents of blood or dead bodies, but\nfallen souls! You would see wounds so grievous, that human war,\nwith all its horrors, is mere child's play or idle pastime, in\ncomparison to the sight of so many souls struck down every day by\nSatan.' Thus this learned Greek father very eloquently represents\nthe great battle of Satan and his hosts, against all mankind. But\nfor a description of the internal conflict, Diabolus and his army\nof Doubters and Bloodmen arrayed against the powers of Mansoul,\nBunyan stands alone and most beautifully resplendent.\n\nIn this war there is no combination of souls to resist Satan, nor\ncan any human powers in any way assist us in the trying battle.\nHere, O my reader, you and I must stand alone far from the aid of\nour fellow-men. We must call upon all the resources of our minds,\nand while there is unity within, no resisting or treason--while the\nHoly Spirit strengthens and inclines the will, the understanding,\nthe conscience, the affections, and all our powers are united\nto resist Satan, God fights for us, and the heart is safe under\nthe gracious smiles of our Emmanuel. May we never forget that\nour spiritual life is totally dependent upon him, in whom, as to\nthe body, we live, and move, and have our being. But when doubts\nenfeeble us, and Bloodmen harass us, there is no help from man.\nNo pope, cardinal, archbishop, minister, or any human power can\naid us; ALL our hope is in God alone; every effort for deliverance\nmust be by fervent prayer and supplication, from the heart and\nconscience, directly to God. Our petitions must be framed by the\nHoly Ghost, and presented unto Shaddai, not by priest or prelate, but\nby our Emmanuel, Jesus Christ, the only intercessor and mediator.\n\nThe attentive reader of Bunyan's works will notice the difference\nbetween the trial of Faithful in the 'Pilgrim's Progress,' and\nthat of the prisoners brought to the bar as traitors in the 'Holy\nWar.' The judge and jury are particularly overbearing to Faithful,\nmuch more so than to the Diabolonians. Still there is one very\nstrong feature in which they all agree. The prisoners are all\nbrought to their trial, not that their guilt or innocence might\nbe proved, but in order to their condemnation and execution. All\nare brought up in chains, a custom which then was very prevalent,\nif not universal, but which is now only read of as a cruel practice\nof a bygone age.\n\nThere are a few riddles or questions arising out of this narrative,\nthe solving of which may afford instructive amusement to the\nreader. What is meant by the drum of Diabolus, which so terrified\nMansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews\n12:29. Why were the troops numbered at forty thousand, that came\nup to alarm and convince Mansoul of sin, or righteousness, and of\njudgment, while Emmanuel's army is not numbered? See Joshua 4:13;\nHebrews 12:22. When the Doubters are slain or driven from Mansoul,\nafter her conversion, they go straggling up and down the country\nenslaving the barbarous people (the margin informs us that the\nunbeliever never fights the Doubters). Why do they go by fives,\nnines, and seventeens? Do these odd numbers refer to the nine\ncompanies of Doubters, and eight of Bloodmen, who were under\nthe command of five fallen angels--Diabolus, Beelzebub, Lucifer,\nLegion, and Apollyon? Fearful odds against a poor fallen sinner,\nfive evil spirits, or nine classes of doubts, or these nine doubts\nunited to eight kinds of Bloodmen or persecutors.\n\nIn a work so highly allegorical, and founded upon a plain narrative\nof facts in the experience of the author, the editor deemed it\nneedful to add numerous notes. These contain all that appeared to\nbe explanatory or illustrative in other commentaries, with many that\nare original; obsolete terms and customs are explain; references\nare given to about fifty passages in the 'Grace Abounding,' that\nthe reader's attention may be constantly directed to the solemn\ntruths which are displayed under this delightful allegory. The\neditor has the consolation of hoping that the result of great labour\ncan do no injury. Those whose deep experience in the spiritual\nwarfare enables them to understand and enjoy the allegory, can\npass them by; while many of the poor but immortal souls engaged\nin this warfare, who are not deeply experienced, may receive aid\nand encouragement to persevere, until they shall exclaim, The\nbattle is fought, the victory is won, eternal praises to the great\nand gracious Emmanuel.\n\nReader, I must not detain you much longer from the pleasure of\nentering upon a narrative so deeply interesting to all who possess\nthe understanding heart--an allegory, believed by very many to be\nthe most beautiful and extraordinary that mere human genius ever\ncomposed in any language. O consider the worth of an immortal soul!\nGod sent his servants, Moses and the prophets, with their slings\nand battering-rams, their great and precious promises to the early\nprophets, who have faithfully handed them down to us; and then came\nEmmanuel and his heavenly army, and all this to conquer Mansoul!\nWithout the shedding of blood, there is no remission of sin. The\nblood of bulls and of goats cannot wash out our stains. We must\nbe found in Christ as part of his mystical body, and thus in\nperfection obey the Divine law, and then, through the sin-atoning\noffering of Emmanuel, God's equal, eternal Son, a fountain is\nopened for sin and uncleanness, in which our souls, being purified,\nshall be clothed with the garment of salvation. Who can calculate\nthe worth of his immortal soul, that God himself should pay so\ncostly a price for its redemption! May the desire of every reader\nbe, O that my soul may be engaged in this holy war, my ears be\nalarmed by the infernal drum of Diabolus, that my Heart-castle\nmay receive the King of salvation, and Christ be found there the\nhope of glory. Then may we feel the stern necessity of incessant\nwatchfulness and prayer against carnal security, or any other\ncause of backsliding, with its consequent miseries.\n\nWell may the world wonder, how a poor travelling tinker could\ngain the extraordinary knowledge, which enabled him to become the\ngreatest allegorical writer that the world ever saw. The reason is\nobvious, he lived and moved and had his being in the atmosphere\nof God's revealed will. It was this that enabled him to take the\nwings of the morning, and fly not only to the uttermost parts of\nthe visible but of the invisible world; to enjoy scenes of light\nand glory, such as Gabriel contemplated when he came from heaven\nto Nazareth, and revealed to Mary her high destiny--that her Son\nshould be the promised Saviour, who should bear the government of\nthe universe upon his shoulders--whose name was Wonderful--Counsellor--the\nMighty God--the everlasting Father--the Prince of Peace--Emmanuel,\nGod with us.\n\nBunyan's industry and application must have been intense, he could\nnot by possibility for a single moment say, 'soul take thine ease,'\ninglorious, destructive ease. His hands had to labour for his\nbread, and to provide for a most exemplary wife and four children,\none of them blind. There was no hour of his life when he could have\nsaid to his soul, Let all thy noble powers be absorbed in eating,\ndrinking, being merry--mere animal gratifications. The Holy War,\nthe solemn results depending upon it, salvation or eternal ruin,\nthe strong desire to glorify Emmanuel, the necessity to labour\nfor his household--that blessed industry left him no opportunity\nfor weaving a web of unmeaning casuistic subtilties, in which\nto entangle and engulph his soul, like a Puseyite or a German\nRationalist. The thunders and lightnings of Sinai had burnt up\nall this wood, hay, and stubble, and with child-like simplicity he\ndepended upon the Holy Spirit, while drawing all his consolations\nand all his spiritual supplies from the sacred Scriptures.\n\nBunyan's narrative of the Holy War, from its commencement in the\nfall of man to that splendid address of Emmanuel with which it\nconcludes, has been the study of the Editor for more than forty\nyears, and he hopes that no future year of the residue of his life\nwill be spent without reading this solemn, soul-stirring, delightful\nnarrative.\n\nGEO. OFFOR. Hackney, April 1851\n\n\n\n\nTO THE READER.\n\n'Tis strange to me, that they that love to tell\nThings done of old, yea, and that do excel\nTheir equals in historiology,\nSpeak not of Mansoul's wars, but let them lie\nDead, like old fables, or such worthless things,\nThat to the reader no advantage brings:\nWhen men, let them make what they will their own,\nTill they know this, are to themselves unknown.\nOf stories I well know there's divers sorts,\nSome foreign, some domestic; and reports\nAre thereof made, as fancy leads the writers;\nBy books a man may guess at the inditers.\nSome will again of that which never was,\nNor will be, feign, and that without a cause,\nSuch matter, raise such mountains, tell such things\nOf men, of laws, of countries, and of kings:\nAnd in their story seem to be so sage,\nAnd with such gravity clothe ev'ry page,\nThat though their frontispiece say all is vain,\nYet to their way disciples they obtain[6]\nBut, readers, I have somewhat else to do,\nThan with vain stories thus to trouble you;\nWhat here I say, some men do know so well,\nThey can with tears and joy the story tell.\nThe town of Mansoul is well known to many,\nNor are her troubles doubted of by any\nThat are acquainted with those histories\nThat Mansoul, and her wars, anatomize.\nThen lend thine ear to what I do relate\nTouching the town of Mansoul and her state,\nHow she was lost, took captive, made a slave;\nAnd how against him set, that should her save.\nYea, how by hostile ways, she did oppose\nHer Lord, and with his enemy did close.\nFor they are true; he that will them deny\nMust needs the best of records vilify.\nFor my part, I (myself) was in the town,\nBoth when 'twas set up, and when pulling down,\nI saw Diabolus in his possession,\nAnd Mansoul also under his oppression.\nYea, I was there when she own'd him for Lord,\nAnd to him did submit with one accord.\nWhen Mansoul trampled upon things Divine,\nAnd wallowed in filth as doth a swine;\nWhen she betook herself unto her arms,\nFought her Emmanuel, despis'd his charms,\nThen I was there, and did rejoice to see\nDiabolus and Mansoul so agree.[7]\nLet no men, then, count me a fable-maker,\nNor make my name or credit a partaker\nOf their derision; what is here in view,\nOf mine own knowledge, I dare say is true.\nI saw the prince's armed men come down,\nBy troops, by thousands, to besiege the town.\nI saw the captains, heard the trumpets sound,\nAnd how his forces cover'd all the ground.\nYea, how they set themselves in battle-ray,\nI shall remember to my dying day.\nI saw the colours waving in the wind,\nAnd they within to mischief how combin'd,\nTo ruin Mansoul, and to make away\nHer primum mobile[8] without delay.\nI saw the mounts cast up against the town,\nAnd how the slings were placed to beat it down.\nI heard the stones fly whizzing by mine ears,\nWhat longer kept in mind than got in fears,\nI heard them fall, and saw what work they made,\nAnd how old Mors did cover with his shade\nThe face of Mansoul; and I heard her cry,\nWoe worth the day, in dying I shall die!\nI saw the battering rams, and how they play'd,[9]\nTo beat ope Ear-gate, and I was afraid\nNot only Ear-gate, but the very town,\nWould by those battering rams be beaten down.\nI saw the fights, and heard the captains shout,\nAnd each in battle saw who faced about;\nI saw who wounded were, and who were slain;\nAnd who, when dead, would come to life again.\nI heard the cries of those that wounded were,\nWhile others fought like men bereft of fear,\nAnd while the cry, Kill, kill, was in mine ears,\nThe gutters ran, not so with blood as tears.\nIndeed, the captains did not always fight,\nBut then they would molest us day and night;\nTheir cry, Up, fall on, let us take the town,\nKept us from sleeping, or from lying down.\nI was there when the gates were broken ope,\nAnd saw how Mansoul then was stript of hope.[10]\nI saw the captains march into the town,\nHow there they fought, and did their foes cut down.\nI heard the prince bid Boanerges go\nUp to the castle, and there seize his foe,\nAnd saw him and his fellows bring him down\nIn chains of great contempt quite through the town.\nI saw Emmanuel when he possest\nHis town of Mansoul, and how greatly blest\nA town, his gallant town of Mansoul was,\nWhen she received his pardon, lived his laws!\nWhen the Diabolonians were caught,\nWhen tried, and when to execution brought,\nThen I was there; yea, I was standing by\nWhen Mansoul did the rebels crucify.\nI also saw Mansoul clad all in white,\nAnd heard her prince call her his heart's delight.\nI saw him put upon her chains of gold,\nAnd rings, and bracelets, goodly to behold.\nWhat shall I say?--I heard the people's cries,\nAnd saw the prince wipe tears from Mansoul's eyes.\nI heard the groans, and saw the joy of many:\nTell you of all, I neither will, nor can I.\nBut by what here I say, you well may see\nThat Mansoul's matchless wars no fables be.\nMansoul! the desire of both princes was,\nOne keep his gain would, t'other gain his loss;\nDiabolus would cry, The town is mine;\nEmmanuel would plead a right Divine\nUnto his Mansoul; then to blows they go,\nAnd Mansoul cries, These wars will me undo.\nMansoul! her wars seem'd endless in her eyes,\nShe's lost by one, becomes another's prize.\nAnd he again that lost her last would swear,\nHave her I will, or her in pieces tear.\nMansoul, it was the very seat of war,\nWherefore her troubles greater were by far,\nThan only where the noise of war is heard,\nOr where the shaking of a sword is fear'd,\nOr only where small skirmishes are fought,\nOr where the fancy fighteth with a thought.\nShe saw the swords of fighting men made red,\nAnd heard the cries of those with them wounded;\nMust not her frights then be much more by far,\nThan theirs that to such doings strangers are?\nOr theirs that hear the beating of a drum,\nBut not made fly for fear from house and home?\nMansoul not only heard the trumpet sound,\nBut saw her gallants gasping on the ground;\nWherefore, we must not think that she could rest\nWith them, whose greatest earnest is but jest:\nOr where the blust'ring threat'ning of great wars\nDo end in parleys, or in wording jars.\nMansoul, her mighty wars, they did portend\nHer weal or woe, and that world without end;\nWherefore she must be more concerned than they\nWhose fears begin and end the self-same day:\nOr where none other harm doth come to him\nThat is engaged, but loss of life or limb,[11]\nAs all must needs confess that now do dwell\nIn Universe, and can this story tell.\nCount me not then with them that to amaze\nThe people, set them on the stars to gaze,\nInsinuating with much confidence,\nThat each of them is now the residence[12]\nOf some brave creatures; yea, a world they will\nHave in each star, though it be past their skill\nTo make it manifest to any man,\nThat reason hath, or tell his fingers can.[13]\nBut I have too long held thee in the porch,\nAnd kept thee from the sunshine with a torch.\nWell, now go forward, step within the door,\nAnd there behold five hundred times much more\nOf all sorts of such inward rarities\nAs please the mind will, and will feed the eyes\nWith those, which if a Christian, thou wilt see\nNot small, but things of greatest moment be.\nNor do thou go to work without my key\n(In mysteries men soon do lose their way),\nAnd also turn it right if thou wouldst know\nMy riddle, and wouldst with my heifer plough.\nIt lies there in the window,[14] fare thee well,\nMy next may be to ring thy passing-bell.\n\nJO. BUNYAN\n\n\n\n\n\n\n\nA RELATION OF THE HOLY WAR\n\n[CHAPTER I.]\n\n[CONTENTS:--The original beauty and splendour of the town of\nMansoul, while under the dominion of Shaddai--Its noble castle\ndescribed--Its five gates--The perfection of its inhabitants--The\norigin of Diabolus--His pride and fall--Revenge meditated--A council\nof war held to deliberate on the best means of seducing the town\nof Mansoul--Diabolus marches to the town, and sits down before\nEye-gate--His oration--Captain Resistance slain--My Lord Innocence\nkilled--The town taken.]\n\nIn my travels, as I walked through many regions and countries, it\nwas my chance to happen into that famous continent of Universe;\na very large and spacious country it is. It lieth between the\ntwo poles, and just amidst the four points of the heavens. It is\na place well-watered, and richly adorned with hills and valleys,\nbravely situate; and for the most part (at least where I was) very\nfruitful, also well peopled, and a very sweet air.\n\nThe people are not all of one complexion, nor yet of one language,\nmode, or way of religion; but differ as much as, it is said, do\nthe planets themselves. Some are right, and some are wrong, even\nas it happeneth to be in lesser regions.\n\nIn this country, as I said, it was my lot to travel, and there\ntravel I did; and that so long, even till I learned much of their\nmother-tongue, together with the customs and manners of them among\nwhom I was. And to speak truth, I was much delighted to see and\nhear many things which I saw and heard among them. Yea, I had (to\nbe sure) even lived and died a native among them, so was I taken\nwith them and their doings, had not my Master sent for me home to\nhis house, there to do business for him, and to over-see business\ndone.[15]\n\nNow there is in this gallant country of Universe a fair and delicate\ntown, a corporation called Mansoul. A town for its building so\ncurious, for its situation so commodious, for its privileges so\nadvantageous--I mean with reference to its original--that I may say\nof it, as was said before of the continent in which it is placed,\nThere is not its equal under the whole heaven.[16]\n\nAs to the situation of this town, it lieth just between the two\nworlds; and the first founder and builder of it, so far as by the\nbest and most authentic records I can gather, was one Shaddai;\nand he built it for his own delight.[17] He made it the mirror\nand glory of all that he made, even the top-piece, beyond anything\nelse that he did in that country (Gen 1:26). Yea, so goodly a town\nwas Mansoul when first built, that it is said by some, the gods,\nat the setting up thereof, came down to see it, and sang for joy.\nAnd as he made it goodly to behold, so also mighty to have dominion\nover all the country round about. Yea, all were commanded to\nacknowledge Mansoul for their metropolitan, all was enjoined to\ndo homage to it. Aye, the town itself had positive commission and\npower from her King to demand service of all, and also to subdue\nany that anyways denied to do it.\n\nThere was reared up in the midst of this town a most famous and\nstately palace. For strength, it might be called a castle; for\npleasantness, a paradise; for largeness, a place so copious as to\ncontain all the world (Eccl 3:11). This place the King Shaddai\nintended but for himself alone, and not another with him;[18] partly\nbecause of his own delights, and partly because he would not that\nthe terror of strangers should be upon the town. This place Shaddai\nmade also a garrison of, but committed the keeping of it only to\nthe men of the town.\n\nThe wall of the town was well built, yea, so fast and firm was it\nknit and compact together, that, had it not been for the townsmen\nthemselves, they could not have been shaken or broken for ever.\n\nFor here lay the excellent wisdom of him that built Mansoul, that\nthe walls could never be broken down, nor hurt, by the most mighty\nadverse potentate, unless the townsmen gave consent thereto.\n\nThis famous town of Mansoul had five gates, in at which to come,\nout at which to go, and these were made likewise answerable to the\nwalls, to wit, impregnable, and such as could never be opened nor\nforced but by the will and leave of those within. The names of the\ngates were these, Ear-gate, Eye-gate, Mouth-gate, Nose-gate, and\nFeel-gate.[19]\n\nOther things there were that belonged to the town of Mansoul,\nwhich, if you adjoin to these, will yet give farther demonstration\nto all of the glory and strength of the place. It had always a\nsufficiency of provision within its walls; it had the best, most\nwholesome, and excellent law that then was extant in the world.\nThere was not a rascal, rogue, or traitorous person then within its\nwalls. They were all true men, and fast joined together; and this,\nyou know, is a great matter. And to all these, it had always--so\nlong as it had the goodness to keep true to Shaddai the king--his\ncountenance, his protection, and it was his delight, etc.\n\nWell, upon a time, there was one Diabolus,[20] a mighty giant,\nmade an assault upon this famous town of Mansoul, to take it, and\nmake it his own habitation. This giant was king of the blacks\nor negroes,[21] and a most raving prince he was. We will, if you\nplease, first discourse of the original of this Diabolus, and then\nof his taking of this famous town of Mansoul.\n\nThis Diabolus is indeed a great and mighty prince, and yet both\npoor and beggarly. As to his original, he was at first one of the\nservants of King Shaddai, made, and taken, and put by him into\nmost high and mighty place; yea, was put into such principalities\nas belonged to the best of his territories and dominions. This\nDiabolus was made son of the morning, and a brave place he had\nof it (Isa 14:12). It brought him much glory, and gave him much\nbrightness, an income that might have contented his Luciferian\nheart, had it not been insatiable, and enlarged as hell itself.\n\nWell, he seeing himself thus exalted to greatness and honour, and\nraging in his mind for higher state and degree, what doth he but\nbegins to think with himself how he might be set up as Lord over\nall, and have the sole power under Shaddai! Now that did the King\nreserve for his Son, yea, and had already bestowed it upon him.\nWherefore he first consults with himself what had best to be done,\nand then breaks his mind to some other of his companions, to the\nwhich they also agreed. So, in fine, they came to this issue,\nthat they should make an attempt upon the King's Son to destroy\nhim, that the inheritance might be theirs. Well, to be short, the\ntreason, as I said, was concluded, the time appointed, the word\ngiven, the rebels rendezvoused, and the assault attempted.[22]\nNow the King and his Son being ALL and always EYE, could not but\ndiscern all passages in his dominions; and he having always love\nfor his Son as for himself, could not, at what he saw, but be\ngreatly provoked and offended; wherefore, what does he, but takes\nthem in the very nick; and, first trip that they made towards\ntheir design, convicts them of the treason, horrid rebellion, and\nconspiracy that they had devised, and now attempted to put into\npractice; and casts them altogether out of all place of trust,\nbenefit, honour, and preferment. This done, he banishes them the\ncourt; turns them down into the horrible pits, as fast bound in\nchains, never more to expect the least favour from his hands, but\nto abide the judgment that he had appointed, and that for ever (2\nPeter 2:4; Jude 6).\n\nAnd yet, now, they being thus cast out of all place of trust,\nprofit, and honour, and also knowing that they had lost their\nprince's favour for ever, being banished his courts, and cast down\nto the horrible pits, you may be sure they would now add to their\nformer pride what malice and rage against Shaddai, and against his\nSon, they could. Wherefore, roving and ranging in much fury from\nplace to place, if perhaps they might find something that was the\nKing's, to revenge (by spoiling of that themselves) on him (1 Peter\n5:8); at last they happened into this spacious country of Universe,\nand steer their course towards the town of Mansoul; and considering\nthat that town was one of the chief works and delights of King\nShaddai, what do they but, after counsel taken, make an assault\nupon that! I say they knew that Mansoul belonged unto Shaddai; for\nthey were there when he built it, and beautified it for himself.[23]\nSo when they had found the place, they shouted horribly for joy,\nand roared on it as a lion upon the prey, saying, Now we have\nfound the prize, and how to be revenged on King Shaddai for what\nhe hath done to us. So they sat down, and called a council of war,\nand considered with themselves what ways and methods they had best\nto engage in, for the winning to themselves this famous town of\nMansoul; and these four things were then propounded to be considered\nof. First. Whether they had best all of them, to show themselves\nin this design to the town of Mansoul. Second. Whether they had\nbest to go and sit down against Mansoul, in their now ragged and\nbeggarly guise. Third. Whether they had best to show to Mansoul\ntheir intentions, and what design they came about, or whether to\nassault it with words and ways of deceit. Fourth. Whether they had\nnot best, to some of their companions, to give out private orders\nto take the advantage, if they see one or more of the principal\ntownsmen, to shoot them; if thereby they shall judge their cause\nand design will the better be promoted.\n\nFirst. It was answered to the first of these proposals in the\nnegative, to wit, that it would not be best that all should show\nthemselves before the town, because the appearance of many of\nthem might alarm and fright the town; whereas a few, or but one\nof them, was not so likely to do it. And to enforce this advice\nto take place, it was added further, that if Mansoul was frighted,\nor did take the alarm, it is impossible, said Diabolus--for he\nspake now--that we should take the town; for that none can enter\ninto it without its own consent.[24] Let therefore but few or but\none assault Mansoul, and in mine opinion, said Diabolus, let me\nbe he. Wherefore to this they all agreed, and then to the second\nproposal they came, namely,\n\nSecond. Whether they had best go and sit down before Mansoul in\ntheir now ragged and beggarly guise. To which it was answered also\nin the negative, By no means; and that because though the town of\nMansoul had been made to know and to have to do, before now, with\nthings that are invisible, they did never as yet see any of their\nfellow-creatures in so sad and rascal condition as they. And this\nwas the advice of that fierce Alecto.[25] Then said Apollyon, the\nadvice is pertinent, for even one of us appearing to them as we\nare now, must needs both beget and multiply such thoughts in them\nas will both put them into a consternation of spirit, and necessitate\nthem to put themselves upon their guard. And if so, said he, then,\nas my Lord Alecto said but now, it is in vain for us to think of\ntaking the town. Then said that mighty giant Beelzebub, the advice\nthat already is given is safe; for though the men of Mansoul have\nseen such things as we once were, yet hitherto they did never\nbehold such things as we now are. And it is best, in mine opinion,\nto come upon them in such a guise as is common to, and most familiar\namong them.[26] To this, when they had consented, the next thing\nto be considered was, in what shape, hue, or guise, Diabolus had\nbest to show himself, when he went about to make Mansoul his own.\nThen one said one thing, and another the contrary; at last Lucifer\nanswered, that in his opinion it was best that his lordship should\nassume the body of some of those creatures that they of the town\nhad dominion over. For, quoth he, these are not only familiar to\nthem, but being under them, they will never imagine that an attempt\nshould by them be made upon the town; and, to blind all, let him\nassume the body of one of these beasts that Mansoul deems to be\nwiser than any of the rest (Gen 3:1; Rev 20:1,2). This advice was\napplauded of all; so it was determined that the giant Diabolus\nshould assume the dragon, for that he was in those days as familiar\nwith the town of Mansoul as now is the bird with the boy. For\nnothing that was in its primitive state was at all amazing to\nthem.[27] Then they proceeded to the third thing, which was,\n\nThird. Whether they had best to show their intentions or the design\nof his coming to Mansoul, or no. This also was answered in the\nnegative, because of the weight that was in the former reasons, to\nwit, for that Mansoul were a strong people, a strong people in a\nstrong town, whose wall and gates were impregnable, to say nothing\nof their castle, nor can they by any means be won but by their own\nconsent. Besides, said Legion,[28] (for he gave answer to this),\na discovery of our intentions may make them send to their King\nfor aid, and if that be done, I know quickly what time of day it\nwill be with us. Therefore let us assault them in all pretended\nfairness, covering of our intentions with all manner of lies,\nflatteries, delusive words; feigning of things that never will be,\nand promising of that to them that they shall never find. This is\nthe way to win Mansoul, and to make them, of themselves, to open\ntheir gates to us; yea, and to desire us too, to come in to them.\n\nAnd the reason why I think that this project will do is, because\nthe people of Mansoul now are every one simple and innocent; all\nhonest and true; nor do they as yet know what it is to be assaulted\nwith fraud, guile, and hypocrisy. They are strangers to lying and\ndissembling lips; wherefore we cannot, if thus we be disguised, by\nthem at all be discerned; our lies shall go for true sayings, and\nour dissimulations for upright dealings. What we promise them,\nthey will in that believe us, especially if in all our lies and\nfeigned words we pretend great love to them, and that our design\nis only their advantage and honour. Now there was not one bit of\na reply against this; this went as current down as doth the water\ndown a steep descent; wherefore they go to consider of the last\nproposal, which was,\n\nFourth. Whether they had not best to give out orders to some of\ntheir company, to shoot some one or more of the principal of the\ntownsmen, if they judge that their cause may be promoted thereby.\n\nThis was carried in the affirmative, and the man that was designed\nby this stratagem to be destroyed was one Mr. Resistance, otherwise\ncalled Captain Resistance. And a great man in Mansoul this Captain\nResistance was; and a man that the giant Diabolus and his band\nmore feared than they feared the whole town of Mansoul besides.[29]\nNow who should be the actor to do the murder, that was the next,\nand they appointed one Tisiphone, a fury of the lake, to do it.\n\nThey thus having ended their council of war, rose up, and essayed\nto do as they had determined. They marched towards Mansoul, but\nall in a manner invisible, save one, only one; nor did he approach\nthe town in his own likeness, but under the shape and in the body\nof the dragon.[30]\n\nSo they drew up, and sat down before Ear-gate, for that was the\nplace of hearing for all without the town, as Eye-gate was the\nplace of perspection. So, as I said, he came up with his train\nto the gate, and laid his ambuscado for Captain Resistance within\nbow-shot of the town. This done, the giant ascended up close to\nthe gate, and called to the town of Mansoul for audience. Nor took\nhe any with him, but one All-pause,[31] who was his orator in all\ndifficult matters. Now, as I said, he being come up to the gate,\nas the manner of those times was, sounded his trumpet for audience. At\nwhich the chief of the town of Mansoul, such as my Lord Innocent,\nmy Lord Will-be-will,[32] my Lord Mayor, Mr. Recorder,[33] and\nCaptain Resistance came down to the wall to see who was there, and\nwhat was the matter. And my Lord Will-be-will, when he had looked\nover and saw who stood at the gate, demanded what he was, wherefore\nhe was come, and why he roused the town of Mansoul with so unusual\na sound.\n\nDiab. Diabolus then, as if he had been a lamb, began his oration,\nand said; Gentlemen of the famous town of Mansoul, I am, as you\nmay perceive, no far dweller from you, but near, and one that is\nbound by the King to do you my homage, and what service I can;\nwherefore, that I may be faithful to myself, and to you, I have\nsomewhat of concern to impart unto you. Wherefore grant me your\naudience, and hear me patiently. And, first, I will assure you,\nit is not myself, but you; not mine, but your advantage that I\nseek, by what I now do, as will full well be made manifest by that\nI have opened my mind unto you. For, gentlemen, I am, to tell you\nthe truth, come to show you how you may obtain great and ample\ndeliverance from a bondage that, unawares to yourselves, you are\ncaptivated and enslaved under. At this the town of Mansoul began\nto prick up its ears, and what is it, pray, what is it, thought\nthey; and he said, I have somewhat to say to you concerning your\nKing, concerning his law, and also touching yourselves. Touching\nyour King, I know he is great and potent, but yet all that he\nhath said to you is neither true, nor yet for your advantage. 1.\nIt is not true, for that wherewith he hath hitherto awed you shall\nnot come to pass, nor be fulfilled, though you do the thing that\nhe hath forbidden. But if there was danger, what a slavery is it\nto live always in fear of the greatest of punishments, for doing\nso small and trivial a thing as eating of a little fruit is? 2.\nTouching his laws, this I say further, they are both unreasonable,\nintricate, and intolerable. Unreasonable, as was hinted before, for\nthat the punishment is not proportioned to the offence. There is\ngreat difference and disproportion betwixt the life and an apple;\nyet the one must go for the other, by the law of your Shaddai.\nBut it is also intricate, in that he saith, first, you may eat of\nall; and yet after, forbids the eating of one. And then, in the\nlast place, it must needs be intolerable, forasmuch as that fruit\nwhich you are forbidden to eat of, if you are forbidden any, is\nthat, and that alone, which is able, by your eating, to minister\nto you a good as yet unknown by you. This is manifest by the very\nname of the tree; it is called the tree of knowledge of good and\nevil; and have you that knowledge as yet? No, no, nor can you\nconceive how good, how pleasant, and how much to be desired to make\none wise it is, so long as you stand by your King's commandment.\nWhy should you be holden in ignorance and blindness? Why should\nyou not be enlarged in knowledge and understanding? And now,\nah! ye inhabitants of the famous town of Mansoul, to speak more\nparticularly to yourselves, you are not a free people! You are\nkept both in bondage and slavery, and that by a grievous threat;\nno reason being annexed but, so I will have it, so it shall be.\nAnd is it not grievous to think on, that that very thing that you\nare forbidden to do, might you but do it, would yield you both\nwisdom and honour; for then your eyes will be opened, and you\nshall be as gods. Now, since this is thus, quoth he, can you be\nkept by any prince in more slavery, and in greater bondage, than\nyou are under this day? You are made underlings, and are wrapped\nup in inconveniences, as I have well made appear. For what bondage\ngreater than to be kept in blindness? Will not reason tell you that\nit is better to have eyes than to be without them; and so to be\nat liberty, to be better than to be shut up in a dark and stinking\ncave.\n\nAnd just now, while Diabolus was speaking these words to Mansoul,\nTisiphone shot at Captain Resistance, where he stood on the gate,\nand mortally wounded him in the head; so that he, to the amazement\nof the townsmen, and the encouragement of Diabolus, fell down dead\nquite over the wall.[34] Now, when Captain Resistance was dead,\nand he was the only man of war in the town, poor Mansoul was wholly\nleft naked of courage, nor had she now any heart to resist. But\nthis was as the devil would have it.[35] Then stood forth that\nHe,[36] Mr. Ill-pause, that Diabolus brought with him, who was\nhis orator,[37] and he addressed himself to speak to the town of\nMansoul: the tenour of whose speech here follows.\n\nILL-PAUSE. Gentlemen, quoth he, it is my master's happiness that\nhe has this day a quiet and teachable auditory,[38] and it is hoped\nby us that we shall prevail with you not to cast off good advice;\nmy master has a very great love for you, and although, as he very\nwell knows, that he runs the hazard of the anger of King Shaddai,\nyet love to you will make him do more than that.[39] Nor doth there\nneed that a word more should be spoken to confirm for truth what\nhe hath said; there is not a word but carries with it self-evidence\nin its bowels; the very name of the tree may put an end to all\ncontroversy in this matter. I therefore at this time shall only\nadd this advice to you, under, and by the leave of my Lord [and\nwith that he made Diabolus a very low conge]. Consider his words,\nlook on the tree, and the promising fruit thereof; remember also\nthat yet you know but little, and that this is the way to know\nmore; and if your reasons be not conquered to accept of such good\ncounsel, you are not the men that I took you to be. But when the\ntowns-folk saw that the tree was good for food, and that it was\npleasant to the eye, and a tree to be desired to make one wise,\nthey did as old Ill-pause advised, they took and did eat thereof.\nNow this I should have told you before, that even then, when\nthis Ill-pause was making of his speech to the townsmen, my Lord\nInnocency--whether by a shot from the camp of the giant, or from\nsome sinking qualm that suddenly took him, or whether by the\nstinking breath of that treacherous villain old Ill-pause, for\nso I am most apt to think--sunk down in the place where he stood,\nnor could he be brought to life again.[40] Thus these two brave\nmen died; brave men I call them, for they were the beauty and\nglory of Mansoul, so long as they lived therein; nor did there now\nremain any more a noble spirit in Mansoul, they all fell down, and\nyielded obedience to Diabolus, and became his slaves and vassals,\nas you shall hear.[41]\n\nNow these being dead, what do the rest of the towns-folk, but as\nmen that had found a fool's paradise, they presently, as afore was\nhinted, fall to prove the truth of the giant's words; and first they\ndid as Ill-pause had taught them, they looked, they considered,\nthey were taken with the forbidden fruit, they took thereof, and did\neat; and having eaten, they became immediately drunken therewith;\nso they opened the gate, both Ear-gate and Eye-gate, and let in\nDiabolus with all his bands, quite forgetting their good Shaddai,\nhis law, and the judgment that he had annexed with solemn threatening\nto the breach thereof.[42]\n\n[CHAPTER II.]\n\n[CONTENTS:--Diabolus takes possession of the castle--The Lord\nMayor, Mr. Understanding, is deposed, and a wall built before his\nhouse, to darken it--Mr. Conscience, the Recorder, is put out of\noffice, and becomes very obnoxious both to Diabolus and to the\ninhabitants--My Lord Will-be-will, heartily espousing the cause\nof Diabolus, is made the principal governor of the town--The image\nof Shaddai defaced, and that of Diabolus set up in its stead--Mr.\nLustings is made Lord Mayor, and Mr. Forget-good, Recorder--New\nalderman appointed--Three forts built to defend the town against\nShaddai.]\n\nDiabolus having now obtained entrance in at the gates of the town,\nmarches up to the middle thereof, to make his conquest as sure as\nhe could, and finding by this time the affections of the people\nwarmly inclining to him, he, as thinking it was best striking while\nthe iron is hot, made this further deceivable speech unto them,\nsaying, Alas, my poor Mansoul! I have done thee indeed this\nservice, as to promote thee to honour, and to greaten thy liberty,\nbut alas! alas! poor Mansoul, thou wantest now one to defend thee,\nfor assure thyself that when Shaddai shall hear what is done, he\nwill come; for sorry will he be that thou hast broken his bonds,\nand cast his cords away from thee. What wilt thou do--wilt thou\nafter enlargement suffer thy privileges to be invaded and taken\naway? or what wilt resolve with thyself? Then they all with one\nconsent said to this bramble, Do thou reign over us. So he accepted\nthe motion, and became the king of the town of Mansoul. This being\ndone, the next thing was to give him possession of the castle, and\nso of the whole strength of the town. Wherefore into the castle\nhe goes--it was that which Shaddai built in Mansoul for his own\ndelight and pleasure--this now was become a den and hold for the\ngiant Diabolus.[43]\n\nNow having got possession of this stately palace or castle, what\ndoth he but make it a garrison for himself, and strengthens and\nfortifies it with all sorts of provision against the King Shaddai,\nor those that should endeavour the regaining of it to him and his\nobedience again.\n\nThis done, but not thinking himself yet secure enough, in the next\nplace, he bethinks himself of new-modelling the town; and so he\ndoes, setting up one, and putting down another at pleasure.[44]\nWherefore my Lord Mayor, whose name was my Lord Understanding, and\nMr. Recorder, whose name was Mr. Conscience, those he puts out of\nplace and power.\n\nAs for my Lord Mayor, though he was an understanding man, and\none too that had complied with the rest of the town of Mansoul in\nadmitting of the giant into the town, yet Diabolus thought not fit\nto let him abide in his former lustre and glory, because he was a\nseeing man. Wherefore he darkened it not only by taking from him\nhis office and power, but by building of a high and strong tower,\njust between the sun's reflections, and the windows of my Lord's\npalace (2 Cor 10:4,5); by which means his house and all, and the\nwhole of his habitation, was made as dark as darkness itself. And\nthus being alienated from the light, he became as one that was born\nblind (Eph 4:18,19). To this his house my Lord was confined as to\na prison; nor might he be upon his parole go farther than within\nhis own bounds. And now had he had a heart to do for Mansoul,\nwhat could he do for it or wherein could he be profitable to her?\nSo then, so long as Mansoul was under the power and government of\nDiabolus--and so long it was under him as it was obedient to him;\nwhich was even until by a war it was rescued out of his hands--so\nlong my Lord Mayor was rather an impediment in, than advantage to,\nthe famous town of Mansoul.\n\nAs for Mr. Recorder, before the town was taken he was a man\nwell read in the laws of his King, and also a man of courage and\nfaithfulness, to speak truth at every occasion; and he had a tongue\nas bravely hung as he had an head filled with judgment. Now this\nman, Diabolus could by no means abide, because, though he gave\nhis consent to his coming into the town, yet he could not, by all\nwiles, trials, stratagems, and devices that he could use, make him\nwholly his own. True, he was much degenerated from his former King,\nand also much pleased with many of the giant's laws and service;\nbut all this would not do, forasmuch as he was not wholly his. He\nwould now and then think upon Shaddai, and have dread of his law\nupon him, and then he would speak with a voice as great against\nDiabolus as when a lion roareth;[45] yea, and would also at certain\ntimes when his fits were upon him--for you must know that sometimes\nhe had terrible fits--[he would] make the whole town of Mansoul\nshake with his voice: and, therefore, the now king of Mansoul\ncould not abide him.[46]\n\nDiabolus therefore feared the Recorder more than any that was left\nalive in the town of Mansoul, because, as I said, his words did\nshake the whole town; they were like the rattling thunder, and also\nlike thunder-claps. Since therefore the giant could not make him\nwholly his own, what doth he do but studies all that he could to\ndebauch the old gentleman; and by debauchery to stupefy his mind,\nand more harden his heart in ways of vanity. And as he attempted,\nso he accomplished his design; he debauched the man, and by little\nand little so drew him into sin and wickedness, that at last he\nwas not only debauched as at first, and so by consequence defiled,\nbut was almost, at last, I say, past all conscience of sin. And\nthis was the furthest Diabolus could go. Wherefore he bethinks him\nof another project; and that was to persuade the men of the town\nthat Mr. Recorder was mad, and so not to be regarded: and for\nthis he urged his fits, and said, If he be himself, why doth he\nnot do thus always? but, quoth he, as all mad folks have their\nfits, and in them their raving language, so hath this old and\ndoating gentleman.\n\nThus, by one means or another, he quickly got Mansoul to slight,\nneglect, and despise whatever Mr. Recorder could say.[47] For\nbesides what already you have heard, Diabolus had a way to make\nthe old gentleman, when he was merry, unsay and deny what he in\nhis fits had affirmed; and, indeed, this was the next way to make\nhimself ridiculous, and to cause that no man should regard him.\nAlso, now he never spake freely for King Shaddai, but always by\nforce and constraint; besides, he would at one time be hot against\nthat at which at another he would hold his peace, so uneven was he\nnow in his doings. Sometimes he would be as if fast asleep, and\nagain sometimes as dead, even then when the whole town of Mansoul\nwas in her career after vanity, and in her dance after the giant's\npipe.\n\nWherefore, sometimes, when Mansoul did use to be frightened with\nthe thundering voice of the Recorder that was, and when they did\ntell Diabolus of it, he would answer that what the old gentleman\nsaid was neither of love to him nor pity to them, but of a foolish\nfondness that he had to be prating; and so would hush, still, and\nput all to quiet again. And that he might leave no argument unurged\nthat might tend to make them secure, he said, and said it often,\nO Mansoul! consider that notwithstanding the old gentleman's rage,\nand the rattle of his high and thundering words, you hear nothing\nof Shaddai himself, when, liar and deceiver that he was, every\noutcry of Mr. Recorder against the sin of Mansoul was the voice\nof God in him to them. But he goes on and says, You see that he\nvalues not the loss, nor rebellion of the town of Mansoul, nor\nwill he trouble himself with calling of his town to a reckoning\nfor their giving of themselves to me. He knows that though ye were\nhis, now you are lawfully mine; so, leaving us one to another, he\nnow hath shaken his hands of us.[48]\n\nMoreover, O Mansoul! quoth he, consider how I have served you,\neven to the uttermost of my power; and that with the best that I\nhave, could get, or procure for you in all the world: besides, I\ndare say, that the laws and customs that you now are under, and\nby which you do homage to me, do yield you more solace and content\nthan did the paradise that at first you possessed. Your liberty\nalso, as yourselves do very well know, has been greatly widened\nand enlarged by me; whereas I found you a pent-up people. I have\nnot laid any restraint upon you; you have no law, statute, or\njudgment of mine to frighten you; I call none of you to account\nfor your doings, except the madman (you know who I mean). I have\ngranted you to live, each man, like a prince, in his own, even with\nas little control from me as I myself have from you.\n\nAnd thus would Diabolus hush up, and quiet the town of Mansoul,\nwhen the Recorder, that was, did at times molest them; yea, and\nwith such cursed orations as these would set the whole town in a\nrage and fury against the old gentleman; yea, the rascal crew at\nsome times would be for destroying of him. They have often wished,\nin my hearing, that he had lived a thousand miles off from them:\nhis company, his words, yea, the sight of him, and especially\nwhen they remembered how in old times he did use to threaten and\ncondemn them,--for all he was now so debauched--did terrify and\nafflict them sore.[49]\n\nBut all wishes were vain; for I do not know how, unless by the\npower of Shaddai, and his wisdom, he was preserved in being amongst\nthem. Besides, his house was as strong as a castle, and stood hard\nto a stronghold of the town. Moreover, if at any time any of the\ncrew or rabble attempted to make him away, he could pull up the\nsluices, and let in such floods, as would drown all round about\nhim.\n\nBut to leave Mr. Recorder, and to come to my Lord Will-be-will,\nanother of the gentry of the famous town of Mansoul. This Will-be-will\nwas as high-born as any man in Mansoul, and was as much, if not\nmore, a freeholder than many of them were: besides, if I remember\nmy tale aright, he had some privileges peculiar to himself in the\nfamous town of Mansoul. Now, together with these, he was a man\nof great strength, resolution, and courage; nor in his occasion\ncould any turn him away. But I say, whether he was proud of his\nestate, privileges, strength, or what--but sure it was through\npride of something--he scorns now to be a slave in Mansoul; and\ntherefore resolves to bear office under Diabolus, that he might,\nsuch an one as he was, be a petty ruler and governor in Mansoul.[50]\nAnd, headstrong man that he was, thus he began betimes; for this\nman, when Diabolus did make his oration at Ear-gate, was one of\nthe first that was for consenting to his words, and for accepting\nof his counsel at wholesome, and that was for the opening of the\ngate, and for letting him into the town: wherefore Diabolus had\na kindness for him and therefore he designed for him a place; and\nperceiving the valour and stoutness of the man, he coveted to have\nhim for one of his great ones, to act and to do in matters of the\nhighest concern.[51]\n\nSo he sent for him, and talked with him of that secret matter that\nlay in his breast, but there needed not much persuasion in the\ncase; for as at first he was willing that Diabolus should be let\ninto the town, so now he was as willing to serve him there. When\nthe tyrant therefore perceived the willingness of my Lord to serve\nhim, and that his mind stood bending that way, he forthwith made\nhim the captain of the castle, governor of the wall, and keeper\nof the gates of Mansoul; yea, there was a clause in his commission\nthat nothing without him should be done in all the town of Mansoul.\nSo that now, next to Diabolus himself, who but my Lord Will-be-will\nin all the town of Mansoul; nor could anything now be done, but\nat his will and pleasure, throughout the town of Mansoul. He had\nalso one Mr. Mind[52] for his clerk, a man to speak on, every way\nlike his master; for he and his Lord were in principle one, and\nin practice not far asunder (Rom 8:7). And now was Mansoul brought\nunder to purpose, and made to fulfil the lusts of the will and of\nthe mind.\n\nBut it will not out of my thoughts, what a desperate one this\nWill-be-will was, when power was put into his hand. First, he flatly\ndenied that he owed any suit or service to his former prince and\nliege Lord. This done, in the next place he took an oath, and swore\nfidelity to his great master Diabolus, and then, being stated and\nsettled in his places, offices, advancements, and preferments, oh!\nyou cannot think, unless you had seen it, the strange work that\nthis workman made in the town of Mansoul!\n\nFirst, he maligned Mr. Recorder to death; he would neither endure\nto see him, nor to hear the words of his mouth; he would shut his\neyes when he saw him, and stop his ears when he heard him speak:\nalso, he could not endure that so much as a fragment of the law\nof Shaddai should be anywhere seen in the town. For example, his\nclerk, Mr. Mind, had some old, rent, and torn parchments of the\nlaw of good Shaddai in his house,[53] but when Will-be-will saw\nthem, he cast them behind his back (Neh 9:26). True, Mr. Recorder\nhad some of the laws in his study, but my Lord could by no means\ncome at them: he also thought, and said, that the windows of my\nold Lord Mayor's house were always too light for the profit of the\ntown of Mansoul. The light of a candle he could not endure. Now,\nnothing at all pleased Will-be-will but what pleased Diabolus his\nLord.\n\nThere was none like him to trumpet about the streets the brave\nnature, the wise conduct, and great glory of the King Diabolus. He\nwould range and rove throughout all the streets of Mansoul to cry\nup his illustrious Lord, and would make himself even as an abject,\namong the base and rascal crew, to cry up his valiant prince.\nAnd I say, when and wheresoever he found these vassals, he would\neven make himself as one of them. In all ill courses he would act\nwithout bidding, and do mischief without commandment.\n\nThe Lord Will-be-will also had a deputy under him, and his name\nwas Mr. Affection; one that was also greatly debauched in his\nprinciples, and answerable thereto in his life (Rom 1:25). He was\nwholly given to the flesh, and therefore they called him Vile-affection.\nNow there was he, and one Carnal-lust, the daughter of Mr. Mind\n(like to like, quoth the devil to the collier) that fell in love,\nand made a match, and were married; and, as I take it, they had\nseveral children, as Impudent, Blackmouth, and Hate-reproof; these\nthree were black boys. And besides these they had three daughters,\nas Scorn-truth, and Slightgod, and the name of the youngest was\nRevenge; these were all married in the town and also begot and\nyielded many bad brats, too many to be here inserted.[54] But to\npass by this.\n\nWhen the giant had thus engarrisoned himself in the town of Mansoul,\nand had put down and set up whom he thought good; he betakes\nhimself to defacing. Now there was in the market-place in Mansoul,\nand also upon the gates of the castle, an image of the blessed King\nShaddai; this image was so exactly engraven, and it was engraven\nin gold, that it did the most resemble Shaddai himself of anything\nthat then was extant in the world. This he basely commanded to be\ndefaced, and it was as basely done by the hand of Mr. No-truth.\nNow you must know, that as Diabolus had commanded, and that by the\nhand of Mr. No-truth, the image of Shaddai was defaced. He likewise\ngave order that the same Mr. No-truth should set up in its stead\nthe horrid and formidable image of Diabolus; to the great contempt\nof the former King, and debasing of his town of Mansoul.\n\nMoreover, Diabolus made havoc of all remains of the laws and\nstatutes of Shaddai that could be found in the town of Mansoul; to\nwit, such as contained either the doctrines of morals, with all\ncivil and natural documents. Also relative severities he sought\nto extinguish.[55] To be short, there was nothing of the remains\nof good in Mansoul which he and Will-be-will sought not to destroy;\nfor their design was to turn Mansoul into a brute, and to make it\nlike to the sensual sow, by the hand of Mr. No-truth.[56]\n\nWhen he had destroyed what law and good orders he could, then,\nfurther to effect his design--namely, to alienate Mansoul from\nShaddai, her king--he commands, and they set up his own vain edicts,\nstatutes, and commandments, in all places of resort or concourse\nin Mansoul; to wit, such as gave liberty to the lusts of the flesh,\nthe lusts of the eyes, and the pride of life, which are not of\nShaddai, but of the world (1 John 2:16). He encouraged, countenanced,\nand promoted lasciviousness, and all ungodliness there. Yea, much\nmore did Diabolus to encourage wickedness in the town of Mansoul;\nhe promised them peace, content, joy, and bliss in doing his\ncommands, and that they should never be called to an account for\ntheir not doing the contrary. And let this serve to give a taste\nto them that love to hear tell of what is done beyond their\nknowledge, afar off in other countries.[57]\n\nNow Mansoul being wholly at his beck, and brought wholly to his\nbow, nothing was heard or seen therein but that which tended to\nset up him.\n\nBut now, he having disabled the Lord Mayor and Mr. Recorder from\nbearing of office in Mansoul, and seeing that the town, before\nhe came to it, was the most ancient of corporations in the world;\nand fearing, if he did not maintain greatness, that they at any\ntime should object that he had done them an injury, therefore, I\nsay, that they might see that he did not intend to lessen their\ngrandeur, or to take from them any of their advantageous things,\nhe did choose for them a Lord Mayor and a Recorder himself; and\nsuch as contented them at the heart, and such also as pleased him\nwondrous well.\n\nThe name of the Mayor that was of Diabolus' making was the Lord\nLustings; a man that had neither eyes nor ears; all that he did,\nwhether as a man or as an officer, he did it naturally, as doth the\nbeast.[58] And that which made him yet the more ignoble, though\nnot to Mansoul, yet to them that beheld and were grieved for its\nruins, was, that he never could savour good, but evil.\n\nThe Recorder was one whose name was Forget-good; and a very sorry\nfellow he was. He could remember nothing but mischief, and to\ndo it with delight. He was naturally prone to do things that were\nhurtful; even hurtful to the town of Mansoul, and to all the\ndwellers there. These two, therefore, by their power and practice,\nexample and smiles upon evil, did much more grammar,[59] and settle\nthe common people in hurtful ways. For who doth not perceive, but\nwhen those that sit aloft are vile, and corrupt themselves, they\ncorrupt the whole region and country where they are?[60]\n\nBesides these, Diabolus made several burgesses and aldermen in\nMansoul; such as out of whom the town, when it needed, might choose\nthem officers, governors, and magistrates. And these are the names\nof the chief of them, Mr. Incredulity, Mr. Haughty, Mr. Swearing,\nMr. Whoring, Mr. Hard-heart, Mr. Pitiless, Mr. Fury, Mr. No-truth,\nMr. Stand-to-lies, Mr. False-peace, Mr. Drunkenness, Mr. Cheating,\nMr. Atheism--thirteen in all. Mr. Incredulity is the eldest, and\nMr. Atheism the youngest, of the company.[61]\n\nThere was also an election of common councilmen, and others; as\nbailiffs, sergeants, constables, and others; but all of them like\nto those afore-named, being either fathers, brothers, cousins, or\nnephews to them; whose names, for brevity's sake, I omit to mention.\n\nWhen the giant had thus far proceeded in his work, in the next\nplace he betook him to build some strongholds in the town. And he\nbuilt three that seemed to be impregnable. The first he called the\nHold of Defiance, because it was made to command the whole town,\nand to keep it from the knowledge of its ancient King. The second\nhe called Midnight-hold, because it was built on purpose to keep\nMansoul from the true knowledge of itself. The third was called\nSweet-sin-hold, because by that he fortified Mansoul against all\ndesires of good. The first of these holds stood close by Eye-gate,\nthat as much might be light might be darkened there. The second was\nbuilt hard by the old castle, to the end that that might be made\nmore blind, if possible. And the third stood in the market-place.[62]\n\nHe that Diabolus made governor over the first of these, was one\nSpite-god, a most blasphemous wretch. He came with the whole rabble\nof them that came against Mansoul at first, and was himself one\nof themselves. He that was made the governor of Midnight-hold, was\none Love-no-light, he was also of them that came first against\nthe town. And he that was made the governor of the hold called\nSweet-sin-hold, was one whose name was Love-flesh; he was also\na very lewd fellow, but not of that country where the other are\nbound.[63] This fellow could find more sweetness when he stood\nsucking of a lust, than he did in all the paradise of God.\n\nAnd now Diabolus thought himself safe; he had taken Mansoul; he\nhad engarrisoned himself therein; he had put down the old officers,\nand had set up new ones; he had defaced the image of Shaddai, and\nhad set up his own; he had spoiled the old law-books, and had\npromoted his own vain lies; he had made him new magistrates, and\nset up new aldermen; he had built him new holds, and had manned\nthem for himself.[64] And all this he did to make himself secure,\nin case the good Shaddai, or his Son, should come to make an\nincursion upon him.\n\n[CHAPTER III.]\n\n[CONTENTS:--Information of the revolution carried to the court\nof King Shaddai--His great resentment of the rebellion--His\ngracious intention of restoring Mansoul--Some intimations of this\npublished--Care of Diabolus to suppress them--His artifices to\nsecure the town, and prevent its return to Shaddai.]\n\nNow you may well think, that long before this time word, by some\nor other, could not but be carried to the good King Shaddai, how\nhis Mansoul in the continent of Universe was lost; and that the\nrunagate giant Diabolus, once one of his Majesty's servants, had,\nin rebellion against the King, made sure thereof for himself; yea,\ntidings were carried and brought to the King thereof, and that to\na very circumstance.[65]\n\nAt first, how Diabolus came upon Mansoul--they being a simple\npeople, and innocent, with craft, subtlety, lies, and guile. Item,\nThat he had treacherously slain the right noble and valiant captain,\ntheir Captain Resistance, as he stood upon the gate, with the rest of\nthe townsmen. Item, How my brave Lord Innocent fell down dead--with\ngrief, some say, or with being poisoned with the stinking breath\nof one Ill-pause, as say others--at the hearing of his just Lord\nand rightful prince Shaddai so abused by the mouth of so filthy\na Diabolian as that varlet Ill-pause was. The messenger further\ntold, that after this Ill-pause had made a short oration to\nthe townsmen, in behalf of Diabolus, his master, the simple town\nbelieving that what was said was true, with one consent did open\nEar-gate, the chief gate of the corporation, and did let him, with\nhis crew into a possession of the famous town of Mansoul. He further\nshowed how Diabolus had served the Lord Mayor and Mr. Recorder,\nto wit, that he had put them from all place of power and trust.\nItem, He showed also that my Lord Will-be-will was turned a very\nrebel and renegade, and that so was one Mr. Mind, his clerk; and\nthat they two did range and revel it all the town over, and teach\nthe wicked ones their ways. He said, moreover, that this Will-be-will\nwas put into great trust; and, particularly, that Diabolus had\nput into Will-be-will's hand all the strong places in Mansoul; and\nthat Mr. Affection was made my Lord Will-be-will's deputy in his\nmost rebellious affairs. Yea, said the messenger, this monster,\nLord Will-be-will, has openly disavowed his King Shaddai, and hath\nhorribly given his faith and plighted his troth to Diabolus.[66]\n\n'Also,' said the messenger, 'besides all this, the new king, or\nrather rebellious tyrant, over the once famous, but now perishing,\ntown of Mansoul, has set up a Lord Mayor and a Recorder of his\nown. For Mayor, he has set up one Mr. Lustings, and for Recorder,\nMr. Forget-good; two of the vilest of all the town of Mansoul.'\nThis faithful messenger also proceeded, and told what a sort of\nnew burgesses Diabolus had made, also that he had builed several\nstrong forts, towers, and strongholds in Mansoul. He told too,\nthe which I had almost forgot, how Diabolus had put the town of\nMansoul into arms, the better to capacitate them on his behalf\nto make resistance against Shaddai their king, should he come to\nreduce them to their former obedience.\n\nNow this tidings-teller did not deliver his relation of things in\nprivate, but in open court, the King and his Son, high lords, chief\ncaptains, and nobles, being all there present to hear. But by that\nthey had heard the whole of the story, it would have amazed one to\nhave seen, had he been there to behold it, what sorrow and grief,\nand compunction of spirit, there was among all sorts, to think that\nfamous Mansoul was now taken; only the King, and his Son foresaw\nall this long before, yea, and sufficiently provided for the relief\nof Mansoul, though they told not everybody thereof. Yet, because\nthey also would have a share in condoling of the misery of Mansoul,\ntherefore they also did, and that at a rate of the highest degree,\nbewail the losing of Mansoul. The King said plainly, 'That it\ngrieved him at his heart,' and you may be sure that his Son was\nnot a whit behind him (Gen 6:5,6). Thus gave they conviction to\nall about them, that they had love and compassion for the famous\ntown of Mansoul. Well, when the King and his Son were retired into\nthe privy-chamber, there they again consulted about what they had\ndesigned before, to wit, that as Mansoul should in time be suffered\nto be lost, so as certainly it should be recovered again; recovered\nI say, in such a way as that both the King and his Son would get\nthemselves eternal fame and glory thereby. Wherefore after this\nconsult, the Son of Shaddai, a sweet and comely person, and one\nthat had always great affection for those that were in affliction,\nbut one that had mortal enmity in his heart against Diabolus,\nbecause he was designed for it, and because he sought his crown\nand dignity. This Son of Shaddai, I say, having stricken hands[67]\nwith his Father, and promised that he would be his servant to\nrecover his Mansoul again, stood by his resolution, nor would he\nrepent of the same(Isa 49:5; 1 Tim 1:15; Heb 13:14). The purport\nof which agreement was this: to wit, That at a certain time prefixed\nby both, the King's Son should take a journey into the country of\nUniverse; and there, in a way of justice and equity, by making of\namends for the follies of Mansoul, he should lay a foundation of\nher perfect deliverance from Diabolus, and from his tyranny.[68]\n\nMoreover, Emmanuel resolved to make, at a time convenient, a war\nupon the giant Diabolus, even while he was possessed of the town\nof Mansoul; and that he would fairly, by strength of hand, drive\nhim out of his hold, his nest, and take it to himself, to be his\nhabitation.\n\nThis now being resolved upon, order was given to the Lord Chief\nSecretary, to draw up a fair record of what was determined, and to\ncause that it should be published in all the corners of the kingdom\nof Universe. A short breviate[69] of the contents thereof you may,\nif you please, take here as follows:\n\n'Let all men know who are concerned, That the Son of Shaddai, the\ngreat King, is engaged, by covenant to his Father, to bring his\nMansoul to him again; yea, and to put Mansoul too, through the\npower of his matchless love, into a far better, and more happy\ncondition than it was in before it was taken by Diabolus.'[70]\n\nThese papers, therefore, were published in several places, to the\nno little molestation of the tyrant Diabolus, for now, thought\nhe, I shall be molested, and my habitation will be taken from me.\n\nBut when this matter, I mean this purpose of the King and his Son,\ndid at first take air at court, who can tell how the high lords,\nchief captains, and noble princes, that were there, were taken\nwith the business. First, they whispered it one to another, and\nafter that it began to ring out throughout the King's palace; all\nwondering at the glorious design that between the King and his Son\nwas on foot for the miserable town of Mansoul. Yea, the courtiers\ncould scarce do anything, either for the King or kingdom, but they\nwould mix with the doing thereof a noise of the love of the King\nand his Son, that they had for the town of Mansoul.\n\nNor could these lords, high captains, and princes be content\nto keep this news at court, yea, before the records thereof were\nperfected, themselves came down and told it in Universe. At last\nit came to the ears, as I said, of Diabolus, to his no little\ndiscontent. For you must think it would perplex him to hear of such\na design against him; well, but after a few casts in his mind, he\nconcluded upon these four things.\n\nFirst. That this news, this good tidings, if possible, should be\nkept from the ears of the town of Mansoul.[71] For, said he, if\nthey shall once come to the knowledge that Shaddai, their former\nKing, and Emmanuel, his Son, are contriving of good for the town\nof Mansoul; what can be expected by me, but that Mansoul will\nmake a revolt from under my hand and government, and return again\nto him.\n\nNow, to accomplish this his design, he renews his flattery with my\nLord Will-be-will, and also gives him strict charge and command,\nthat he should keep watch by day and by night at all the gates of\nthe town, especially Ear-gate and Eye-gate. For I hear of a design,\nquoth he, a design to make us all traitors, and that Mansoul must\nbe reduced to its first bondage again. I hope they are but flying\nstories, quoth he; however, let no such news by any means be let\ninto Mansoul, lest the people be dejected thereat; I think, my Lord,\nit can be no welcome news to you, I am sure it is none to me. And\nI think that at this time it should be all our wisdom and care\nto nip the head of all such rumours as shall tend to trouble our\npeople. Wherefore, I desire, my Lord, that you will in this matter\ndo as I say, let there be strong guards daily kept at every gate\nof the town. Stop also and examine from whence such come, that\nyou perceive do from far come hither to trade; nor let them by any\nmeans be admitted into Mansoul, unless you shall plainly perceive\nthat they are favourers of our excellent government. I command,\nmoreover, said Diabolus, that there be spies continually walking\nup and down the town of Mansoul, and let them have power to suppress,\nand destroy, any that they shall perceive to be plotting against\nus, or that shall prate of what by Shaddai and Emmanuel is intended.\n\nThis, therefore, was accordingly done; my Lord Will-be-will hearkened\nto his Lord and master, went willingly after the commandment, and,\nwith all the diligence he could, kept any that would from going\nout abroad, or that sought to bring this tidings to Mansoul, from\ncoming into the town.\n\nSecondly. This done, in the next place, Diabolus, that he might\nmake Mansoul as sure as he could, frames and imposes a new oath and\nhorrible covenant upon the townsfolk: to wit, 'That they should\nnever desert him, nor his government, nor yet betray him, nor\nseek to alter his laws; but that they should own, confess, stand\nby, and acknowledge him for their rightful king, in defiance to\nany that do, or hereafter shall, by any pretence, law, or title\nwhatever, lay claim to the town of Mansoul.' Thinking belike that\nShaddai had not power to absolve them from this covenant with\ndeath, and agreement with hell (Isa 28:15). Nor did the silly\nMansoul stick or boggle at all at this most monstrous engagement,\nbut, as if it had been a sprat in the mouth of a whale, they\nswallowed it without any chewing. Were they troubled at it? Nay,\nthey rather bragged and boasted of their so brave fidelity to the\ntyrant, their pretended King, swearing that they would never be\nchangelings, nor forsake their old Lord for a new.[72]\n\nThus did Diabolus tie poor Mansoul fast; but jealousy, that never\nthinks itself strong enough, put him, in the next place, upon\nanother exploit, which was yet more, if possible, to debauch this\ntown of Mansoul. Wherefore he caused, by the hand of one Mr. Filth,\nan odious, nasty, lascivious piece of beastliness to be drawn up\nin writing,[73] and to be set upon the castle gates; whereby he\ngranted and gave license to all his true and trusty sons in Mansoul,\nto do whatsoever their lustful appetites prompted them to do, and\nthat no man was to let, hinder, or control them, upon pain of\nincurring the displeasure of their prince.\n\nNow this he did for these reasons:\n\n1. That the town of Mansoul might be yet made weaker and weaker,\nand so more unable, should tiding come that their redemption was\ndesigned, to believe, hope, or consent to the truth thereof. For\nreason says, the bigger the sinner, the less grounds of hopes of\nmercy.[74]\n\n2. The second reason was, If perhaps, Emmanuel, the Son of Shaddai\ntheir king, by seeing the horrible and profane doings of the\ntown of Mansoul, might repent, though entered into a covenant of\nredeeming them, of pursuing that covenant of their redemption;\nfor he knew that Shaddai was holy, and that his Son Emmanuel was\nholy; yea, he knew it by woeful experience; for, for his iniquity\nand sin was Diabolus cast from the highest orbs. Wherefore what\nmore rational than for him to conclude, that thus for sin it might\nfare with Mansoul. But fearing also lest this knot should break,\nhe bethinks himself of another, to wit:\n\n3. To endeavour to possess all hearts in the town of Mansoul that\nShaddai was raising of an army, to come to overthrow and utterly\nto destroy this town of Mansoul, and this he did to forestal any\ntidings that might come to their ears of their deliverance; for,\nthought he, if I first bruit[75] this, the tidings that shall\ncome after, will all be swallowed up of this; for what else will\nMansoul say, when they shall hear that they must be delivered,\nbut that the true meaning is, Shaddai intends to destroy them;\nwherefore, he summons the whole town into the market-place,\nand there, with deceitful tongue, thus he addresses himself unto\nthem:--\n\n'Gentlemen, and my very good friends, You are all, as you know, my\nlegal subjects, and men of the famous town of Mansoul; you know\nhow, from the first day that I have been with you until now, I have\nbehaved myself among you, and what liberty, and great privileges\nyou have enjoyed under my government, I hope to your honour, and\nmine, and also to your content and delight. Now, my famous Mansoul,\na noise of trouble there is abroad, of trouble to the town of\nMansoul, sorry I am thereof for your sakes. For I received but\nnow by the post from my Lord Lucifer--and he useth to have good\nintelligence--that your old King Shaddai is raising of an army to\ncome against you, to destroy you root and branch:[76] and this,\nO Mansoul, is now the cause that at this time I have called you\ntogether; namely, to advise what in this juncture is best to be\ndone; for my part, I am but one, and can with ease shift for myself,\ndid I list to seek my own ease, and to leave my Mansoul in all the\ndanger. But my heart is so firmly united to you, and so unwilling\nam I to leave you, that I am willing to stand and fall with you,\nto the utmost hazard that shall befall me.[77] What say you, O\nmy Mansoul? Will you now desert your old friend, or do you think\nof standing by me?' Then as one man, with one mouth, they cried\nout together, 'Let him die the death that will not.'\n\nThen said Diabolus again, 'It is in vain for us to hope for quarter,\nfor this King knows not how to show it: true, perhaps, he at his\nfirst sitting down before us will talk of, and pretend to, mercy,\nthat thereby, with the more ease, and less trouble, he may again\nmake himself the master of Mansoul. Whatever therefore he shall say,\nbelieve not one syllable or tittle of it, for all such language is\nbut to overcome us, and to make us, while we wallow in our blood,\nthe trophies of his merciless victory. My mind is, therefore, that\nwe resolve, to the last man, to resist him, and not to believe\nhim upon any terms; for in at that door will come our danger.[78]\nBut shall we be flattered out of our lives? I hope you know more\nof the rudiments of politics than to suffer yourselves so pitifully\nto be served.\n\n'But suppose he should, if he get us to yield, save some of our\nlives, or the lives of some of them that are underlings in Mansoul,\nwhat help will that be to you that are the chief of the town;\nespecially of you whom I have set up, and whose greatness has been\nprocured by you through your faithful sticking to me? And suppose\nagain, that he should give quarter to every one of you, be sure he\nwill bring you into that bondage under which you were captivated\nbefore, or a worse; and then what good will your lives do you?\nShall you with him live in pleasure as you do now? No, no, you\nmust be bound by laws that will pinch you, and be made to do that\nwhich at present is hateful to you; I am for you, if you are for\nme, and it is better to die valiantly, than to live like pitiful\nslaves.[79] But I say, the life of a slave will be counted a life\ntoo good for Mansoul now; blood, blood, nothing but blood is in\nevery blast of Shaddai's trumpet against poor Mansoul now.[80]\nPray, be concerned, I hear he is coming up; and stand to your\narms, that now while you have any leisure, I may learn you some\nfeats of war. Armour for you I have, and by me it is; yea, and it\nis sufficient for Mansoul from top to toe; nor can you be hurt by\nwhat his force can do, if you shall keep it well girt and fastened\nabout you. Come therefore to my castle, and welcome, and harness\nyourselves for the war. There is helmet, breastplate, sword, and\nshield, and what not, that will make you fight like men.\n\n1. 'My helmet, otherwise called an head-piece, is hope of doing\nwell at last, what lives soever you live. This is that which they\nhad, who said, that they should have peace though they walked\nin the wickedness of their heart, \"to add drunkenness to thirst\"\n(Deut 29:19). A piece of approved armour this is, and whoever has\nit and can hold it, so long no arrow, dart, sword, or shield can\nhurt him; this therefore, keep on, and thou wilt keep off many a\nblow, my Mansoul.[81]\n\n2. 'My breastplate is a breastplate of iron; I had it forged\nin mine own country, and all my soldiers are armed therewith; in\nplain language it is a hard heart, a heart as hard as iron, and\nas much past feeling as a stone; the which if you get, and keep,\nneither mercy shall win you, nor judgment fright you (Rev 9:9).\nThis, therefore, is a piece of armour most necessary for all to\nput on that hate Shaddai, and that would fight against him under\nmy banner.\n\n3. 'My sword is a tongue that is set on fire of hell (Psa 57:4),\nand that can bend itself to speak evil of Shaddai, his Son, his\nways, and people (Psa 64:3). Use this; it has been tried a thousand\ntimes twice told; whoever hath it, keeps it, and makes that use\nof it as I would have him, can never be conquered by mine enemy\n(James 3:3-5).\n\n4. 'My, shield is unbelief, or calling into question the truth\nof the Word, or all the sayings that speak of the judgment that\nShaddai has appointed for wicked men. Use this shield (Job 15:26).\nMany attempts he has made upon it, and sometimes, it is true, it\nhas been bruised (Psa 76:3). But they that have writ of the wars\nof Emmanuel against my servants, have testified that he could do\nno mighty work there because of their unbelief (Mark 6:5,6). Now,\nto handle this weapon of mine aright, it is not to believe things\nbecause they are true, of what sort or by whomsoever asserted. If\nhe speak of judgment, care not for it; if he speak of mercy, care\nnot for it; if he promise, if he swear that he would do to Mansoul,\nif it turn, no hurt but good, regard not what is said; question\nthe truth of all; for this is to wield the shield of unbelief\naright, and as my servants ought and do; and he that doth otherwise\nloves me not, nor do I count him but an enemy to me.[82]\n\n5. 'Another part or piece,' said Diabolus, 'of mine excellent armour\nis a dumb and prayerless spirit--a spirit that scorns to cry for\nmercy; wherefore be you, my Mansoul, sure that you make use of\nthis.[83] What! cry for quarter, never do that if you would be\nmine; I know you are stout men, and am sure that I have clad you\nwith that which is armour of proof; wherefore, to cry to Shaddai\nfor mercy, let that be far from you. Besides all this, I have a\nmaul, fire-brands, arrows and death, all good hand-weapons, and\nsuch as will do execution.'[84]\n\nAfter he had thus furnished his men with armour and arms, he\naddressed himself to them in such like words as these:--'Remember,'\nquoth he, 'that I am your rightful king, and that you have taken\nan oath, and entered into covenant to be true to me and my cause;\nI say, remember this, and show yourselves stout and valiant men\nof Mansoul. Remember also the kindness that I have always showed\nto you, and that without your petitions: I have granted to you\nexternal things, wherefore the privileges, grants, immunities,\nprofits and honours wherewith I endowed you, do call for at your\nhands returns of loyalty, my lion-like men of Mansoul; and when\nso fit a time to show it as when another shall seek to take my\ndominion over you, into their own hands? One word more, and I\nhave done, Can we but stand, and overcome this one shock or brunt,\nI doubt not but in little time all the world will be ours; and when\nthat day comes, my true hearts, I will make you kings, princes,\nand captains, and what brave days shall we have then?'[85]\n\nDiabolus having thus armed, and forearmed his servants and vassals\nin Mansoul, against their good and lawful King Shaddai; in the\nnext place, he doubleth his guards at the gates of the town, and he\ntakes himself to the castle, which was his stronghold. His vassals\nalso, to show their wills, and supposed, but ignoble, gallantry,\nexercise themselves in their arms every day, and teach one another\nfeats of war; they also defied their enemies, and sang up the\npraises of their tyrant; they threatened also what men they would\nbe, if ever things should rise so high as a war between Shaddai\nand their king.[86]\n\n[CHAPTER IV.]\n\n[CONTENTS:--Shaddai sends an army of forty thousand to reduce\nMansoul, under the direction of four captains, Boanerges, Conviction,\nJudgment, and Execution, who address the inhabitants with great\nenergy, but to little purpose--Diabolus, Incredulity, Ill-pause,\nand others, interfere to prevent submission--Prejudice defends\nEar-gate with a guard of sixty deaf men.]\n\nNow all this time, the good King, the King Shaddai was preparing\nto send an army to recover the town of Mansoul again, from under\nthe tyranny of their pretended king Diabolus. But he thought good,\nat first, not to send them by the hand and conduct of brave Emmanuel\nhis Son, but under the hand of some of his servants, to see first,\nby them, the temper of Mansoul; and whether by them they would be\nwon to the obedience of their King. The army consisted of above\nforty thousand, all true men; for they came from the King's own\ncourt, and were those of his own choosing.\n\nThey came up to Mansoul under the conduct of four stout generals,\neach man being a captain of ten thousand men, and these are their\nnames, and their signs. The name of the first was Boanerges; the\nname of the second was Captain Conviction; the name of the third was\nCaptain Judgment; and the name of the fourth was Captain Execution.\nThese were the captains that Shaddai sent to regain Mansoul.[87]\n\nThese four captains, as was said, the King thought fit, in the\nfirst place, to send to Mansoul, to make an attempt upon it; for\nindeed, generally in all his wars he did use to send these four\ncaptains in the van, for they were very stout and rough-hewn men,\nmen that were fit to break the ice, and to make their way by dint\nof sword, and their men were like themselves (Psa 60:4).[88]\n\nTo each of these captains the King gave a banner that it might be\ndisplayed, because of the goodness of his cause, and because of\nthe right that he had to Mansoul.\n\nFirst to Captain Boanerges, for he was the chief; to him, I say,\nwas given ten thousand men. His ensign was Mr. Thunder; he bare\nthe black colours, and his scutcheon was three burning thunderbolts\n(Mark 3:17). The second captain was Captain Conviction; to him was\nalso given ten thousand men. His ensign's name was Mr. Sorrow; he\ndid bear the pale colours, and his scutcheon was the book of the\nlaw wide open, from whence issued a flame of fire (Deut 33:2). The\nthird captain was Captain Judgment; to him was given ten thousand\nmen. His ensign's name was Mr. Terror; he bare the red colours,\nand his scutcheon was a burning fiery furnace (Matt 13:40,41).\nThe fourth captain was Captain Execution; to him was given ten\nthousand men. His ensign was Mr. Justice; he also bare the red\ncolours, and his scutcheon was a fruitless tree, with an axe lying\nat the root thereof (Matt 3:10).\n\nThese four captains, as I said, had every one of them under his\ncommand ten thousand men; all of good fidelity to the King, and\nstout at their military actions.[89]\n\nWell, the captains, and their forces, their men and under officers,\nbeing had upon a day by Shaddai into the field, and there called all\nover by their names, were then and there put into such harness[90]\nas became their degree, and that service that now they were going\nabout for their King.[91]\n\nNow, when the King had mustered his forces--for it is he that\nmustereth the host to the battle--he gave unto the captains their\nseveral commissions, with charge and commandment, in the audience\nof all the soldiers, that they should take heed faithfully and\ncourageously to do and execute the same. Their commissions were,\nfor the substance of them, the same in form; though as to name,\ntitle, place, and degree of the captains, there might be some, but\nvery small variation. And here let me give you an account of the\nmatter and sum contained in their commission.\n\nA commission from the great Shaddai, King of Mansoul, to his trusty\nand noble Captain Boanerges,[92] for his making war upon the town\nof Mansoul.\n\n'O thou Boanerges, one of my stout and thundering captains, over\none ten thousand of my valiant and faithful servants; go thou in\nmy name, with this thy force, to the miserable town of Mansoul;\nand when thou comest thither, offer them first conditions of peace\n(Matt 10:11; Luke 10:5), and command them, that casting off the\nyoke and tyranny of the wicked Diabolus, they return to me, their\nrightful Prince and Lord; command them, also, that they cleanse\nthemselves from all that is his in the town of Mansoul, and look\nto thyself that thou hast good satisfaction touching the truth of\ntheir obedience. Thus when thou hast commanded them, if they in\ntruth submit thereto, then do thou, to the uttermost of thy power,\nwhat in thee lies, to set up for me a garrison in the famous town\nof Mansoul; nor do thou hurt the least native that moveth or\nbreatheth therein, if they will submit themselves to me, but treat\nthou such as if they were thy friend or brother--for all such I\nlove, and they shall be dear unto me--and tell them that I will\ntake a time to come unto them, and to let them know that I am\nmerciful (1 Thess 2:7-10).\n\n'But if they shall--notwithstanding thy summons, and the production\nof thy authority--resist, stand out against thee, and rebel, then\ndo I command thee to make use of all thy cunning, power, might,\nand force, to bring them under by strength of hand. Farewell.'\n\nThus you see the sum of their commissions, for, as I said before,\nfor the substance of them they were the same that the rest of the\nnoble captains had.\n\nWherefore they having received each commander his authority, at\nthe hand of their King, the day being appointed, and the place of\ntheir rendezvous prefixed, each commander appeared in such gallantry\nas became his cause and calling. So, after a new entertainment from\nShaddai, with flying colours, they set forward to march towards\nthe famous town of Mansoul. Captain Boanerges led the van; Captain\nConviction and Captain Judgment made up the main body, and Captain\nExecution brought up the rear (Eph 2:13,17). They then having\na great way to go, for the town of Mansoul was far off from the\ncourt of Shaddai, they marched through the regions and countries\nof many people, not hurting or abusing any, but blessing wherever\nthey came. They also lived upon the King's cost in all the way\nthey went.[93]\n\nHaving travelled thus for many days,[94] at last they came within\nsight of Mansoul; the which, when they saw, the captains could for\ntheir hearts do no less than for a while bewail the condition of\nthe town, for they quickly saw how that it was prostrate to the\nwill of Diabolus, and to his ways and designs. Well, to be short,\nthe captains came up before the town, march up to Ear-gate, sit\ndown there, for that was the place of hearing. So, when they had\npitched their tents and entrenched themselves, they addressed\nthemselves to make their assault.\n\nNow the townsfolk at first, beholding so gallant a company, so\nbravely accoutred, and so excellently disciplined, having on their\nglittering armour, and displaying of their flying colours, could\nnot but come out of their houses and gaze. But the cunning fox,\nDiabolus, fearing that the people, after this sight, should on\na sudden summons, open the gates to the captains, came down with\nall haste from the castle, and made them retire into the body of the\ntown, who, when he had them there, made this lying and deceivable\nspeech unto them:--\n\n'Gentlemen,' quoth he, 'although you are my trusty and well-beloved\nfriends, yet I cannot but a little chide you for your late uncircumspect\naction, in going out to gaze on that great and mighty force that\nbut yesterday sat down before, and have now entrenched themselves,\nin order to the maintaining of a siege against, the famous town\nof Mansoul. Do you know who they are, whence they come, and what\nis their purpose in setting down before the town of Mansoul? They\nare they of whom I have told you long ago, that they would come\nto destroy this town, and against whom I have been at the cost to\narm you with cap-a-pie[95] for your body, besides great fortifications\nfor your mind. Wherefore, then, did you not rather, even at the\nfirst appearance of them, cry out, fire the beacons, and give the\nwhole town an alarm concerning them, that we might all have been\nin a posture of defence, and been ready to have received them with\nthe highest acts of defiance, then had you showed yourselves men\nto my liking; whereas, by what you have done, you have made me\nhalf-afraid; I say half-afraid, that when they and we shall come\nto push a pike, I shall find you want courage to stand it out any\nlonger. Wherefore have I commanded a watch, and that you should\ndouble your guards at the gates? Wherefore have I endeavoured to\nmake you as hard as iron, and your hearts as a piece of the nether\nmillstone? Was it, think you, that you might show yourselves\nwomen, and that you might go out like a company of innocents to\ngaze on your mortal foes? Fie, fie, put yourselves into a posture\nof defence, beat up the drum, gather together in warlike manner,\nthat our foes may know that, before they shall conquer this\ncorporation there are valiant men in the town of Mansoul.\n\n'I will leave off now to chide,[96] and will not further rebuke\nyou; but I charge you that henceforwards you let me see no more\nsuch actions. Let not henceforward a man of you, without order\nfirst obtained from me, so much as show his head over the wall of\nthe town of Mansoul. You have now heard me, do as I have commanded,\nand you shall cause me that I dwell securely with you, and that\nI take care as for myself, so for your safety and honour also.\nFarewell.'\n\nNow were the townsmen strangely altered; they were as men stricken\nwith a panic fear; they ran to and fro through the streets of the\ntown of Mansoul, crying out, 'Help, help! the men that turn the\nworld upside down are come hither also;' nor could any of them be\nquiet after, but still, as men bereft of wit, they cried out, 'The\ndestroyers of our peace and people are come.' This went down with\nDiabolus. 'Aye!' quoth he to himself, 'this I like well, now it\nis as I would have it; now you show your obedience to your prince,\nhold you but here, and then let them take the town if they can.'\n\nWell, before the King's forces had sat before Mansoul three days,\nCaptain Boanerges commanded his trumpeter to go down to Ear-gate,\nand there, in the name of the great Shaddai, to summon Mansoul to\ngive audience to the message that he, in his Master's name, was\nto them commanded to deliver. So the trumpeter, whose name was\nTake-heed-what-you-hear, went up, as he was commanded, to Ear-gate,\nand there sounded his trumpet for a hearing; but there was none\nthat appeared that gave answer or regard; for so had Diabolus\ncommanded. So the trumpeter returned to his captain, and told him\nwhat he had done, and also how he had sped. Whereat the captain\nwas grieved, but bid the trumpeter go to his tent.\n\nAgain Captain Boanerges sendeth his trumpeter to Ear-gate, to\nsound, as before, for a hearing. But they again kept close, came\nnot out, nor would they give him an answer, so observant were they\nof the command of Diabolus their king.[97]\n\nThen the captains, and other field-officers, called a council of\nwar,[98] to consider what further was to be done for the gaining\nof the town of Mansoul, and, after some close and thorough debate\nupon the contents of their commissions, they concluded yet to give\nto the town, by the hand of the fore-named trumpeter, another\nsummons to hear; but if that shall be refused, said they, and that\nthe town shall stand it out still, then they determined, and bid\nthe trumpeter tell them so, that they would endeavour, by what\nmeans they could, to compel them by force to the obedience of\ntheir King (Luke 14:23).\n\nSo Captain Boanerges commanded his trumpeter to go up to Ear-gate\nagain, and, in the name of the great King Shaddai, to give it a\nvery loud summons, to come down without delay to Ear-gate, there to\ngive audience to the King's most noble captains. So the trumpeter\nwent and did as he was commanded. He went up to Ear-gate and sounded\nhis trumpet, and gave a third summons to Mansoul; he said, moreover,\nthat if this they should still refuse to do, the captains of his\nPrince would with might come down upon them, and endeavour to\nreduce them to their obedience by force (Isa 58:1).\n\nThen stood up my Lord Will-be-will, who was the governor of the\ntown; this Will-be-will was that apostate of whom mention was made\nbefore, and the keeper of the gates of Mansoul. He, therefore,\nwith big and ruffling words, demanded of the trumpeter who he was,\nwhence he came, and what was the cause of his making so hideous\na noise at the gate, and speaking such insufferable words against\nthe town of Mansoul?\n\nThe trumpeter answered, 'I am servant to the most noble captain,\nCaptain Boanerges, general of the forces of the great King Shaddai,\nagainst whom both thyself, with the whole town of Mansoul, have\nrebelled, and lift up the heel; and my master, the captain, hath\na special message to this town, and to thee as a member thereof;\nthe which, if you of Mansoul shall peaceably hear, so;[99] and if\nnot, you must take what follows.'\n\nThen said the Lord Will-be-will, 'I will carry thy words to my\nLord, and will know what he will say.'[100] But the trumpeter soon\nreplied, saying. 'Our message is not to the giant Diabolus, but\nto the miserable town of Mansoul. Nor shall we at all regard what\nanswer by him is made, nor yet by any for him. We are sent to this\ntown to recover it from under his cruel tyranny, and to persuade\nit to submit, as in former times it did, to the most excellent\nKing Shaddai.'\n\nThen said the Lord Will-be-will, 'I will do your errand to the\ntown.' The trumpeter then replied, 'Sir, do not deceive us, lest in\nso doing, you deceive yourselves much more.' He added, moreover,\n'For we are resolved, if in peaceable manner you do not submit\nyourselves, then to make a war upon you, and to bring you under by\nforce. And of the truth of what I now say, this shall be a sign\nunto you: you shall see the black flag, with its hot-burning\nthunder-bolts, set upon the mount to-morrow, as a token of defiance\nagainst your prince, and of our resolutions to reduce you to your\nLord and rightful King.'\n\nSo the said Lord Will-be-will returned from off the wall, and the\ntrumpeter came into the camp. When the trumpeter was come into the\ncamp, the captains and officers of the mighty King Shaddai came\ntogether to know if he had obtained a hearing, and what was the\neffect of his errand. So the trumpeter told, saying, 'When I had\nsounded my trumpet,[101] and had called aloud to the town for a\nhearing, my Lord Will-be-will, the governor of the town, and he\nthat hath charge of the gates, came up, when he heard me sound,\nand looking over the wall, he asked me what I was, whence I came,\nand what was the cause of my making this noise? So I told him my\nerrand, and by whose authority I brought it. Then, said he, I will\ntell it to the governor and to Mansoul; and then I returned to my\nLords.'\n\nThen said the brave Boanerges, 'Let us yet for a while lie still\nin our trenches, and see what these rebels will do.' Now when\nthe time drew nigh that audience by Mansoul must be given to the\nbrave Boanerges and his companions, it was commanded that all the\nmen of war, throughout the whole camp of Shaddai, should as one\nman stand to their arms, and make themselves ready, if the town\nof Mansoul shall hear, to receive it forthwith to mercy, but if\nnot, to force a subjection. So the day being come, the trumpeters\nsounded, and that throughout the whole camp, that the men of war\nmight be in a readiness for that which then should be the work of\nthe day. But when they that were in the town of Mansoul heard the\nsound of the trumpets throughout the camp of Shaddai, and thinking\nno other but that it must be in order to storming the corporation,\nthey at first were put to great consternation of spirit; but after\nthey were a little settled again, they also made what preparation\nthey could for a war, if they did storm, else to secure themselves.\n\nWell, when the utmost time was come, Boanerges was resolved to\nhear their answer; wherefore he sent out his trumpeter again, to\nsummons Mansoul to a hearing of the message that they had brought\nfrom Shaddai. So he went and sounded, and the townsmen came up,\nbut made Ear-gate as sure as they could (Zech 7:11). Now when they\nwere come up to the top of the wall, Captain Boanerges desired to\nsee the Lord Mayor, but my Lord Incredulity was then Lord Mayor,\nfor he came in the room of my Lord Lustings. So Incredulity he\ncame up and showed himself over the wall; but when the Captain\nBoanerges had set his eyes upon him, he cried out aloud, 'This is\nnot he, where is my Lord Understanding, the ancient Lord Mayor of\nthe town of Mansoul? for to him I would deliver my message?'\n\nThen said the giant--for Diabolus was also come down--to the\ncaptain, 'Mr. Captain, you have by your boldness given to Mansoul,\nat least, four summonses to subject herself to your King, by\nwhose authority I know not, nor will I dispute that now; I ask,\ntherefore, what is the reason of all this ado, or what would you\nbe at, if you knew yourselves?'\n\nThen Captain Boanerges, whose was the black colours, and whose\nescutcheon was the three burning thunder-bolts, taking no notice of\nthe giant or of his speech, thus addressed himself to the town of\nMansoul: 'Be it known unto you, O unhappy and rebellious Mansoul,\nthat the most gracious King, the great King Shaddai, my Master,\nhath sent me unto you with commission,' aand so he showed to the\ntown his broad seal, 'to reduce you to his obedience. And he hath\ncommanded me, in case you yield upon my summons, to carry it to\nyou as if you were my friends, or brother; but he also hath bid,\nthat if after summons to submit, you still stand out and rebel,\nwe should endeavour to take you by force.'\n\nThen stood forth Captain Conviction and said--his was the pale\ncolours, and for an escutcheon, he had the book of the law wide open\n[from whence issued a flame of fire]--'Hear, O Mansoul! Thou, O\nMansoul, wast once famous for innocency, but now thou art degenerated\ninto lies and deceit (Rom 3:3,10-23, 16:17,18). Thou hast heard\nwhat my brother the Captain Boanerges hath said; and it is your\nwisdom, and will be your happiness, to stoop to, and accept of,\nconditions of peace and mercy when offered; especially when offered\nby one against whom thou hast rebelled, and one who is of power to\ntear thee in pieces, for so is Shaddai our King; nor, when he is\nangry, can anything stand before him (Psa 1:21,22). If you say you\nhave not sinned, nor acted rebellion against our King, the whole\nof your doings, since the day that you cast off his service--and\nthere was the beginning of your sin--will sufficiently testify\nagainst you. What else means your hearkening to the tyrant, and\nyour receiving him for your king? What means else your rejecting\nof the laws of Shaddai, and your obeying of Diabolus? Yea, what\nmeans this your taking up of arms against, and the shutting of\nyour gates upon us, the faithful servants of your King? Be ruled\nthen, and accept of my brother's invitation, and overstand not\nthe time of mercy, but agree with thine adversary quickly (Luke\n12:58,59). Ah, Mansoul, suffer not thyself to be kept from mercy,\nand to be run into a thousand miseries, by the flattering wiles\nof Diabolus. Perhaps that piece of deceit may attempt to make you\nbelieve that we seek our own profit in this our service;[102] but\nknow, it is obedience to our King, and love to your happiness,\nthat is the cause of this undertaking of ours.\n\n'Again, I say to thee, O Mansoul, consider if it be not amazing\ngrace that Shaddai should so humble himself as he doth. Now he, by\nus reasons with you, in a way of entreaty and sweet persuasions,\nthat you would subject yourselves to him. Has he that need of you,\nthat we are sure you have of him? No, no; but he is merciful, and\nwill not that Mansoul should die, but turn to him and live' (2 Cor\n5:18-21).\n\nThen stood forth Captain Judgment, whose was the red colours, and\nfor an escutcheon he had the burning fiery furnace, and he said,\n'O ye, the inhabitants of the town of Mansoul, that have lived so\nlong in rebellion and acts of treason against the King Shaddai;\nknow that we come not to-day to this place, in this manner, with\nour message of our own minds, or to revenge our own quarrel; it\nis the King, my Master, that hath sent us to reduce you to your\nobedience to him, the which if you refuse in a peaceable way to\nyield, we have commission to compel you thereto. And never think\nof yourselves, nor yet suffer the tyrant Diabolus to persuade you\nto think, that our King, by his power, is not able to bring you\ndown, and to lay you under his feet; for he is the former of all\nthings, and if he touches the mountains, they smoke. Nor will the\ngate of the King's clemency stand always open; for the day that\nshall burn like an oven is before him, yea, it hasteth greatly,\nit slumbereth not (Mal 4:1; 2 Peter 2:3).\n\n'O Mansoul! is it little in thine eyes that our King doth offer\nthee mercy, and that, after so many provocations? Yea, he still\nholdeth out his golden sceptre to thee, and will not yet suffer his\ngate to be shut against thee. Wilt thou provoke him to do it? If\nso, consider of what I say:--To thee it is opened no more for ever\n(Job 36:14). If thou sayest thou shalt not see him, yet judgment\nis before him; therefore trust thou in him. Yea, \"because there\nis wrath, beware lest he take thee away with his stroke; then\na great ransom cannot deliver thee\" (v 18). Will he esteem thy\nriches? No; not gold, nor all the forces of strength. \"He hath\nprepared his throne for judgment\" (Psa 9:7). For \"he will come\nwith fire, and with his chariots like a whirlwind, to render his\nanger with fury, and his rebuke with flames of fire\" (Isa 66:15).\nTherefore, O Mansoul, take heed, lest after thou hast fulfilled\nthe judgment of the wicked, justice and judgment should take hold\nof thee.'\n\nNow, while the Captain Judgment was making this oration to the town\nof Mansoul, it was observed by some that Diabolus trembled.[103]\nBut he proceeded in his parable, and said, 'O thou woful town of\nMansoul! wilt thou not yet set open thy gate to receive us, the\ndeputies of thy King, and those that would rejoice to see thee\nlive? \"Can thine heart endure, or can thine hands be strong, in the\ndays that he shall deal\" in judgment \"with thee?\" (Eze 22:14). I\nsay, canst thou endure to be forced to drink, as one would drink\nsweet wine, the sea of wrath that our King has prepared for Diabolus\nand his angels? Consider betimes, consider.'\n\nThen stood forth the fourth captain, the noble Captain Execution,\nand said: 'O town of Mansoul! once famous, but now like the\nfruitless bough; once the delight of the high ones, but now a den\nfor Diabolus: hearken also to me, and to the words that I shall\nspeak to thee in the name of the great Shaddai. Behold \"the axe\nis laid unto the root of the trees: therefore every tree which\nbringeth not forth good fruit, is hewn down, and cast into the\nfire\" (Matt 3:7-10).\n\n'Thou, O town of Mansoul! hath hitherto been this fruitless tree;\nthou bearest nought but thorns and briars. Thy evil fruit fore-bespeaks\nthee not to be a good tree. Thy \"grapes are grapes of gall, thy\nclusters are bitter\" (Deut 32:32). Thou hast rebelled against thy\nKing, and lo! we, the power and force of Shaddai, are the axe that\nis laid to thy roots. What sayest thou, wilt thou turn? I say again,\ntell me before the first blow is given, wilt thou turn? Our axe\nmust first be laid to thy root, before it be laid at thy root; it\nmust first be laid to thy root in a way of threatening, before it\nis laid at thy root by way of execution; and between these two is\nrequired thy repentance, and this is all the time that thou hast.\nWhat wilt thou do? wilt thou turn, or shall I smite? If I fetch\nmy blow, Mansoul, down you go; for I have commission to lay my axe\nat as well as to thy roots, nor will anything but yielding to our\nKing prevent doing of execution. What art thou fit for, O Mansoul,\nif mercy preventeth not, but to be hewn down, and cast into the\nfire and burned?\n\n'O Mansoul! patience and forbearance do not act for ever; a year\nor two, or three, they may; but if thou provoke by a three years'\nrebellion--and thou hast already done more than this--then what\nfollows but, cut it down? Nay, \"After that thou shalt cut it down\"\n(Luke 13:9). And dost thou think that these are but threatenings,\nor that our King has not power to execute his words? O Mansoul!\nthou wilt find that in the words of our King, when they are by\nsinners made little or light of, there is not only threatening,\nbut burning coals of fire. Thou hast been a cumber-ground[104]\nlong already, and wilt thou continue so still? Thy sin has brought\nthis army to thy walls, and shall it bring it in judgment to do\nexecution into thy town? Thou hast heard what the captains have\nsaid, but as yet thou shuttest thy gates; speak out, Mansoul, wilt\nthou do so still, or wilt thou accept of conditions of peace?'[105]\n\nThese brave speeches of these four noble captains the town\nof Mansoul refused to hear, yet a sound thereof did beat against\nEar-gate, though the force thereof could not break it open. In fine,\nthe town desired a time to prepare their answer to these demands.\nThe captains then told them, 'that if they would throw out to\nthem one Ill-pause, that was in the town, that they might reward\nhim according to his works, then they would give them time to\nconsider; but if they would not cast him to them over the wall\nof Mansoul, then they would give them none; for,' said they, 'we\nknow that so long as Ill-pause draws breath in Mansoul, all good\nconsideration will be confounded, and nothing but mischief will\ncome thereon.'\n\nThen Diabolus, who was there present, being loth to lose his Ill-pause,\nbecause he was his orator, (and yet be sure he had, could the\ncaptains have laid their fingers on him,) was resolved at this\ninstant to give them answer by himself; but then, changing his\nmind, he commanded the then Lord Mayor, the Lord Incredulity, to\ndo it, saying, 'My Lord, do you give these runagates an answer;\nand speak out, that Mansoul may hear, and understand you.'\n\nSo Incredulity, at Diabolus' command, began and said: 'Gentlemen,\nyou have here, as we do behold, to the disturbance of our prince,\nand the molestation of the town of Mansoul, camped against it: but\nfrom whence you come we will not know, and what you are we will\nnot believe. Indeed, you tell us in your terrible speech that you\nhave this authority from Shaddai; but by what right he commands\nyou to do it, of that we shall yet be ignorant. You have also, by\nthe authority aforesaid, summoned this town to desert her Lord;\nand for protection, to yield up herself to the great Shaddai, your\nKing; flatteringly telling her, that if she will do it, he will\npass by, and not charge her with her past offences. Further, you\nhave also, to the terror of the town of Mansoul, threatened, with\ngreat and sore destructions, to punish this corporation, if she\nconsents not to do as your wills would have her.\n\n'Now, captains, from whencesoever you come, and though your designs\nbe never so right, yet know ye, that neither my Lord Diabolus, nor\nI his servant Incredulity, nor yet our brave Mansoul, doth regard\neither your persons, message, or the King that you say hath sent\nyou: his power, his greatness, his vengeance, we fear not; nor\nwill we yield at all to your summons.\n\n'As for the war that you threaten to make upon us, we must therein\ndefend ourselves as well as we can; and know ye, that we are not\nwithout wherewithal to bid defiance to you. And, in short, for\nI will not be tedious,' I tell you that we take you to be some\nvagabond runagate crew, that, having shaken off all obedience\nto your King, have gotten together in tumultuous manner, and are\nranging from place to place to see if, through the flatteries you\nare skilled to make on the one side, and threats wherewith you\nthink to fright on the other, to make some silly town, city, or\ncountry, to desert their place and leave it to you; but Mansoul\nis none of them. To conclude, we dread you not, we fear you not,\nnor will we obey your summons: our gates we will shut upon you,\nour place we will keep you out of; nor will we long thus suffer\nyou to sit down before us. Our people must live in quiet; your\nappearance doth disturb them (Luke 11:21); wherefore arise with\nbag and baggage, and begone, or we will let fly from the walls\nagainst you.'[106]\n\nThis oration, made by old Incredulity, was seconded by desperate\nWill-be-will, in words to this effect: 'Gentlemen, we have heard\nyour demands, and the noise of your threats, and have heard the\nsound of your summons, but we fear not your force; we regard not\nyour threats, but will still abide as you found us. And we command\nyou, that in three days' time you cease to appear in these parts,\nor you shall know what it is once to dare offer to rouse the lion\nDiabolus, when asleep in his town of Mansoul.'\n\nThe Recorder, whose name was Forget-good, he also added as\nfolloweth: 'Gentlemen, my Lords, as you see, have, with mild and\ngentle words, answered your rough and angry speeches; they have,\nmoreover, in my hearing, given you leave quietly to depart as you\ncame. Wherefore, take their kindness, and begone. We might have\ncome out with force upon you, and have caused you to feel the dint\nof our swords; but as we love ease and quiet ourselves, so we love\nnot to hurt or molest others.'[107]\n\nThen did the town of Mansoul shout for joy; as if, by Diabolus and\nhis crew, some great advantage had been gotten of the captains. They\nalso rang the bells, and made merry, and danced upon the walls.\nDiabolus also returned to the castle, and the Lord Mayor and Recorder\nto their place; but the Lord Will-be-will took special care that\nthe gates should be secured with double guards, double bolts,\nand double locks and bars. And that Ear-gate especially might the\nbetter be looked to--for that was the gate in at which the King's\nforces sought most to enter--the Lord Will-be-will made one old\nMr. Prejudice, an angry and ill-conditioned fellow, captain of\nthe ward at that gate, and put under his power sixty men, called\nDeafmen;[108] men advantageous for that service, forasmuch as they\nmattered no words of the captains, nor of their soldiers.[109]\n\n\n[CHAPTER V.]\n\n[CONTENTS:--The captains resolve to give them battle--The town\nresolutely resists, and the captains retire to winter quarters--Tradition,\nHuman-wisdom, and Man's invention enlist under Boanerges, but\nare taken prisoners, and carried to Diabolus; they are admitted\nsoldiers for him, under Captain Anything--Hostilities are renewed,\nand the town much molested--A famine and mutiny in Mansoul--The\ntown sounds a parley--Propositions made and rejected--Understanding\nand Conscience quarrel with Incredulity--A skirmish ensues, and\nmischief is done on both sides.]\n\nNow, when the captains saw the answer of the great ones, and that\nthey could not get a hearing from the old natives of the town, and\nthat Mansoul was resolved to give the King's army battle, they\nprepared themselves to receive them, and to try it out by the\npower of the arm. And first, they made their force more formidable\nagainst Ear-gate; for they knew that unless they could penetrate\nthat, no good could be done upon the town. This done, they put the\nrest of their men in their places; after which they gave out the\nword, which was, 'YE MUST BE BORN AGAIN.'[110] Then they sounded\nthe trumpet; then they in the town made them answer, with shout\nagainst shout, charge against charge, and so the battle began.\nNow they in the town had planted upon the tower over Ear-gate,\ntwo great guns, the one called Highmind, and the other Heady. Unto\nthese two guns they trusted much; they were cast in the castle\nby Diabolus' founder, whose name was Mr. Puff-up; and mischievous\npieces they were.[111] But so vigilant and watchful, when the\ncaptains saw them, were they, that though sometimes their shot\nwould go by their ears with a whiz, yet they did them no harm.\nBy these two guns the towns-folk made no question but greatly to\nannoy the camp of Shaddai, and well enough to secure the gate,\nbut they had not much cause to boast of what execution they did,\nas by what follows will be gathered.\n\nThe famous Mansoul had also some other small pieces in it, of the\nwhich they made use against the camp of Shaddai.\n\nThey from the camp also did as stoutly, and with as much of that as\nmay in truth be called valour, let fly as fast at the town and at\nEar-gate: for they saw that unless they could break open Ear-gate,\nit would be but in vain to batter the wall. Now the King's captains\nhad brought with them several slings, and two or three battering-rams;\nwith their slings, therefore, they battered the houses and people\nof the town, and with their rams they sought to break Ear-gate\nopen.\n\nThe camp and the town had several skirmishes, and brisk encounters,\nwhile the captains, with their engines, made many brave attempts\nto break open, or beat down, the tower that was over Ear-gate,\nand at the said gate to make their entrance. But Mansoul stood it\nout so lustily, through the rage of Diabolus, the valour of the\nLord Will-be-will, and the conduct of old Incredulity, the Mayor,\nand Mr. Forget-good, the Recorder, that the charge and expense of\nthat summer's wars, on the King's side, seemed to be almost quite\nlost, and the advantage to return to Mansoul. But when the captains\nsaw how it was, they made a fair retreat, and entrenched themselves\nin their winter quarters. Now in this war, you must needs think\nthere was much loss on both sides, of which be pleased to accept\nof this brief account following:--[112]\n\nThe King's captains, when they marched from the court to come up\nagainst Mansoul to war, as they came crossing over the country,\nthey happened to light upon three young fellows that had a mind\nto go for soldiers; proper men they were, and men of courage and\nskill, to appearance. Their names were Mr. Tradition, Mr. Human-wisdom,\nand Mr. Man's-invention. So they came up to the captains, and\nproffered their services to Shaddai. The captains then told them\nof their design, and bid them not to be rash in their offers; but\nthe young men told them they had considered the thing before, and\nthat hearing they were upon their march for such a design, came\nhither on purpose to meet them, that they might be listed under\ntheir excellencies. Then Captain Boanerges, for that they were men\nof courage, listed them into his company, and so away they went\nto the war.\n\nNow when the war was begun, in one of the briskest skirmishes, so\nit was, that a company of the Lord Will-be-will's men sallied out\nat the sally-port, or postern of the town, and fell in upon the\nrear of Captain Boanerges' men, where these three fellows happened\nto be, so they took them prisoners, and away they carried them\ninto the town; where they had not lain long in durance, but it\nbegan to be noised about the streets of the town what three notable\nprisoners the Lord Will-be-will's men had taken, and brought in\nprisoners out of the camp of Shaddai. At length tidings thereof\nwere carried to Diabolus to the castle, to wit, what my Lord\nWill-be-will's men had done, and whom they had taken prisoners.\n\nThen Diabolus called for Will-be-will, to know the certainty of\nthis matter. So he asked him, and he told him; then did the giant\nsend for the prisoners, who, when they were come, demanded of them\nwho they were, whence they came, and what they did in the camp of\nShaddai; and they told him. Then he sent them to ward again. Not\nmany days after, he sent for them to him again, and then asked\nthem if they would be willing to serve him against their former\ncaptains. They then told him that they did not so much live by\nreligion, as by the fates of fortune; and that since his lordship\nwas willing to entertain them, they should be willing to serve\nhim. Now while things were thus in hand, there was one Captain\nAnything, a great doer in the town of Mansoul, and to this Captain\nAnything did Diabolus send these men, with a note under his hand\nto receive them into his company; the contents of which letter\nwere thus:--\n\n'Anything, my darling, the three men that are the bearers of this\nletter have a desire to serve me in the war, nor know I better to\nwhose conduct to commit them than to thine; receive them, therefore,\nin my name, as need shall require, make use of them against Shaddai\nand his men. Farewell.' So they came, and he received them; and\nhe made of two of them serjeants, but he made Mr. Man's-invention\nhis armour-bearer. But thus much for this, and now to return to\nthe camp.[113]\n\nThey of the camp did also some execution upon the town, for they\ndid beat down the roof of the Lord Mayor's house, and so laid him\nmore open than he was before. They had almost, with a sling, slain\nmy Lord Will-be-will outright; but he made a shift to recover\nagain. But they made a notable slaughter among the aldermen, for\nwith one only shot they cut off six of them; to wit, Mr. Swearing,\nMr. Whoring, Mr. Fury, Mr. Stand-to-lies, Mr. Drunkenness, and Mr.\nCheating.[114]\n\nThey also dismounted the two guns that stood upon the tower over\nEar-gate, and laid them flat in the dirt.[115] I told you before,\nthat the King's noble captains had drawn off to their winter\nquarters, and had there entrenched themselves and their carriages,\nso as with the best advantage to their King, and the greatest\nannoyance to the enemy, they might give seasonable and warm alarms\nto the town of Mansoul. And this design of them did so hit, that,\nI may say, they did almost what they would to the molestation of\nthe corporation.\n\nFor now could not Mansoul sleep securely as before, nor could\nthey now go to their debaucheries with that quietness as in times\npast. For they had from the camp of Shaddai such frequent, warm,\nand terrifying alarms; yea, alarms upon alarms, first at one gate,\nand then at another, and again at all the gates at once, that\nthey were broken as to former peace. Yea, they had their alarms\nso frequently, and that when the nights[116] were at longest, the\nweather coldest, and so consequently the season most unseasonable;\nthat that winter was to the town of Mansoul a winter by itself.\nSometimes the trumpets would sound, and sometimes the slings\nwould whirl the stones into the town. Sometimes ten thousand of\nthe King's soldiers would be running round the walls of Mansoul\nat midnight, shouting, and lifting up the voice for the battle.\nSometimes, again, some of them in the town would be wounded,\nand their cry and lamentable voice would be heard, to the great\nmolestation of the now languishing town of Mansoul. Yea, so distressed\nwith those that laid siege against them were they, that, I dare\nsay, Diabolus their king had, in these days, his rest much broken.\n\nIn these days, as I was informed, new thoughts, and thoughts that\nbegan to run counter one to another, began to possess the minds\nof the men of the town of Mansoul. Some would say, 'There is no\nliving thus'; others would then reply, 'This will be over shortly.'\nThen would a third stand up and answer, 'Let us turn to the King\nShaddai, and so put an end to these troubles.' And a fourth would\ncome in with a fear, saying, 'I doubt he will not receive us.'[117]\nThe old gentleman too, the Recorder, that was so before Diabolus\ntook Mansoul, he also began to talk aloud; and his words were now\nto the town of Mansoul as if they were great claps of thunder. No\nnoise now so terrible to Mansoul as was his, with the noise of the\nsoldiers, and shoutings of the captains.\n\nAlso, things began to grow scarce in Mansoul; now the things that\nher soul lusted after were departing from her. Upon all her pleasant\nthings there was a blast, and burning instead of beauty. Wrinkles\nnow, and some shows of the shadow of death, were upon the inhabitants\nof Mansoul.[118] And now, O how glad would Mansoul have been to\nhave enjoyed quietness and satisfaction of mind, though joined\nwith the meanest condition in the world![119]\n\nThe captains also, in the deep of this winter, did send, by the\nmouth of Boanerges' trumpeter, a summons to Mansoul to yield up\nherself to the King, the great King Shaddai. They said it once, and\ntwice, and thrice; not knowing but that at some times there might\nbe in Mansoul some willingness to surrender up themselves unto them,\nmight they but have the colour of an invitation to do it under.\nYea, so far as I could gather, the town had been surrendered up to\nthem before now, had it not been for the opposition of old Incredulity,\nand the fickleness of the thoughts of my Lord Will-be-will. Diabolus\nalso began to rave, wherefore Mansoul, as to yielding, was not\nyet all of one mind, therefore, they still lay distressed under\nthese perplexing fears.[120]\n\nI told you but now that they of the King's army had this winter\nsent three times to Mansoul, to submit herself.\n\nFirst. The first time the trumpeter went, he went with words of\npeace, telling of them, 'That the captains, the noble captains of\nShaddai, did pity and bewail the misery of the now perishing town\nof Mansoul; and were troubled to see them so much to stand in the\nway of their own deliverance.' He said, moreover, 'That the captains\nbid him tell them, that if now poor Mansoul would humble herself,\nand turn, her former rebellions and most notorious treasons should,\nby their merciful King, be forgiven them, yea, and forgotten too.'\nAnd having bid them 'beware that they stood not in their own way,\nthat they opposed not themselves, nor made themselves their own\nlosers,' he returned again into the camp.\n\nSecond. The second time the trumpeter went, he did treat them\na little more roughly. For after sound of trumpet, he told them,\n'That their continuing in their rebellion did but chafe and heat\nthe spirit of the captains, and that they were resolved to make a\nconquest of Mansoul, or to lay their bones before the town walls.'\n\nThird. He went again the third time, and dealt with them yet more\nroughly; telling of them, 'That now, since they had been so horribly\nprofane, he did not know--not certainly know--whether the captains\nwere inclining to mercy or judgment; only,' said he, 'they\ncommanded me to give you a summons to open the gates unto them.'\nSo he returned, and went into the camp.\n\nThese three summons, and especially the two last, did so distress\nthe town, that they presently called a consultation; the result of\nwhich was this, that my Lord Will-be-will should go up to Ear-gate,\nand there, with sound of trumpet, call to the captains of the camp\nfor a parley. Well, the Lord Will-be-will sounded upon the wall,\nso the captains came up in their harness,[121] with their ten\nthousands at their feet. The townsmen then told the captains that\nthey had heard and considered their summons, and would come to an\nagreement with them, and with their King Shaddai, upon such certain\nterms, articles, and propositions as, with and by the order of\ntheir prince, they to them were appointed to propound--to wit,\nthey would agree upon these grounds to be one people with them.\n\n1. 'If that those of their own company, as the now Lord Mayor and\ntheir Mr. Forget-good, with their brave Lord Will-be-will, might,\nunder Shaddai, be still the governors of the town, castle, and\ngates of Mansoul. 2. Provided that no man that now serveth under\ntheir great giant Diabolus, be by Shaddai cast out of house, harbour,\nor the freedom that he hath hitherto enjoyed in the famous town of\nMansoul. 3. That it shall be granted them, that they of the town\nof Mansoul shall enjoy certain of their rights and privileges--to\nwit, such as have formerly been granted them; and that they have\nlong lived in the enjoyment of, under the reign of their king\nDiabolus, that now is, and long has been, their only Lord, and\ngreat defender. 4. That no new law, officer, or executioner of\nlaw or office, shall have any power over them, without their own\nchoice and consent.\n\n'These be our propositions or conditions of peace; and upon these\nterms,' said they, 'we will submit to your King.'[122]\n\nBut when the captains had heard this weak and feeble offer of the\ntown of Mansoul, and their high and bold demands, they made to them\nagain, by their noble captain, the Captain Boanerges, this speech\nfollowing:--\n\n'O ye inhabitants of the town of Mansoul, when I heard your trumpet\nsound for a parley with us, I can truly say I was glad; but when\nyou said you were willing to submit yourselves to our King and\nLord, then I was yet more glad. But when, by your silly provisoes\nand foolish cavils, you laid the stumbling-block of your iniquity\nbefore your own faces, then my gladness turned into sorrows, and\nmy hopeful beginnings of your return into languishing, fainting\nfears.\n\n'I count that old Ill-pause, the ancient enemy of Mansoul, did\ndraw up those proposals that now you present us with as terms of\nan agreement, but they deserve not to be admitted to sound in the\near of any man that pretends to have service for Shaddai. We do,\ntherefore, jointly, and that with the highest disdain, refuse and\nreject such things as the greatest of iniquities (2 Tim 2:19).[123]\n\n'But, O Mansoul! If you will give yourselves into our hands, or\nrather into the hands of our King; and will trust him to make such\nterms with, and for you, as shall seem good in his eyes--and I dare\nsay they shall be such as you shall find to be most profitable to\nyou--then we will receive you, and be at peace with you. But if\nyou like not to trust yourselves in the arms of Shaddai our King,\nthen things are but where they were before, and we know also what\nwe have to do.'\n\nThen cried out old Incredulity, the Lord Mayor, and said, 'And\nwho, being out of the hands of their enemies, as ye see we are now,\nwill be so foolish as to put the staff out of their own hands, into\nthe hands of they know not who? I, for my part, will never yield\nto so unlimited a proposition. Do we know the manner and temper\nof their King? It is said by some, that he will be angry with his\nsubjects if but the breadth of an hair they chance to step out of\nthe way; and of others, that he requireth of them much more than\nthey can perform. Wherefore it seems, O Mansoul, to be thy wisdom,\nto take good heed what thou dost in this matter; for if you once\nyield, you give up yourselves to another, and so you are no more\nyour own! Wherefore to give up yourselves to an unlimited power,\nis the greatest folly in the world. For now you indeed may repent;\nbut can never justly complain. But do you indeed know, when you\nare his, which of you he will kill, and which of you he will save\nalive; or whether he will not cut off every one of us, and send\nout of his own country, another new people, and cause them to\ninhabit this town?'[124]\n\nThis speech of the Lord Mayor undid all, and threw flat to the\nground their hopes of an accord. Wherefore the captains returned\nto their trenches, to their tents, and to their men, as they were;\nand the Mayor to the castle, and to his King.\n\nNow Diabolus had waited for his return, for he had heard that they\nhad been at their points. So when he was come into the chamber\nof state, Diabolus saluted him with 'Welcome, my Lord, how went\nmatters betwixt you to-day?' So the Lord Incredulity, with a low\nconge,[125] told him the whole of the matter, saying, Thus and\nthus said the captains of Shaddai, and thus and thus said I. The\nwhich when it was told to Diabolus, he was very glad to hear it,\nand said, 'My Lord Mayor, my faithful Incredulity, I have proved\nthy fidelity above ten times already, but never yet found thee\nfalse. I do promise thee, if we rub over this brunt, to prefer\nthee to a place of honour, a place far better than to be Lord\nMayor of Mansoul. I will make thee my Universal Deputy, and thou\nshalt, next to me, have all nations under thy hand; yea, and thou\nshalt lay bands upon them that they may not resist thee, nor shall\nany of our vassals walk more at liberty, but those that shall be\ncontent to walk in thy fetters.'\n\nNow came the Lord Mayor out from Diabolus, as if he had obtained\na favour indeed; wherefore to his habitation he goes in great\nstate, and thinks to feed himself well enough with hopes, until\nthe time came that his greatness should be enlarged.\n\nBut now, though the Lord Mayor and Diabolus did thus well agree,\nyet this repulse to the brave captains put Mansoul into a mutiny.\nFor while old Incredulity went into the castle to congratulate his\nLord with what had passed, the old Lord Mayor that was so before\nDiabolus came to the town, to wit, my Lord Understanding, and the old\nRecorder, Mr. Conscience, getting intelligence of what had passed\nat Ear-gate, for you must know that they might not be suffered\nto be at that debate, lest they should then have mutinied for the\ncaptains. But, I say, they got intelligence what had passed there,\nand were much concerned therewith, wherefore, they, getting some\nof the town together, began to possess them with the reasonableness\nof the noble captains' demands, and with the bad consequences\nthat would follow upon the speech of old Incredulity, the Lord\nMayor--to wit, how little reverence he showed therein, either to\nthe captains, or to their King; also, how he implicitly charged\nthem with unfaithfulness, and treachery: for what less, quoth\nthey, could be made of his words, when he said he would not yield\nto their proposition, and added, moreover, a supposition that he\nwould destroy us when before he had sent us word that he would\nshow us mercy.[126] The multitude being now possessed with the\nconviction of the evil that old Incredulity had done, began to run\ntogether by companies in all places, and in every corner of the\nstreets of Mansoul; and first they began to mutter, then to talk\nopenly, and after that they run to and fro, and cried as they\nrun, 'O the brave captains of Shaddai! Would we were under the\ngovernment of the captains, and of Shaddai their King.'[127] When\nthe Lord Mayor had intelligence that Mansoul was in an uproar,\ndown he comes to appease the people, and thought to have quashed\ntheir heat with the bigness and the show of his countenance. But\nwhen they saw him, they came running upon him, and had doubtless\ndone him a mischief, had he not betaken himself to house. However,\nthey strongly assaulted the house where he was, to have pulled it\ndown about his ears; but the place was too strong, so they failed\nof that. So he taking some courage addressed himself, out at a\nwindow, to the people in this manner:--\n\n'Gentlemen, what is the reason that there is here such an uproar\nto-day?'\n\nUND. Then answered my Lord Understanding: 'It is even because that\nthou and thy master have carried it not rightly, and as you should,\nto the captains of Shaddai; for in three things you are faulty:--First,\nIn that you would not let Mr. Conscience and myself be at the\nhearing of your discourse. Secondly, In that you propounded such\nterms of peace, to the captains, that by no means could be granted,\nunless they had intended that their Shaddai should have been only\na titular prince, and that Mansoul should still have had power by\nlaw, to have lived in all lewdness and vanity before him, and so\nby consequence Diabolus should still here be king in power, and\nthe other only king in name. Thirdly, For that thou didst thyself,\nafter the captains had showed us upon what conditions they would\nhave received us to mercy, even undo all again with thy unsavoury,\nand unseasonable, and ungodly speech.'\n\nINCRED. When old Incredulity had heard this speech, he cried out,\n'Treason, treason: To your arms, to your arms, O ye, the trusty\nfriends of Diabolus in Mansoul.'[128]\n\nUND. 'Sir, you may put upon my words what meaning you please, but\nI am sure that the captains of such an high Lord as theirs is,\ndeserves a better treatment at your hands.'\n\nINCRED. Then said old Incredulity, 'This is but little better.\nBut, Sir,' quoth he, 'what I spake, I spake for my prince, for his\ngovernment, and the quieting of the people, whom by your unlawful\nactions you have this day set to mutiny against us.'\n\nCONS. Then replied the old Recorder, whose name was Mr. Conscience,\nand said, 'Sir, you ought not thus to retort upon what my Lord\nUnderstanding hath said. It is evident enough that he hath spoken\nthe truth, and that you are an enemy to Mansoul; be convinced,\nthen, of the evil of your saucy and malapert language, and of the\ngrief that you have put the captains to; yea, and of the damages\nthat you have done to Mansoul thereby. Had you accepted of the\nconditions, the sound of the trumpet and the alarm of war had now\nceased about the town of Mansoul; but that dreadful sound abides,\nand your want of wisdom in your speech has been the cause of it.'\n\nINCRED. Then said old Incredulity: 'Sir, If I live I will do your\nerrand to Diabolus, and there you shall have an answer to your\nwords. Meanwhile we will seek the good of the town, and not ask\ncounsel of you.'\n\nUND. 'Sir, your prince and you are both foreigners to Mansoul, and\nnot the natives thereof. And who can tell but that when you have\nbrought us into greater straits, when you also shall see that\nyourselves can be safe by no other means than by flight, you may\nleave us and shift for yourselves, or set us on fire, and go away\nin the smoke, or by the light of our burning, and so leave us in\nour ruins.'\n\nINCRED. 'Sir, you forget that you are under a governor, and that\nyou ought to demean yourself like a subject,[129] and know ye,\nwhen my Lord the king shall hear of this day's work, he will give\nyou but little thanks for your labour.'\n\nNow while these gentlemen were thus in their chiding words, down\ncome, from the walls and gates of the town, the Lord Will-be-will,\nMr. Prejudice, old Ill-pause, and several of the new-made aldermen\nand burgesses, and they asked the reason of the hubbub and tumult.\nAnd with that every man began to tell his own tale, so that nothing\ncould be heard distinctly. Then was a silence commanded, and the\nold fox Incredulity began to speak. 'My Lord,' quoth he, 'here\nare a couple of peevish gentlemen, that have, as a fruit of their\nbad dispositions, and, as I fear, through the advice of one Mr.\nDiscontent, tumultuously gathered this company against me this\nday; and also attempted to run the town into acts of rebellion\nagainst our prince.'\n\nThen stood up all the Diabolonians that were present, and affirmed\nthese things to be true.\n\nNow when they that took part with my Lord Understanding, and with\nMr. Conscience, perceived that they were like to come to the worst,\nfor that force and power was on the other side, they came in for\ntheir help and relief. So a great company was on both sides.[130]\nThen they on Incredulity's side would have had the two old gentlemen\npresently away to prison; but they on the other side said they\nshould not. Then they began to cry up parties again; the Diabolonians\ncried up old Incredulity, Forget-good, the new aldermen, and their\ngreat one Diabolus; and the other party, they as fast cried up\nShaddai, the captains, his laws, their mercifulness, and applauded\ntheir conditions and ways. Thus the bickerment went awhile, at\nlast they passed from words to blows, and now there were knocks on\nboth sides. The good old gentleman, Mr. Conscience, was knocked down\ntwice by one of the Diabolonians, whose name was Mr. Benumbing.\nAnd my Lord Understanding had like to have been slain with an\nharquebus, but that he that shot wanted to take his aim aright. Nor\ndid the other side wholly escape, for there was one Mr. Rashhead,\na Diabolonian, that had his brains beaten out by Mr. Mind, the\nLord Will-be-will's servant; and it made me laugh to see how old\nMr. Prejudice was kicked and tumbled about in the dirt. For though\na while since he was made captain of a company of the Diabolonians,\nto the hurt and damage of the town; yet now they had got him under\ntheir feet; and I will assure you he had by some of the Lord\nUnderstanding's party his crown soundly cracked to boot. Mr.\nAnything also, he became a brisk man in the broil, but both sides\nwere against him, because he was true to none. Yet he had for his\nmalapertness one of his legs broken, and he that did it wished\nit had been his neck. Much harm more was done on both sides, but\nthis must not be forgotten, it was now a wonder to see my Lord\nWill-be-will so indifferent as he was; he did not seem to take\none side more than another, only it was perceived that he smiled\nto see how old Prejudice was tumbled up and down in the dirt.\nAlso when Captain Anything came halting up before him, he seemed\nto take but little notice of him.[131]\n\n[CHAPTER VI.]\n\n[CONTENTS:--Lord Understanding and Mr. Conscience imprisoned as\nauthors of the disturbance--A conference of the besieging officers,\nwho agree to petition Shaddai for further assistance--The petition\napproved at court--Emmanuel, the King's son, is appointed to conquer\nthe town--Marches with a great army and surrounds Mansoul, which\nis strongly fortified against him.]\n\nNow when the uproar was over, Diabolus sends for my Lord\nUnderstanding, and Mr. Conscience, and claps them both up in prison,\nas the ring-leaders and managers of this most heavy riotous rout\nin Mansoul. So now the town began to be quiet again, and the\nprisoners were used hardly; yea, he thought to have made them away,\nbut that the present juncture did not serve for that purpose, for\nthat war was in all their gates.[132] But let us return again to\nour story. The captains, when they were gone back from the gate,\nand were come into the camp again, called a council of war, to\nconsult what was further for them to do. Now some said, Let us go\nup presently and fall upon the town, but the greatest part thought\nrather better it would be to give them another summons to yield;\nand the reason why they thought this to be best was, because, that\nso far as could be perceived, the town of Mansoul now was more\ninclinable than heretofore. And if, said they, while some of them\nare in a way of inclination, we should by ruggedness give them\ndistaste, we may set them further from closing with our summons,\nthan we would be willing they should.[133]\n\nWherefore to this advice they agreed, and called a trumpeter, put\nwords into his mouth, set him his time, and bid him God speed.\nWell, many hours were not expired before the trumpeter addressed\nhimself to his journey. Wherefore, coming up to the wall of the\ntown, he steereth his course to Ear-gate, and there sounded, as he\nwas commanded. They, then, that were within came out to see what\nwas the matter, and the trumpeter made them this speech following:--\n\n'O hard-hearted, and deplorable town of Mansoul, how long wilt thou\nlove thy sinful, sinful simplicity, and ye fools delight in your\nscorning? As yet despise you the offers of peace, and deliverance?\nAs yet will ye refuse the golden offers of Shaddai, and trust to\nthe lies and falsehoods of Diabolus? Think you when Shaddai shall\nhave conquered you, that the remembrance of these your carriages\ntowards him, will yield you peace and comfort; or that, by ruffling\nlanguage, you can make him afraid as a grasshopper? Doth he entreat\nyou, for fear of you? Do you think that you are stronger than he?\nLook to the heavens, and behold, and consider the stars, how high\nare they? Can you stop the sun from running his course, and hinder\nthe moon from giving her light? Can you count the number of the\nstars, or stay the bottles of heaven? Can you call for the waters\nof the sea, and cause them to cover the face of the ground? Can\nyou behold every one that he is proud, and abase him, and bind\ntheir faces in secret?[134] Yet these are some of the works of\nour King, in whose name, this day, we come up unto you, that you\nmay be brought under his authority. In his name, therefore, I\nsummon you again, to yield up yourselves to his captains.'\n\nAt this summons the Mansoulians seemed to be at a stand, and knew\nnot what answer to make; wherefore Diabolus forthwith appeared,\nand took upon him to do it himself, and thus he begins, but turns\nhis speech to them of Mansoul:--\n\n'Gentlemen,' quoth he, 'and my faithful subjects, if it is true\nthat this summoner hath said concerning the greatness of their\nKing, by his terror you will always be kept in bondage, and so be\nmade to sneak. Yea, how can you now, though he is at a distance,\nendure to think of such a mighty one? And if not to think of him,\nwhile at a distance, how can you endure to be in his presence? I,\nyour prince, am familiar with you, and you may play with me as you\nwould with a grasshopper. Consider, therefore, what is for your\nprofit, and remember the immunities that I have granted you.\nFarther, if all be true that this man hath said, how comes it to\npass that the subjects of Shaddai are so enslaved in all places\nwhere they come? None in the universe so unhappy as they, none so\ntrampled upon as they.[135] Consider, my Mansoul. Would thou wert\nas loath to leave me as I am loath to leave thee! But consider,\nI say, the ball is yet at thy foot; liberty you have, if you know\nhow to use it; yea, a king you have too, if you can tell how to\nlove and obey him.'\n\nUpon this speech, the town of Mansoul did again harden their\nhearts yet more against the captains of Shaddai. The thoughts of\nhis greatness did quite quash them, and the thoughts of his holiness\nsunk them in despair.[136] Wherefore, after a short consultation,\nthey, of the Diabolonian party they were, sent back this word by\nthe trumpeter, 'That, for their parts, they were resolved to stick\nto their king; but never to yield to Shaddai.' So it was but in\nvain to give them any further summons, for they had rather die\nupon the place than yield. And now things seemed to be gone quite\nback, and Mansoul to be out of reach or call; yet the captains,\nwho knew what their Lord could do, would not yet be beat out of\nheart. They therefore sent them another summons, more sharp and\nsevere than the last; but the oftener they were sent to, to be\nreconciled to Shaddai, the further off they were. 'As they called\nthem, so they went from them': yea, 'though they called them to\nthe Most High' (Hosea 11:2,7).\n\nSo they ceased that way to deal with them any more, and inclined\nto think of another way. The captains, therefore, did gather\nthemselves together, to have free conference among themselves, to\nknow what was yet to be done to gain the town, and to deliver it\nfrom the tyranny of Diabolus. And one said after this manner, and\nanother after that. Then stood up the right noble, the Captain\nConviction, and said, 'My brethren, mine opinion is this:--\n\n'First. That we continually play our slings into the town, and keep\nit in a continual alarm, molesting of them day and night; by thus\ndoing we shall stop the growth of their rampant spirit. For a lion\nmay be tamed by continual molestation.[137]\n\n'Second. This done, I advise that, in the next place, we, with one\nconsent, draw up a petition to our Lord Shaddai; by which, after\nwe have showed our King the condition of Mansoul, and of affairs\nhere, and have begged his pardon for our no better success, we will\nearnestly implore his Majesty's help, and that he will please to\nsend us more force and power; and some gallant and well-spoken\ncommander to head them; that so his Majesty may not lose the benefit\nof these his good beginnings, but may complete his conquest upon\nthe town of Mansoul.'[138]\n\nTo this speech of the noble Captain Conviction, they, as one man,\nconsented; and agreed that a petition should forthwith be drawn up,\nand sent by a fit man, away to Shaddai with speed. The contents of\nthe petition were thus:--\n\n'Most gracious and glorious King, the Lord of the best world, and\nthe builder of the town of Mansoul: We have, dread Sovereign, at\nthy commandment, put our lives in jeopardy, and at thy bidding made\na war upon the famous town of Mansoul. When we went up against\nit, we did, according to our commission, first offer conditions\nof peace unto it. But they, great King, set light by our counsel,\nand would none of our reproof (Matt 22:5; Prov 1:25-30; Zech\n10:11,12). They were for shutting of their gates, and for keeping\nus out of the town. They also mounted their guns, they sallied out\nupon us, and have done us what damage they could; but we pursued\nthem, with alarm upon alarm, requiting of them with such retribution\nas was meet, and have done some execution upon the town. Diabolus,\nIncredulity, and Will-be-will are the great doers against us; now\nwe are in our winter quarters, but so as that we do yet with an\nhigh hand molest and distress the town. Once, as we think, had\nwe had but one substantial friend in the town, such as would but\nhave seconded the sound of our summons as they ought, the people\nmight have yielded themselves. But there were none but enemies there,\nnor any to speak in behalf of our Lord to the town; wherefore,\nthough we have done as we could, yet Mansoul abides in a state\nof rebellion against thee.[139] Now, King of kings, let it please\nthee to pardon the unsuccessfulness of thy servants, who have been\nno more advantageous in so desirable a work as the conquering of\nMansoul is; and send, Lord, as we now desire, more forces to Mansoul,\nthat it may be subdued; and a man to head them, that the town may\nboth love and fear. We do not thus speak because we are willing\nto relinquish the wars--for we are for laying of our bones against\nthe place--but that the town of Mansoul may be won for thy Majesty.\nWe also pray thy Majesty for expedition in this matter, that after\ntheir conquest, we may be at liberty to be sent about other thy\ngracious designs. Amen.'\n\nThe petition thus drawn up was sent away with haste to the King,\nby the hand of that good man, Mr. Love-to-Mansoul.\n\nWhen this petition was come to the palace of the King, who should\nit be delivered to but to the King's Son. So he took it and read\nit, and because the contents of it pleased him well, he mended,\nand also in some things, added to the petition himself. So after\nhe had made such amendments and additions as he thought convenient,\nwith his own hand, he carried it in to the King; to whom when he\nhad with obeisance delivered it, he put on authority, and spake to\nit himself.[140]\n\nNow the King, at the sight of the petition, was glad; but how much\nmore think you, when it was seconded by his Son? It pleased him\nalso to hear that his servants that camped against Mansoul were so\nhearty in the work, and so steadfast in their resolves, and that\nthey had already got some ground upon the famous town of Mansoul.\n\nWherefore the King called to him Emmanuel his Son, who said, Here\nam I, my Father. Then said the King, Thou knowest, as I do myself,\nthe condition of the town of Mansoul, and what we have purposed,\nand what thou hast done to redeem it. Come now, therefore, my Son,\nand prepare thyself for the war, for thou shalt go to my camp at\nMansoul. Thou shalt also there prosper, and prevail, and conquer\nthe town of Mansoul.\n\nThen said the King's Son, Thy law is within my heart. I delight\nto do thy will (Heb 10). This is the day that I have longed for,\nand the work that I have waited for all this while. Grant me,\ntherefore, what force thou shalt in thy wisdom think meet, and I\nwill go, and will deliver from Diabolus, and from his power, thy\nperishing town of Mansoul. My heart has been often pained within\nme for the miserable town of Mansoul; but now it is rejoiced, but\nnow it is glad. And with that he leaped over the mountains for\njoy, saying, I have not, in my heart, thought anything too dear\nfor Mansoul; the day of vengeance is in mine heart for thee,\nmy Mansoul; and glad am I that thou, my Father, hast made me the\nCaptain of their salvation (Heb 2:10). And I will now begin to\nplague all those that have been a plague to my town of Mansoul,\nand will deliver it from their hand.\n\nWhen the King's Son had said thus to his Father, it presently flew\nlike lightning round about at court; yea, it there became the only\ntalk what Emmanuel was to go to do for the famous town of Mansoul.\nBut you cannot think how the courtiers too were taken with this\ndesign of the Prince. Yea, so affected were they with this work,\nand with the justness of the war, that the highest Lord and greatest\npeer of the kingdom did covet to have commissions under Emmanuel,\nto go to help to recover again to Shaddai the miserable town of\nMansoul.[141]\n\nThen was it concluded that some should go and carry tidings to\nthe camp that Emmanuel was to come to recover Mansoul, and that\nhe would bring along with him so mighty, so impregnable a force,\nthat he could not be resisted. But oh, how ready were the high\nones at court to run like lackeys to carry these tidings to the\ncamp that was at Mansoul! Now when the captains perceived that\nthe King would send Emmanuel his Son, and that it also delighted\nthe Son to be sent on this errand by the great Shaddai, his Father,\nthey also, to show how they were pleased at the thoughts of his\ncoming, gave a shout that made the earth rend at the sound thereof.\nYea, the mountains did answer again by echo, and Diabolus himself\ndid totter and shake.\n\nFor you must know, that though the town of Mansoul itself was not\nmuch, if at all, concerned with the project--for, alas for them,\nthey were wofully besotted, for they chiefly regarded their pleasure\nand their lusts--yet Diabolus their governor was; for he had his\nspies continually abroad, who brought him intelligence of all\nthings, and they told him what was doing at court against him, and\nthat Emmanuel would shortly certainly come with a power to invade\nhim. Nor was there any man at court, nor peer of the kingdom, that\nDiabolus so feared as he feared this Prince. For if you remember,\nI showed you before that Diabolus had felt the weight of his hand\nalready. So that, since it was he that was to come, this made him\nthe more afraid. Well, you see how I have told you that the King's\nSon was engaged to come from the court to save Mansoul, and that\nhis Father had made him the Captain of the forces. The time,\ntherefore, of his setting forth being now expired, he addressed\nhimself for his march, and taketh with him, for his power, five\nnoble captains and their forces.[142]\n\nThe first was that famous captain, the noble Captain Credence.\nHis were the red colours, and Mr. Promise bore them, and for a\nscutcheon he had the holy lamb and golden shield. And he had ten\nthousand men at his feet (John 1:29; Eph 6:16).\n\nThe second was that famous captain, the Captain Good-hope. His\nwere the blue colours, his standard-bearer was Mr. Expectation,\nand for a scutcheon he had the three golden anchors.[143] And he\nhad ten thousand men at his feet (Heb 6:19).\n\nThe third captain was that valiant captain, the Captain Charity.\nHis standard-bearer was Mr. Pitiful, his were the green colours,\nand for his scutcheon he had three naked orphans embraced in the\nbosom. And he had ten thousand men at his feet (1 Cor 13).\n\nThe fourth was that gallant commander, the Captain Innocent. His\nstandard-bearer was Mr. Harmless, his were the white colours, and\nfor his scutcheon he had the three golden doves (Heb 10:16).\n\nThe fifth was the truly loyal and well-beloved captain, the Captain\nPatience. His standard-bearer was Mr. Suffer-long, his were the\nblack colours, and for a scutcheon he had three arrows through the\ngolden heart (Heb 6:12).\n\nThese were Emmanuel's captains, these their standard-bearers,\ntheir colours, and their scutcheons,[144] and these the men under\ntheir command. So, as was said, the brave Prince took his march\nto go to the town of Mansoul. Captain Credence led the van, and\nCaptain Patience brought up the rear. So the other three, with\ntheir men, made up the main body; the Prince himself riding in\nhis chariot at the head of them.[145]\n\nBut when they set out for their march, oh how the trumpets sounded,\ntheir armour glittered, and how the colours waved in the wind! The\nPrince's armour was all of gold, and it shone like the sun in the\nfirmament. The captains' armour was of proof, and was in appearance\nlike the glittering stars. There were also some from the court\nthat rode reformades,[146] for the love that they had to the King\nShaddai, and for the happy deliverance of the town of Mansoul.[147]\n\nEmmanuel also, when he had thus set forward to go to recover the\ntown of Mansoul, took with him, at the commandment of his Father,\nforty-four battering-rams, and twelve slings,[148] to whirl stones\nwithal. Every one of these was made of pure gold; and these they\ncarried with them in the heart and body of their army, all along\nas they went to Mansoul.\n\nSo they marched till they came within less than a league of the\ntown. And there they lay till the first four captains came thither,\nto acquaint him with matters. Then they took their journey to go\nto the town of Mansoul, and unto Mansoul they came. But when the\nold soldiers that were in the camp saw that they had new forces\nto join with, they again gave such a shout before the walls of\nthe town of Mansoul, that it put Diabolus into another fright. So\nthey sat down before the town, not now as the other four captains\ndid, to wit, against the gates of Mansoul only; but they environed\nit round on every side, and beset it behind and before; so that\nnow, let Mansoul look which way it will, it saw force and power\nlie in siege against it. Besides, there were mounts cast up against\nit.\n\nThe Mount Gracious was on the one side, and Mount Justice was on\nthe other; further, there were several small banks and advance-ground--as\nPlain-truth Hill, and No-sin Banks--where many of the slings were\nplaced against the town. Upon Mount Gracious were planted four,\nand upon Mount Justice were planted as many; and the rest were\nconveniently placed in several parts round about the town. Five\nof the best battering-rams--that is, of the biggest of them--were\nplaced upon Mount Hearken; a mount cast up hard by Ear-gate, with\nintent to break that open.[149]\n\nNow, when the men of the town saw the multitude of the soldiers\nthat were come up against the place, and the rams and slings, and\nthe mounts on which they were planted, together with the glittering\nof the armour and the waving of their colours, they were forced\nto shift and shift, and again to shift their thoughts, but they\nhardly changed for thoughts more stout, but rather for thoughts\nmore faint. For though before they thought themselves sufficiently\nguarded, yet now they began to think that no man knew what would\nbe their hap or lot.\n\nWhen the good Prince Emmanuel had thus beleaguered Mansoul; in\nthe first place he hangs out the white flag, which he caused to\nbe set up among the golden slings that were planted upon Mount\nGracious. And this he did for two reasons: 1. To give notice to\nMansoul that he could and would yet be gracious if they turned\nto him. 2. And that he might leave them the more without excuse,\nshould he destroy them, they continuing in their rebellion.\n\nSo the white flag, with the three golden doves on it, was hanged\nout for two days together, to give them time and space to consider.\nBut they, as was hinted before, as if they were unconcerned, made\nno reply to the favourable signal of the Prince. Then he commanded,\nand they set the red flag upon that mount called Mount Justice.\nIt was the red flag of Captain Judgment, whose scutcheon was the\nburning fiery furnace, and this also stood waving before them in\nthe wind for several days together. But look how they carried it\nunder the white flag when that was hanged out, so did they also\nwhen the red one was, and yet he took no advantage of them.\n\nThen he commanded again that his servants would hang out the\nblack flag of defiance against them, whose scutcheon was the three\nburning thunder-bolts. But as unconcerned was Mansoul at this as\nat those that went before. But when the Prince saw that neither\nmercy, nor judgment, nor execution of judgment, would or could come\nnear the heart of Mansoul, he was touched with much compunction,\nand said, 'Surely this strange carriage of the town of Mansoul\ndoth rather arise from ignorance of the manner and feats of war,\nthan from a secret defiance of us, and abhorrence of their own\nlives; or, if they know the manner of the war of their own, yet not\nthe rites and ceremonies of the wars in which we are concerned,\nwhen I make wars upon mine enemy Diabolus.'\n\nTherefore, he sent to the town of Mansoul, to let them know what\nhe meant by those signs and ceremonies of the flag, and also to\nknow of them which of the things they would choose, whether grace\nand mercy, or judgment and the execution of judgment. All this\nwhile they kept their gates shut with locks, bolts, and bars, as\nfast as they could; their guards, also, were doubled, and their\nwatch made as strong as they could. Diabolus also did pluck up\nwhat heart he could to encourage the town to make resistance.\n\nThe townsmen also made answer to the Prince's messenger, in\nsubstance, according to that which follows:--\n\n'Great Sir, as to what by your messenger you have signified to us,\nwhether we will accept of your mercy or fall by your justice, we\nare bound by the law and custom of this place, and can give you no\npositive answer. For it is against the law, government, and the\nprerogative royal of our king, to make either peace or war without\nhim. But this we will do, we will petition that our prince will\ncome down to the wall, and there give you such treatment as he\nshall think fit, and profitable for us.'\n\nWhen the good Prince Emmanuel heard this answer, and saw the\nslavery and bondage of the people, and how much content they were\nto abide in the chains of the tyrant Diabolus, it grieved him at\nthe heart. And, indeed, when at any time he perceived that any\nwere contented under the slavery of the giant, he would be affected\nwith it.\n\nBut to return again to our purpose. After the town had carried this\nnews to Diabolus, and had told him, moreover, that the Prince that\nlay in the leaguer[150] without the wall, waited upon them for an\nanswer, he refused, and huffed as well as he could, but in heart\nhe was afraid. Then, said he, I will go down to the gates myself,\nand give him such an answer as I think fit. So he went down to\nMouth-gate, and there addressed himself to speak to Emmanuel, but\nin such language as the town understood not, the contents whereof\nwere as follows:--\n\n'O thou great Emmanuel, Lord of all the world, I know thee that\nthou art the Son of the great Shaddai! Wherefore art thou come\nto torment me, and to cast me out of my possession? This town of\nMansoul, as thou very well knowest, is mine, and that by twofold\nright. 1. It is mine by right of conquest, I won it in the open\nfield. And shall the prey be taken from the mighty, or the lawful\ncaptive be delivered? 2. This town of Mansoul is mine also by\ntheir subjection. They have opened the gates of their town unto\nme, they have sworn fidelity to me, and have openly chosen me to\nbe their king. They have also given their castle into my hands;\nyea, they have put the whole strength of Mansoul under me.\n\nMoreover, this town of Mansoul hath disavowed thee; yea, they have\ncast thy law, thy name, thy image, and all that is thine, behind\ntheir back, and have accepted, and set up in their room, my law,\nmy name, mine image, and all that ever is mine. Ask else thy\ncaptains, and they will tell thee that Mansoul hath, in answer to\nall their summons, shown love and loyalty to me; but always disdain,\ndespite, contempt, and scorn to thee and thine. Now thou art the\nJust One and the Holy, and shouldest do no iniquity; depart then, I\npray thee, therefore, from me, and leave me to my just inheritance,\npeaceably.'\n\nThis oration was made in the language of Diabolus himself. For\nalthough he can, to every man, speak in their own language--else he\ncould not tempt them all as he does--yet he has a language proper\nto himself, and it is the language of the infernal cave, or black\npit.\n\nWherefore the town of Mansoul, poor hearts, understood him not, nor\ndid they see how he crouched and cringed, while he stood before\nEmmanuel their Prince. Yea, they all this while took him to be\none of that power and force that by no means could be resisted.\nWherefore, while he was thus entreating that he might yet have his\nresidence there, and that Emmanuel would not take it from him by\nforce, the inhabitants boasted even of his valour, saying, 'Who is\nable to make war with him?'\n\nWell, when this pretended king had made an end of what he would\nsay, Emmanuel, the golden Prince, stood up and spake, the contents\nof whose words follow:--\n\n'Thou deceiving one,' said he, 'I have in my Father's name, in\nmine own name, and on the behalf and for the good of this wretched\ntown of Mansoul, somewhat to say unto thee. Thou pretendest\na right, a lawful right, to the deplorable town of Mansoul, when\nit is most apparent to all my Father's court, that the entrance\nwhich thou hast obtained in at the gates of Mansoul was through\nthy lies and falsehood. Thou beliedst my Father, thou beliedst\nhis law, and so deceivedst the people of Mansoul. Thou pretendest\nthat the people have accepted thee for their king, their captain,\nand right liege-Lord, but that also was by the exercise of deceit\nand guile. Now, if lying wiliness, sinful craft, and all manner\nof horrible hypocrisy, will go in my Father's court for equity\nand right, in which court thou must be tried, then will I confess\nunto thee that thou hast made a lawful conquest. But alas, what\nthief, what tyrant, what devil is there that may not conquer\nafter this sort? But I can make it appear, O Diabolus, that thou,\nin all thy pretences to a conquest of Mansoul, hast nothing of\ntruth to say. Thinkest thou this to be right, that thou didst put\nthe lie upon my Father, and madest him, to Mansoul, the greatest\ndeluder in the world? And what sayest thou to thy perverting,\nknowingly, the right purport and intent of the law? Was it good\nalso that thou madest a prey of the innocency and simplicity of\nthe now miserable town of Mansoul? Yea, thou didst overcome Mansoul\nby promising to them happiness in their transgressions against my\nFather's law, when thou knewest, and couldest not but know, hadst\nthou consulted nothing but thine own experience, that that was the\nway to undo them. Thou hast also thyself--O thou master of enmity,\nof despite--defaced my Father's image in Mansoul, and set up thy\nown in its place, to the great contempt of my Father, the heightening\nof thy sin, and to the intolerable damage of the perishing town\nof Mansoul. Thou hast, moreover--as if all these were but little\nthings with thee--not only deluded and undone this place, but, by\nthy lies and fradulent carriage hast set them against their own\ndeliverance. How hast thou stirred them up against my Father's\ncaptains, and made them to fight against those that were sent of\nhim to deliver them from their bondage! All these things and very\nmany more thou hast done against thy light, and in contempt of\nmy Father and of his law; yea, and with design to bring under his\ndispleasure for ever the miserable town of Mansoul. I am therefore\ncome to avenge the wrong that thou hast done to my Father, and to\ndeal with thee for the blasphemies wherewith thou hast made poor\nMansoul blaspheme his name. Yea, upon thy head, thou prince of\nthe infernal cave, will I require it.\n\n'As for myself, O Diabolus, I am come against thee by lawful power,\nand to take, by strength of hand, this town of Mansoul out of thy\nburning fingers. For this town of Mansoul is mine, O Diabolus,\nand that by undoubted right, as all shall see that will diligently\nsearch the most ancient and most authentic records, and I will\nplead my title to it, to the confusion of thy face.\n\n'First. For the town of Mansoul, my Father built and did fashion it\nwith his hand. The palace also that is in the midst of that town,\nhe built it for his own delight. This town of Mansoul therefore is\nmy Father's, and that by the best of titles; and he that gainsays\nthe truth of this must lie against his soul.\n\n'Second. O thou master of the lie, this town of Mansoul is mine.\n\n'1. For that I am my Father's heir, his firstborn, and the only\ndelight of his heart. I am therefore come up against thee in mine\nown right, even to recover mine own inheritance out of thine hand\n(Heb 1:2; John 16:15).\n\n'2. But further, as I have a right and title to Mansoul, by being\nmy Father's heir, so I have also by my Father's donation. His it\nwas, and he gave it me (John 17); nor have I at any time offended\nmy Father, that he should take it from me and give it to thee.\nNor have I been forced by playing the bankrupt to sell, or set to\nsale to thee, my beloved town of Mansoul (Isa 1:1). Mansoul is my\ndesire, my delight, and the joy of my heart. But,\n\n'3. Mansoul is mine by right of purchase. I have bought it, O\nDiabolus, I have bought it to myself. Now, since it was my Father's\nand mine, as I was his heir; and since also I have made it mine\nby virtue of a great purchase, it followeth that, by all lawful\nright the town of Mansoul is mine, and that thou art an usurper, a\ntyrant, and traitor, in thy holding possession thereof. Now, the\ncause of my purchasing of it was this: Mansoul had trespassed\nagainst my Father; now my Father had said, that in the day that\nthey broke his law they should die. Now it is more possible for\nheaven and earth to pass away, than for my Father to break his\nword (Matt 5:18). Wherefore, when Mansoul had sinned indeed by\nhearkening to thy lie, I put in and became a surety to my Father,\nbody for body, and soul for soul, that I would make amends for\nMansoul's transgressions; and my Father did accept thereof. So\nwhen the time appointed was come, I gave body for body, soul for\nsoul, life for life, blood for blood, and so redeemed my beloved\nMansoul.\n\n'4. Nor did I do this to the halves; my Father's law and justice\nthat were both concerned in the threatening upon transgression,\nare both now satisfied, and very well content that Mansoul should\nbe delivered.\n\n'5. Nor am I come out this day against thee but by commandment of\nmy Father; it was he that said unto me, Go down and deliver Mansoul.\n\n'Wherefore, be it known unto thee, O thou fountain of deceit, and\nbe it also known to the foolish town of Mansoul, that I am not\ncome against thee this day without my Father.\n\n'And now,' said the golden-headed Prince, 'I have a word to the\ntown of Mansoul'; but so soon as mention was made that he had\na word to speak to the besotted town of Mansoul, the gates were\ndouble-guarded, and all men commanded not to give him audience, so\nhe proceeded, and said, 'O unhappy town of Mansoul, I cannot but\nbe touched with pity and compassion for thee. Thou hast accepted\nof Diabolus for thy king, and art become a nurse and minister of\nDiabolonians against thy Sovereign Lord. Thy gates thou hast opened\nto him, but hast shut them fast against me; thou hast given him\nan hearing, but hast stopped thine ears at my cry; he brought\nto thee thy destruction, and thou didst receive both him and it:\nI am come to thee bringing salvation, but thou regardest me not.\nBesides, thou hast, as with sacrilegious hands, taken thyself\nwith all that was mine in thee, and hast given all to my foe, and\nto the greatest enemy my Father has. You have bowed and subjected\nyourselves to him; you have vowed and sworn yourselves to be his.\nPoor Mansoul! what shall I do unto thee? Shall I save thee? shall\nI destroy thee? What shall I do unto thee? shall I fall upon thee\nand grind thee to powder, or make thee a monument of the richest\ngrace? What shall I do unto thee? Hearken, therefore, thou town of\nMansoul, hearken to my word, and thou shalt live. I am merciful,\nMansoul, and thou shalt find me so; shut me not out of thy gates\n(Cant 5:2).\n\n'O Mansoul, neither is my commission, nor inclination, at all to do\nthee hurt; why fliest thou so fast from thy friend, and stickest\nso close to thine enemy? Indeed, I would have thee, because it\nbecomes thee, to be sorry for thy sin; but do not despair of life,\nthis great force is not to hurt thee, but to deliver thee from\nthy bondage, and to reduce thee to thy obedience (Luke 9:56; John\n12:47).\n\n'My commission, indeed, is to make a war upon Diabolus thy king,\nand upon all Diabolonians with him; for he is the strong man armed\nthat keeps the house, and I will have him out; his spoils I must\ndivide,[151] his armour I must take from him, his hold I must cast\nhim out of, and must make it an habitation for myself. And this,\nO Mansoul, shall Diabolus know, when he shall be made to follow\nme in chains, and when Mansoul shall rejoice to see it so.\n\n'I could, would I now put forth my might, cause that forthwith he\nshould leave you and depart; but I have it in my heart so to deal\nwith him, as that the justice of the war that I shall make upon\nhim may be seen and acknowledged by all. He hath taken Mansoul\nby fraud, and keeps it by violence and deceit; and I will make\nhim bare and naked in the eyes of all observers. All my words are\ntrue, I am mighty to save, and will deliver my Mansoul out of his\nhand.'[152]\n\nThis speech was intended chiefly for Mansoul, but Mansoul would\nnot have the hearing of it. They shut up Ear-gate, they barricaded\nit up, they kept it locked and bolted; they set a guard thereat,\nand commanded that no Mansoulonian should go out to him, nor that\nany from the camp should be admitted into the town; all this they\ndid, so horribly had Diabolus enchanted them to do, and seek to\ndo for him, against their rightful Lord and Prince; wherefore no\nman, nor voice, nor sound of man that belonged to the glorious\nhost, was to come into the town.[153]\n\n[CHAPTER VII.]\n\n[CONTENTS:--Emmanuel prepares to make war upon Mansoul--Diabolus\nsends Mr. Loth-to-stoop with proposals for peace--These proposals\nbeing dishonourable to Emmanuel, are all rejected--Again Diabolus\nproposes to patch up a peace by reformation, offering to become\nEmmanuel's deputy in that business--This proposal also rejected--New\npreparations made for battle--Diabolus, expecting to be obliged to\nabandon the town, does much mischief--Ear-gate, violently assaulted\nby the battering-rams, at length gives way, and is broken to\npieces--Emmanuel's forces enter the town, and take possession of\nthe Recorder's house--Several mischievous Diabolonians are killed.]\n\nSo when Emmanuel saw that Mansoul was thus involved in sin, he\ncalls his army together, since now also his words were despised,\nand gave out a commandment throughout all his host to be ready\nagainst the time appointed. Now, forasmuch as there was no way\nlawfully to take the town of Mansoul, but to get in by the gates,\nand at Ear-gate as the chief, therefore he commanded his captains\nand commanders to bring their rams, their slings, and their men,\nand place them at Eye-gate and Ear-gate, in order to his taking\nthe town.\n\nWhen Emmanuel had put all things in readiness to give Diabolus battle,\nhe sent again to know of the town of Mansoul if in peaceable manner\nthey would yield themselves, or whether they were yet resolved\nto put him to try the utmost extremity. Then they together, with\nDiabolus their king, called a council of war, and resolved upon\ncertain propositions that should be offered to Emmanuel, if he\nwill accept thereof, so they agreed; and then the next was who\nshould be sent on this errand. Now there was in the town of Mansoul\nan old man, a Diabolonian, and his name was Mr. Loth-to-stoop, a\nstiff man in his way, and a great doer for Diabolus; him therefore\nthey sent, and put into his mouth what he should say.[154] So he\nwent, and came to the camp to Emmanuel; and when he was come, a\ntime was appointed to give him audience. So at the time he came,\nand after a Diabolonian ceremony or two, he thus began, and said,\n'Great Sir, that it may be known unto all men how good-natured a\nprince my master is, he hath sent me to tell your Lordship that\nhe is very willing, rather than to go to war, to deliver up into\nyour hands one-half of the town of Mansoul (Titus 1:16). I am therefore\nto know if your Mightiness will accept of this proposition.'[155]\n\nThen said Emmanuel, 'The whole is mine by gift and purchase,\nwherefore I will never lose one-half.'\n\nThen said Mr. Loth-to-stoop, 'Sir, my master hath said, that he\nwill be content that you shall be the nominal and titular Lord of\nall, if he may possess but a part' (Luke 13:25).\n\nThen Emmanuel answered, 'The whole is mine really; not in name\nand word only: wherefore I will be the sole Lord and possessor of\nall, or of none at all of Mansoul.'\n\nThen Mr. Loth-to-stoop said again, 'Sir, behold the condescension\nof my master! He says that he will be content, if he may but have\nassigned to him some place in Mansoul as a place to live privately\nin, and you shall be Lord of all the rest' (Acts 5:1-5).\n\nThen said the golden Prince, 'All that the Father giveth me, shall\ncome to me; and of all that he hath given me I will lose nothing,\nno, not a hoof, nor a hair. I will not therefore, grant him, no,\nnot the least corner of Mansoul to dwell in, I will have all to\nmyself.'\n\nThen Loth-to-stoop said again, 'But, sir, suppose that my Lord\nshould resign the whole town to you, only with this proviso,\nthat he sometimes, when he comes into this country, may, for old\nacquaintance' sake, be entertained as a way-faring man for two\ndays, or ten days or a month, or so; may not this small matter be\ngranted?'\n\nThen said Emmanuel, 'No: he came as a way-faring man to David, nor\ndid he stay long with him, and yet it had like to have cost David\nhis soul (2 Sam 12:1-5). I will not consent that he ever should\nhave any harbour more there.'\n\nThen said Mr. Loth-to-stoop, 'Sir, you seem to be very hard.\nSuppose my master should yield to all that your lordship hath said,\nprovided that his friends and kindred in Mansoul may have liberty\nto trade in the town, and to enjoy their present dwellings; may\nnot that be granted, sir?'\n\nThen said Emmanuel, 'No: that is contrary to my Father's will; for\nall, and all manner of Diabolonians that now are, or that at any\ntime shall be found in Mansoul, shall not only lose their lands and\nliberties, but also their lives' (Rom 6:13; Gal 5:24; Col 3:5).\n\nThen said Mr. Loth-to-stoop again, 'But, sir, may not my master, and\ngreat Lord, by letters, by passengers, by accidental opportunities,\nand the like, maintain, if he shall deliver up all unto thee, some\nkind of old friendship with Mansoul' (John 10:8).\n\nEmmanuel answered, 'No, by no means; forasmuch as any such fellowship,\nfriendship, intimacy, or acquaintance in what way, sort, or mode\nsoever maintained, will tend to the corrupting of Mansoul, the\nalienating of their affections from me, and the endangering of\ntheir peace with my Father.'\n\nMr. Loth-to-stoop yet added further; saying, 'But, great sir,\nsince my master hath many friends, and those that are dear to him\nin Mansoul, may he not, if he shall depart from them, even of his\nbounty and good-nature, bestow upon them, as he sees fit, some\ntokens of his love and kindness, that he had for them, to the end\nthat Mansoul, when he is gone, may look upon such tokens of kindness\nonce received from their old friend, and remember him who was\nonce their King, and the merry times that they sometimes enjoyed\none with another, while he and they lived in peace together.'\n\nThen said Emmanuel, 'No; for if Mansoul come to be mine, I shall\nnot admit of, nor consent that there should be the least scrap,\nshred, or dust of Diabolus left behind, as tokens or gifts bestowed\nupon any in Mansoul, thereby to call to remembrance the horrible\ncommunion that was betwixt them and him' (Rom 6:12-13).\n\n'Well sir,' said Mr. Loth-to-stoop, 'I have one thing more to\npropound, and then I am got to the end of my commission. Suppose\nthat when my master is gone from Mansoul, any that shall yet live\nin the town should have such business of high concerns to do, that\nif they be neglected the party shall be undone; and suppose, sir,\nthat nobody can help in that case so well as my master and Lord;\nmay not now my master be sent for upon so urgent an occasion as\nthis? Or if he may not be admitted into the town, may not he and\nthe person concerned meet in some of the villages near Mansoul, and\nthere lay their heads together, and there consult of matters?'[156]\n(2 Kings 1:3,6,7).\n\nThis was the last of those ensnaring propositions that Mr.\nLoth-to-stoop had to propound to Emmanuel on behalf of his master\nDiabolus; but Emmanuel would not grant it, for he said, 'There can\nbe no case, or thing, or matter, fall out in Mansoul, when thy\nmaster shall be gone, that may not be salved[157] by my Father;\nbesides, it will be a great disparagement to my Father's wisdom and\nskill to admit any from Mansoul to go out to Diabolus for advice,\nwhen they are bid before, in everything, by prayer and supplication,\nto let their requests be made known to my Father (1 Sam 28:15; 2\nKings 1:2-3). Further, this, should it be granted, would be to grant\nthat a door should be set open for Diabolus and the Diabolonians\nin Mansoul, to hatch, and plot, and bring to pass treasonable designs,\nto the grief of my Father and me, and to the utter destruction of\nMansoul.'[158]\n\nWhen Mr. Loth-to-stoop had heard this answer, he took his leave of\nEmmanuel and departed, saying, that he would do word to his master\nconcerning this whole affair. So he departed and came to Diabolus\nto Mansoul, and told him the whole of the matter, and how Emmanuel\nwould not admit, no, not by any means, that he, when he was once\ngone out, should for ever have anything more to do, either in,\nor with any that are of, the town of Mansoul. When Mansoul and\nDiabolus had heard this relation of things, they with one consent\nconcluded to use their best endeavour to keep Emmanuel out of\nMansoul, and sent old Ill-pause, of whom you have heard before,\nto tell the Prince and his captains so. So the old gentleman came\nup to the top of Ear-gate, and called to the camp for a hearing;\nwho, when they gave audience, he said, 'I have in commandment\nfrom my high Lord to bid you tell it to your Prince Emmanuel, that\nMansoul and their King are resolved to stand and fall together,\nand that it is in vain for your Prince to think of ever having\nof Mansoul in his hand, unless he can take it by force.' So some\nwent and told to Emmanuel what old Ill-pause, a Diabolonian in\nMansoul, had said. Then said the Prince, 'I must try the power\nof my sword, for I will not, for all the rebellions and repulses\nthat Mansoul has made against me, raise my siege and depart, but\nwill assuredly take my Mansoul, and deliver it from the hand of\nher enemy' (Eph 6:17). And with that he gave out a commandment\nthat Captain Boanerges, Captain Conviction, Captain Judgment,\nand Captain Execution, should forthwith march up to Ear-gate\nwith trumpets sounding, colours flying, and with shouting for the\nbattle. Also he would that Captain Credence should join himself\nwith them. Emmanuel, moreover, gave order that Captain Good-hope\nand Captain Charity should draw themselves up before Eye-gate.\nHe bid also that the rest of his Captains, and their men, should\nplace themselves for the best of their advantage against the\nenemy, round about the town, and all was done as he had commanded.\nThen he bid that the word should be given forth, and the word\nwas at that time 'EMMANUEL.' Then was an alarm sounded, and the\nbattering-rams were played, and the slings did whirl stones into\nthe town amain, and thus the battle began. Now Diabolus himself did\nmanage the townsmen in the war, and that at every gate; wherefore\ntheir resistance was the more forcible, hellish, and offensive\nto Emmanuel. Thus was the good Prince engaged and entertained by\nDiabolus and Mansoul for several days together. And a sight worth\nseeing it was, to behold how the captains of Shaddai behaved\nthemselves in this war.\n\nAnd first for Captain Boanerges, not to under-value the rest, he\nmade three most fierce assaults, one after another, upon Ear-gate,\nto the shaking of the posts thereof. Captain Conviction, he also\nmade up as fast with Boanerges as possibly he could, and both\ndiscerning that the gate began to yield, they commanded that the\nrams should still be played against it. Now Captain Conviction\ngoing up very near to the gate, was with great force driven back,\nand received three wounds in the mouth. And those that rode\nReformades, they went about to encourage the captains.\n\nFor the valour of the two captains made mention of before, the\nPrince sent for them to his pavilion, and commanded that a while\nthey should rest themselves, and that with somewhat they should\nbe refreshed. Care also was taken for Captain Conviction, that he\nshould be healed of his wounds. The Prince also gave to each of\nthem a chain of gold, and bid them yet be of good courage. Nor did\nCaptain Good-hope nor Captain Charity come behind in this most\ndesperate fight, for they so well did behave themselves at Eye-gate,\nthat they had almost broken it quite open.[159] These also had a\nreward from their Prince, as also had the rest of the captains,\nbecause they did valiantly round about the town.[160]\n\nIn this engagement several of the officers of Diabolus were slain,\nand some of the townsmen wounded. For the officers, there was one\nCaptain Boasting slain. This Boasting thought that nobody could\nhave shaken the posts of Ear-gate, nor have shaken the heart of\nDiabolus. Next to him there was one Captain Secure slain; this\nSecure used to say that the blind and lame in Mansoul were able to\nkeep the gates of the town against Emmanuel's army (2 Sam 5:6).\nThis Captain Secure did Captain Conviction cleave down the head\nwith a two-handed sword, when he received himself three wounds in\nhis mouth. Besides these, there was one Captain Bragman, a very\ndesperate fellow, and he was captain over a band of those that threw\nfire-brands, arrows, and death; he also received, by the hand of\nCaptain Good-hope at Eye-gate, a mortal wound in the breast.\n\nThere was, moreover, one Mr. Feeling, but he was no captain, but\na great stickler to encourage Mansoul to rebellion, he received a\nwound in the eye by the hand of one of Boanerges' soldiers, and\nhad by the captain himself been slain, but that he made a sudden\nretreat.\n\nBut I never saw Will-be-will so daunted in all my life: he was not\nable to do as he was wont; and some say that he also received a\nwound in the leg, and that some of the men in the Prince's army have\ncertainly seen him limp, as he afterwards walked on the wall.[161]\n\nI shall not give you a particular account of the names of the\nsoldiers that were slain in the town, for many were maimed and\nwounded, and slain; for when they saw that the posts of Ear-gate\ndid shake, and Eye-gate was well-nigh broken quite open; and also\nthat their captains were slain, this took away the hearts of many\nof the Diabolonians; they fell also by the force of the shot\nthat were sent by the golden slings into the midst of the town of\nMansoul.[162]\n\nOf the townsmen, there was one Love-no-good, he was a townsman,\nbut a Diabolonian, he also received his mortal wound in Mansoul,\nbut he died not very soon. Mr. Ill-pause also, who was the man that\ncame along with Diabolus when at first he attempted the taking of\nMansoul, he also received a grievous wound in the head, some say\nthat his brain-pan was cracked; this I have taken notice of, that\nhe was never after this able to do that mischief to Mansoul as\nhe had done in times past. Also old Prejudice and Mr. Anything\nfled.[163]\n\nNow when the battle was over, the Prince commanded that yet once\nmore the white flag should be set upon Mount Gracious, in sight\nof the town of Mansoul; to show that yet Emmanuel had grace for\nthe wretched town of Mansoul.\n\nWhen Diabolus saw the white flag hanging out again, and knowing\nthat it was not for him, but Mansoul, he cast in his mind to play\nanother prank, to wit, to see if Emmanuel would raise his siege\nand begone, upon promise of a reformation.[164] So he comes down\nto the gate one evening, a good while after the sun was gone down,\nand calls to speak with Emmanuel, who presently came down to the\ngate, and Diabolus saith unto him:\n\n'Forasmuch as thou makest it appear by thy white flag, that thou\nart wholly given to peace and quiet; I thought meet to acquaint\nthee that we are ready to accept thereof upon terms which thou\nmayest admit.\n\n'I know that thou art given to devotion, and that holiness pleaseth\nthee; yea, that thy great end in making a war upon Mansoul is that\nit may be an holy habitation. Well, draw off thy forces from the\ntown, and I will bend Mansoul to thy bow.\n\n'[Thus] I will lay down all acts of hostility against thee, and\nwill be willing to become thy deputy, and will, as I have formerly\nbeen against thee, now serve thee in the town of Mansoul. And more\nparticularly--1. I will persuade Mansoul to receive thee for their\nLord, and I know that they will do it the sooner when they shall\nunderstand that I am thy deputy. 2. I will show them wherein they\nhave erred, and that transgression stands in the way to life. 3.\nI will show them the holy law unto which they must conform, even\nthat which they have broken. 4. I will press upon them the necessity\nof a reformation according to thy law. 5. And, moreover, that\nnone of these things may fail, I myself, at my own proper cost and\ncharge, will set up and maintain a sufficient ministry, besides\nlectures, in Mansoul.[165] 6. Thou shalt receive, as a token of\nour subjection to thee continually, year by year, what thou shalt\nthink fit to lay and levy upon us, in token of our subjection to\nthee.'[166]\n\nThen said Emmanuel to him, 'O full of deceit, how movable are thy\nways! How often hast thou changed and rechanged, if so be thou\nmightest still keep possession of my Mansoul, though, as has been\nplainly declared before, I am the right heir thereof? Often hast\nthou made thy proposals already, nor is this last a whit better\nthan they. And failing to deceive when thou showedst thyself\nin thy black, thou hast now transformed thyself into an angel of\nlight, and wouldest, to deceive, be now as a minister of righteousness\n(2 Cor 11:14).\n\n'But know thou, O Diabolus, that nothing must be regarded that thou\ncanst propound, for nothing is done by thee but to deceive; thou\nneither hast conscience to God, nor love to the town of Mansoul;\nwhence then should these thy sayings arise, but from sinful craft\nand deceit? He that can of list and will propound what he pleases,\nand that wherewith he may destroy them that believe him, is to\nbe abandoned with all that he shall say. But if righteousness be\nsuch a beauty-spot in thine eyes now, how is it that wickedness\nwas so closely stuck to by thee before. But this is by the by. Thou\ntalkest now of a reformation in Mansoul, and that thou thyself,\nif I will please, will be at the head of that reformation, all the\nwhile knowing that the greatest proficiency that man can make in\nthe law, and the righteousness thereof, will amount to no more\nfor the taking away of the curse from Mansoul than just nothing\nat all; for a law being broken by Mansoul, that had before, upon\na supposition of the breach thereof, a curse pronounced against\nhim for it of God, can never, by his obeying of the law, deliver\nhimself therefrom. To say nothing of what a reformation is like to\nbe set up in Mansoul, when the devil is become corrector of vice.\nThou knowest that all that thou hast now said in this matter is\nnothing but guile and deceit; and is, as it was the first, so is it\nthe last card that thou hast to play. Many there be that do soon\ndiscern thee when thou showest them thy cloven foot; but in thy\nwhite, thy light, and in thy transformation thou art seen but of\na few. But thou shalt not do thus with my Mansoul, O Diabolus,\nfor I do still love my Mansoul.\n\n'Besides, I am not come to put Mansoul upon works to live\nthereby--should I do so, I should be like unto thee--but I am come\nthat by me, and by what I have and shall do for Mansoul, they may\nto my Father be reconciled, though by their sin they have provoked\nhim to anger, and though by the law they cannot obtain mercy.\n\n'Thou talkest of subjecting of this town to good, when none desireth\nit at thy hands. I am sent by my Father to possess it myself, and\nto guide it by the skilfulness of my hands into such a conformity\nto him as shall be pleasing in his sight. I will therefore possess\nit myself, I will dispossess and cast thee out: I will set up mine\nown standard in the midst of them: I will also govern them by new\nlaws, new officers, new motives, and new ways. Yea, I will pull\ndown this town, and build it again, and it shall be as though it had\nnot been, and it shall then be the glory of the whole universe.'[167]\n\nWhen Diabolus heard this, and perceived that he was discovered in\nall his deceits, he was confounded and utterly put to a nonplus--;\nbut having in himself the fountain of iniquity, rage and malice\nagainst both Shaddai and his Son, and the beloved town of Mansoul,\nwhat doth he but strengthen himself what he could, to give fresh\nbattle to the noble Prince Emmanuel? So then, now we must have\nanother fight before the town of Mansoul is taken. Come up then,\nto the mountains you that love to see military actions, and behold\nby both sides how the fatal blow is given: while one seeks to hold,\nand the other seeks to make himself master of the famous town of\nMansoul.\n\nDiabolus, therefore, having withdrawn himself from the wall to his\nforce that was in the heart of the town of Mansoul, Emmanuel also\nreturned to the camp; and both of them, after their divers ways,\nput themselves into a posture fit to bid battle one to another.\n\nDiabolus, as filled with despair of retaining in his hands the\nfamous town of Mansoul, resolved to do what mischief he could, if\nindeed, he could do any, to the army of the Prince, and to the\nfamous town of Mansoul; for, alas! it was not the happiness of the\nsilly town of Mansoul that was designed by Diabolus, but the utter\nruin and overthrow thereof; as now is enough in view. Wherefore\nhe commands his officers that they should then, when they see that\nthey could hold the town no longer, do it what harm and mischief\nthey could; rending and tearing of men, women, and children (Mark\n9:26-27). For, said he, we had better quite demolish the place,\nand leave it like a ruinous heap, than so leave it that it may be\nan habitation for Emmanuel.[168]\n\nEmmanuel again, knowing that the next battle would issue in his\nbeing made master of the place, gave out a royal commandment to\nall his officers, high captains, and men of war, to be sure to\nshow themselves men of war against Diabolus and all Diabolonians;\nbut favourable, merciful, and meek to all the old inhabitants of\nMansoul. Bend, therefore, said the noble Prince, the hottest front\nof the battle against Diabolus and his men.\n\nSo the day being come, the command was given, and the Prince's men\ndid bravely stand to their arms; and did, as before, bend their\nmain force against Ear-gate, and Eye-gate. The word then, 'Mansoul\nis won,' so they made their assault upon the town. Diabolus also,\nas fast as he could with the main of his power, made resistance\nfrom within, and his high lords and chief captains for a time\nfought very cruelly against the Prince's army.\n\nBut after three or four notable charges by the Prince, and his\nnoble captains, Ear-gate was broken open, and the bars and bolts\nwherewith it was used to be fast shut up against the Prince, were\nbroken into a thousand pieces. Then did the Prince's trumpets\nsound, the captains shout, the town shake, and Diabolus retreat to\nhis hold. Well, when the Prince's forces had broken open the gate,\nhimself came up and did set his throne in it; also he set his\nstandard thereby, upon a mount, that before by his men was cast\nup to place the mighty slings thereon.[169] The mount was called\nMount Hear-well; there, therefore, the Prince abode, to wit, hard\nby the going in at the gate. He commanded also that the golden\nslings should yet be played upon the town, especially against the\ncastle, because for shelter thither was Diabolus retreated. Now\nfrom Ear-gate the street was straight, even to the house of Mr.\nRecorder that so was before Diabolus took the town, and hard by\nhis house stood the castle, which Diabolus for a long time had\nmade his irksome den. The captains, therefore, did quickly clear\nthat street by the use of their slings, so that way was made up to\nthe heart of the town. Then did the Prince command that Captain\nBoanerges, Captain Conviction, and Captain Judgment should\nforthwith march up the town to the old gentleman's gate. Then did\nthe captains in the most warlike manner enter into the town of\nMansoul, and marching in with flying colours, they came up to the\nRecorder's house, and that was almost as strong as was the castle.\nBattering-rams they took also with them, to plant against the\ncastle-gates. When they were come to the house of Mr. Conscience,\nthey knocked and demanded entrance. Now, the old gentleman, not\nknowing as yet fully their design, kept his gates shut all the\ntime of this fight. Wherefore Boanerges demanded entrance at his\ngates, and no man making answer, he gave it one stroke with the\nhead of a ram, and this made the old gentleman shake, and his\nhouse to tremble and totter. Then came Mr. Recorder down to the\ngate, and, as he could, with quivering lips, he asked who was\nthere. Boanerges answered, We are the captains and commanders of\nthe great Shaddai, and of the blessed Emmanuel his Son, and we\ndemand possession of your house for the use of our noble Prince.\nAnd with that the battering-ram gave the gate another shake; this\nmade the old gentleman tremble the more, yet durst he not but open\nthe gate. Then the King's forces marched in, namely, the three\nbrave captains mentioned before. Now the Recorder's house was a\nplace of much convenience for Emmanuel, not only because it was\nnear to the castle, and strong, but also because it was large,\nand fronted the castle, the den where now Diabolus was: for he\nwas now afraid to come out of his hold. As for Mr. Recorder, the\ncaptains carried it very reservedly to him; as yet he knew nothing\nof the great designs of Emmanuel; so that he did not know what\njudgment to make, nor what would be the end of such thundering\nbeginnings. It was also presently noised in the town, how the\nRecorder's house was possessed, his rooms taken up, and his palace\nmade the seat of the war; and no sooner was it noised abroad, but\nthey took the alarm as warmly, and gave it out to others of his\nfriends, and you know as a snow-ball loses nothing by rolling, so\nin little time the whole town was possessed that they must expect\nnothing from the Prince but destruction; and the ground of the\nbusiness was this. The Recorder was afraid, the Recorder trembled,\nand the captains carried it strangely to the Recorder, so many came\nto see; but when they with their own eyes did behold the captains\nin the palace, and their battering-rams ever playing at the castle\ngates to beat them down, they were riveted in their fears, and it\nmade them as in amaze. And, as I said, the man of the house would\nincrease all this, for whoever came to him, or discoursed with\nhim, nothing would he talk of, tell them, or hear, but that death\nand destruction now attended Mansoul.[170]\n\n'For,' quoth the old gentleman, 'you are all of you sensible that\nwe all have been traitors to that once despised, but now famously\nvictorious and glorious Prince Emmanuel. For he now, as you see,\ndoth not only lie in close siege about us, but hath forced his\nentrance in at our gates; moreover, Diabolus flees before him, and\nhe hath, as you behold, made of my house a garrison against the\ncastle, where he is. I, for my part, have transgressed greatly, and he\nthat is clean it is well for him. But, I say, I have transgressed\ngreatly in keeping silence when I should have spoken, and in\nperverting of justice when I should have executed the same. True,\nI have suffered something at the hand of Diabolus, for taking part\nwith the laws of King Shaddai; but that, alas! what will that do?\nWill that make compensation for the rebellions and treasons that I\nhave done, and have suffered without gainsaying, to be committed\nin the town of Mansoul? Oh, I tremble to think what will be the\nend of this so dreadful and so ireful a beginning!'\n\nNow, while these brave captains were thus busy in the house of the\nold Recorder, Captain Execution was as busy in other parts of the\ntown, in securing the back streets, and the walls. He also hunted\nthe Lord Will-be-will sorely; he suffered him not to rest in any\ncorner. He pursued him so hard, that he drove his men from him, and\nmade him glad to thrust his head into a hole. Also, this mighty\nwarrior did cut three of the Lord Will-be-will's officers down\nto the ground; one was old Mr. Prejudice, he that had his crown\ncracked in the mutiny; this man was made by Lord Will-be-will keeper\nof Ear-gate, and fell by the hand of Captain Execution. There was\nalso one Mr. Backward-to-all-but-naught, and he also was one of\nLord Will-be-will's officers, and was the captain of the two guns\nthat once were mounted on the top of Ear-gate, he also was cut\ndown to the ground by the hands of Captain Execution. Besides\nthese two there was another, a third, and his name was Captain\nTreacherous, a vile man this was, but one that Will-be-will did\nput a great deal of confidence in; but him also did this Captain\nExecution cut down to the ground with the rest.[171]\n\nHe also made a very great slaughter among my Lord Will-be-will's\nsoldiers, killing many that were stout and sturdy, and wounding of\nmany that for Diabolus were nimble and active. But all these were\nDiabolonians; there was not a man, a native of Mansoul, hurt.[172]\n\nOther feats of war were also likewise performed by other of the\ncaptains, as at Eye-gate,[173] where Captain Good-hope and Captain\nCharity had a charge, was great execution done; for the Captain\nGood-hope, with his own hands, slew one Captain Blindfold, the\nkeeper of that gate; this Blindfold was captain of a thousand\nmen, and they were they that fought with mauls; he also pursued\nhis men, slew many, and wounded more, and made the rest hide their\nheads in corners.\n\nThere was also at that gate Mr. Ill-pause, of whom you have heard\nbefore; he was an old man, and had a beard that reached down to his\ngirdle: the same was he that was orator to Diabolus; he did much\nmischief in the town of Mansoul, and fell by the hand of Captain\nGood-hope.\n\nWhat shall I say, the Diabolonians in these days lay dead in every\ncorner, though too many yet were alive in Mansoul.[174]\n\n[CHAPTER VIII.]\n\n[CONTENTS:--The principal inhabitants hold a conference, and agree\nto petition the Prince for their lives--The castle gates broken\nopen--Emmanuel marches into Mansoul--Diabolus is made prisoner,\nand bound in chains--The inhabitants, greatly distressed, petition\nagain and again--At length a free pardon is obtained, and universal\njoy succeeds.]\n\nNow the old Recorder, and my Lord Understanding, with some others\nof the chief of the town, to wit, such as knew they must stand\nand fall with the famous town of Mansoul, came together upon a\nday, and after consultation had, did jointly agree to draw up a\npetition, and send it to Emmanuel, now while he sat in the gate of\nMansoul. So they drew up their petition to Emmanuel, the contents\nwhereof were this, That they, the old inhabitants of the now\ndeplorable town of Mansoul, confessed their sin, and were sorry\nthat they had offended his princely Majesty, and prayed that he\nwould spare their lives.[175]\n\nUpon this petition he gave no answer at all, and that did trouble\nthem yet so much the more. Now all this while the captains that\nwere in the Recorder's house were playing with the battering-rams\nat the gates of the castle, to beat them down. So after some\ntime, labour, and travail, the gate of the castle that was called\nImpregnable was beaten open, and broken into several splinters;\nand so a way made to go up to the hold in which Diabolus had hid\nhimself.[176] Then was tidings sent down to Ear-gate, for Emmanuel\nstill abode there, to let him know that a way was made in at the\ngates of the castle of Mansoul. But oh! how the trumpets at the\ntidings sounded throughout the Prince's camp, for that now the\nwar was so near an end, and Mansoul itself of being set free.[177]\n\nThen the Prince arose from the place where he was, and took with\nhim such of his men of war as were fittest for that expedition,\nand marched up the street of Mansoul to the old Recorder's house.\n\nNow the Prince himself was clad all in armour of gold, and so he\nmarched up the town with his standard borne before him; but he\nkept his countenance much reserved all the way as he went, so that\nthe people could not tell how to gather to themselves love or hatred\nby his looks. Now as he marched up the street, the townsfolk came\nout at every door to see, and could not but be taken with his\nperson, and the glory thereof, but wondered at the reservedness of\nhis countenance; for as yet he spake more to them by his actions\nand works, than he did by words or smiles. But also poor Mansoul,\nas in such cases all are apt to do, they interpreted the carriages\nof Emmanuel to them, as did Joseph's brethren his to them, even\nall the quite contrary way. For, thought they, if Emmanuel loved\nus, he would show it to us by word or carriage; but none of these\nhe doth, therefore Emmanuel hates us. Now if Emmanuel hates us,\nthen Mansoul shall be slain, then Mansoul shall become a dunghill.\nThey knew that they had transgressed his Father's law, and that\nagainst him they had been in with Diabolus his enemy. They also\nknew that the Prince Emmanuel knew all this; for they were convinced\nthat he was as an Angel of God, to know all things that are done\nin the earth. And this made them think that their condition was\nmiserable, and that the good Prince would make them desolate.\n\nAnd, thought they, what time so fit to do this in as now, when he\nhas the bridle of Mansoul in his hand. And this I took special\nnotice of, that the inhabitants, notwithstanding all this, could not;\nno, they could not, when they see him march through the town, but\ncringe, bow, bend, and were ready to lick the dust of his feet.\nThey also wished a thousand times over, that he would become their\nPrince and Captain, and would become their protection. They would\nalso one to another talk of the comeliness of his person, and how\nmuch for glory and valour he outstripped the great ones of the\nworld. But, poor hearts, as to themselves their thoughts would\nchance, and go upon all manner of extremes; yea, through the working\nof them backward and forward, Mansoul became as a ball tossed, and\nas a rolling thing before the whirlwind[178] (Isa 18:13, 23:18).\n\nNow when he was come to the castle gates, he commanded Diabolus\nto appear, and to surrender himself into his hands. But oh! how\nloath was the beast to appear! How he stuck at it! How he shrunk!\naye, how he cringed! Yet out he came to the Prince. Then Emmanuel\ncommanded, and they took Diabolus and bound him fast in chains,\nthe better to reserve him to the judgment that he had appointed for\nhim. But Diabolus stood up to entreat for himself, that Emmanuel\nwould not send him into the deep, but suffer him to depart out of\nMansoul in peace.\n\nWhen Emmanuel had taken him and bound him in chains, he led him\ninto the marketplace, and there, before Mansoul, stripped him of\nhis armour in which he boasted so much before. This now was one\nof the acts of triumph of Emmanuel over his enemy; and all the\nwhile that the giant was stripping, the trumpets of the golden\nPrince did sound amain; the captains also shouted, and the soldiers\ndid sing for joy. Then was Mansoul called upon to behold the\nbeginning of Emmanuel's triumph over him in whom they so much had\ntrusted, and of whom they so much had boasted in the days when he\nflattered them.\n\nThus having made Diabolus naked in the eyes of Mansoul, and before\nthe commanders of the Prince, in the next place he commands that\nDiabolus should be bound with chains to his chariot wheels. Then\nleaving some of his forces, to wit, Captain Boanerges, and Captain\nConviction, as a guard for the castle-gates, that resistance might\nbe made on his behalf, if any that heretofore followed Diabolus\nshould make an attempt to possess it, he did ride in triumph over\nhim quite through the town of Mansoul, and so out at, and before\nthe gate called Eye-gate, to the plain where his camp did lie (Eph\n4).\n\nBut you cannot think unless you had been there, as I was, what a\nshout there was in Emmanuel's camp when they saw the tyrant bound\nby the hand of their noble Prince, and tied to his chariot wheels!\nAnd they said, He hath led captivity captive; he hath spoiled\nprincipalities and powers; Diabolus is subjected to the power of\nhis sword, and made the object of all derision![179]\n\nThose also that rode Reformades, and that came down to see the\nbattle, they shouted with that greatness of voice, and sung with\nsuch melodious notes, that they caused them that dwell in the\nhighest orbs to open their windows, put out their heads, and look\ndown to see the cause of that glory (Luke 15:7-10).[180]\n\nThe townsmen also, so many of them as saw this sight, were as it\nwere, while they looked, betwixt the earth and the heavens. True,\nthey could not tell what would be the issue of things as to them,\nbut all things were done in such excellent methods; and I cannot\ntell how, but things in the management of them seemed to cast\na smile towards the town, so that their eyes, their heads, their\nhearts, and their minds, and all that they had, were taken and\nheld, while they observed Emmanuel's order.[181]\n\nSo when the brave Prince had finished this part of his triumph over\nDiabolus his foe, he turned him up in the midst of his contempt\nand shame, having given him a charge no more to be a possessor of\nMansoul. Then went he from Emmanuel, and out of the midst of his\ncamp to inherit the parched places in a salt land, seeking rest\nbut finding none (Matt 12:43).\n\nNow Captain Boanerges and Captain Conviction were both of them men\nof very great majesty, their faces were like the faces of lions\n(1 Chron 12:8), and their words like the roaring of the sea; (Isa\n5:29-30) and they still quartered in Mr. Conscience's house, of\nwhom mention was made before. When therefore, the high and mighty\nPrince had thus far finished his triumph over Diabolus, the townsmen\nhad more leisure to view and to behold the actions of these noble\ncaptains. But the captains carried it with that terror and dread\nin all that they did, and you may be sure that they had private\ninstructions so to do, that they kept the town under continual\nheart-aching, and caused, in their apprehension, the well-being of\nMansoul for the future, to hang in doubt before them, so that, for\nsome considerable time, they neither knew what rest, or ease, or\npeace, or hope meant.[182]\n\nNor did the Prince himself, as yet, abide in the town of Mansoul,\nbut in his royal pavilion in the camp, and in the midst of his\nFather's forces. So at a time convenient, he sent special orders to\nCaptain Boanerges to summons Mansoul, the whole of the townsmen,\ninto the castle-yard, and then and there, before their faces, to\ntake my Lord Understanding, Mr. Conscience, and that notable one,\nthe Lord Will-be-will, and put them all three in ward, and that\nthey should set a strong guard upon them there, until his pleasure\nconcerning them were further known. The which orders, when the\ncaptains had put them in execution, made no small addition to the\nfears of the town of Mansoul; for now, to their thinking, were\ntheir former fears of the ruin of Mansoul confirmed. Now, what\ndeath they should die, and how long they should be in dying, was\nthat which most perplexed their heads and hearts. Yea, they were\nafraid that Emmanuel would command them all into the deep, the\nplace that the prince Diabolus was afraid of; for they knew that\nthey had deserved it. Also to die by the sword in the face of the\ntown, and in the open way of disgrace, from the hand of so good\nand so holy a prince, that, too, troubled them sore. The town was\nalso greatly troubled for the men that were committed to ward,\nfor that they were their stay and their guide, and for that they\nbelieved that if those men were cut off, their execution would\nbe but the beginning of the ruin of the town of Mansoul.[183]\nWherefore what do they, but together with the men in prison, draw\nup a petition to the Prince, and sent it to Emmanuel by the hand\nof Mr. Would-live. So he went and came to the Prince's quarters,\nand presented the petition; the sum of which was this:--\n\n'Great and wonderful Potentate, victor over Diabolus, and conqueror\nof the town of Mansoul, We, the miserable inhabitants of that\nmost woful corporation, do humbly beg that we may find favour in\nthy sight, and remember not against us former transgressions, nor\nyet the sins of the chief of our town, but spare us according to\nthe greatness of thy mercy, and let us not die, but live in thy\nsight; so shall we be willing to be thy servants, and if thou\nshalt think fit, to gather our meat under thy table.[184] Amen.'\n\nSo the petitioner went as was said with his petition to the Prince,\nand the Prince took it at his hand, but sent him away with silence.\nThis still afflicted the town of Mansoul, but yet considering that\nnow they must either petition, or die--for now they could not do\nanything else--therefore they consulted again, and sent another\npetition, and this petition was much after the form and method of\nthe former.\n\nBut when the petition was drawn up, by whom should they send it\nwas the next question; for they would not send this by him by whom\nthey sent the first, for they thought that the Prince had taken\nsome offence at the manner of his deportment before him; so they\nattempted to make Captain Conviction their messenger with it, but\nhe said that he neither durst, nor would petition Emmanuel for\ntraitors; nor be to the Prince an advocate for rebels. Yet withal,\nsaid he, our Prince is good, and you may adventure to send it by\nthe hand of one of your town, provided he went with a rope about\nhis head, and pleaded nothing but mercy.[185]\n\nWell, they made, through fear, their delays as long as they\ncould, and longer than delays were good; but fearing at last the\ndangerousness of them, they thought, but with many a fainting in\ntheir minds, to send their petition by Mr. Desires-awake; so they\nsent for Mr. Desires-awake. Now he dwelt in a very mean cottage in\nMansoul, and he came at his neighbour's request. So they told him\nwhat they had done, and what they would do concerning petitioning,\nand that they did desire of him that he would go therewith to the\nPrince.\n\nThen said Mr. Desires-awake, why should not I do the best I can to\nsave so famous a town as Mansoul from deserved destruction? They\ntherefore delivered the petition to him, and told him how he must\naddress himself to the Prince, and wished him ten thousand good\nspeeds. So he comes to the Prince's pavilion, as the first, and\nasked to speak with his Majesty; so word was carried to Emmanuel,\nand the Prince came out to the man. When Mr. Desires-awake saw the\nPrince, he fell flat with his face to the ground, and cried out,\noh that Mansoul might live before thee! and with that he presented\nthe petition. The which when the Prince had read, he turned away\nfor a while and wept, but, refraining himself, he turned again\nto the man, who all this while lay crying at his feet as at the\nfirst, and said to him, Go thy way to thy place, and I will consider\nof thy requests.\n\nNow you may think that they of Mansoul that had sent him, what with\nguilt, and what with fear, lest their petition should be rejected,\ncould not but look with many a long look, and that too with strange\nworkings of heart, to see what would become of their petition. At\nlast, they saw their messenger coming back; so when he was come,\nthey asked him how he fared, what Emmanuel said, and what was\nbecome of the petition. But he told them that he would be silent\ntill he came to the prison to my Lord Mayor, my Lord Will-be-will,\nand Mr. Recorder. So he went forwards towards the prison-house,\nwhere the men of Mansoul lay bound. But oh! what a multitude flocked\nafter to hear what the messenger said. So when he was come and had\nshown himself at the grate of the prison, my Lord Mayor himself\nlooked as white as a clout, the Recorder also did quake; but they\nasked and said, Come, good sir, what did the great Prince say to\nyou? Then said Mr. Desires-awake, when I came to my Lord's pavilion,\nI called, and he came forth; so I fell prostrate at his feet, and\ndelivered to him my petition, for the greatness of his person, and\nthe glory of his countenance would not suffer me to stand upon my\nlegs. Now as he received the petition, I cried, oh that Mansoul\nmight live before thee! So, when for a while he had looked thereon,\nhe turned him about, and said to his servant, Go thy way to thy\nplace again, and I will consider of thy requests. The messenger\nadded, moreover, and said, The Prince to whom you sent me is such\na one for beauty and glory, that whoso sees him must both love\nand fear him; I, for my part, can do no less; but I know not what\nwill be the end of these things.[186] At this answer they were\nall at a stand; both they in prison, and they that followed the\nmessenger thither to hear the news; nor knew they what or what\nmanner of interpretation to put upon what the Prince had said. Now,\nwhen the prison was cleared of the throng, the prisoners among\nthemselves began to comment upon Emmanuel's words. My Lord Mayor said\nthat the answer did not look with a rugged face; but Will-be-will\nsaid that it betokened evil; and the Recorder, that it was\na messenger of death. Now, they that were left, and that stood\nbehind, and so could not so well hear what the prisoners said,\nsome of them catched hold of one piece of a sentence, and some on\na bit of another; some took hold of what the messenger said, and\nsome of the prisoners' judgment thereon; so none had the right\nunderstanding of things; but you cannot imagine what work these\npeople made, and what a confusion there was in Mansoul now.[187]\n\nFor presently they that had heard what was said, flew about the\ntown; one crying one thing, and another the quite contrary, and\nboth were sure enough they told the truth, for they did hear, they\nsaid, with their ears what was said, and therefore could not be\ndeceived. One would say, We must all be killed; another would say,\nWe must all be saved; and a third would say that the Prince would\nnot be concerned with Mansoul; and a fourth that the prisoners\nmust be suddenly put to death. And as I said, every one stood to\nit that he told his tale the rightest, and that all others but he\nwere out. Wherefore Mansoul had now molestation upon molestation,\nnor could any man know on what to rest the sole of his foot; for\none would go by now, and as he went, if he heard his neighbour\ntell his tale, to be sure he would tell the quite contrary, and\nboth would stand in it that he told the truth. Nay, some of them\nhad got this story by the end, that the Prince did intend to put\nMansoul to the sword. And now it began to be dark; wherefore poor\nMansoul was in sad perplexity all that night until the morning.[188]\n\nBut, so far as I could gather, by the best information that I could\nget, all this hubbub came through the words that the Recorder said,\nwhen he told them that in his judgment the Prince's answer was a\nmessenger of death. It was this that fired the town, and that began\nthe fright in Mansoul, for Mansoul, in former times, did use to\ncount that Mr. Recorder was a seer, and that his sentence was equal\nto the best of oracles, and thus was Mansoul a terror to itself.\n\nAnd now did they begin to feel what was the effects of stubborn\nrebellion, and unlawful resistance against their Prince. I say\nthey now began to feel the effects thereof by guilt and fear, that\nnow had swallowed them up, and who more involved in the one, but\nthey who were most in the other; to wit, the chief of the town of\nMansoul.\n\nTo be brief, when the fame[189] of the fright was out of the town,\nand the prisoners had a little recovered themselves, they take to\nthemselves some heart, and think to petition the Prince for life\nagain. So they did draw up a third petition, the contents whereof\nwere this:--\n\n'Prince Emmanuel the Great, Lord of all worlds, and Master of\nmercy, We, thy poor, wretched, miserable, dying town of Mansoul,\ndo confess unto thy great and glorious Majesty that we have sinned\nagainst thy Father and thee, and are no more worthy to be called\nthy Mansoul, but rather to be cast into the pit. If thou wilt slay\nus, we have deserved it. If thou wilt condemn us to the deep, we\ncannot but say thou art righteous. We cannot complain, whatever\nthou dost, or however thou carriest it towards us. But oh! let\nmercy reign; and let it be extended to us! Oh let mercy take hold\nupon us, and free us from our transgressions, and we will sing of\nthy mercy and of thy judgment. Amen.'\n\nThis petition, when drawn up, was designed to be sent to the Prince\nas the first, but who should carry it, that was the question. Some\nsaid, Let him do it that went with the first; but others thought not\ngood to do that, and that because he sped no better. Now there was\nan old man in the town, and his name was Mr. Good-deed; a man that\nbare only the name, but had nothing of the nature of the thing.\nNow some were for sending of him, but the Recorder was by no means\nfor that, for, said he, we now stand in need of, and are pleading\nfor mercy, wherefore to send our petition by a man of this name\nwill seem to cross the petition itself. Should we make Mr. Good-deed\nour messenger when our petition cries for mercy?\n\n'Besides,' quoth the old gentleman, 'should the Prince now, as he\nreceives the petition, ask him and say, What is thy name? as nobody\nknows but he will, and he should say, Old Good-deed, what, think\nyou, would Emmanuel say but this, Aye! is old Good-deed yet alive\nin Mansoul? then let old Good-deed save you from your distresses?\nAnd if he says so, I am sure we are lost; nor can a thousand of\nold Good-deeds save Mansoul.'[190]\n\nAfter the Recorder had given in his reasons why old Good-deed should\nnot go with this petition to Emmanuel, the rest of the prisoners\nand chief of Mansoul opposed it also, and so old Good-deed was laid\naside, and they agreed to send Mr. Desires-awake again; so they\nsent for him, and desired him that he would a second time go with\ntheir petition to the Prince, and he readily told them he would.\nBut they bid him that in anywise he would take heed that in no\nword or carriage he gave offence to the Prince, for by doing so,\nfor ought we can tell, you may bring Mansoul into utter destruction,\nsaid they.\n\nNow Mr. Desires-awake, when he saw that he must go of this errand,\nbesought that they would grant that Mr. Wet-eyes might go with\nhim. Now this Mr. Wet-eyes was a near neighbour of Mr. Desires,\na poor man, a man of a broken spirit, yet one that could speak\nwell to a petition. So they granted that he should go with him.\nWherefore they address themselves to their business. Mr. Desires\nput a rope upon his head, and Mr. Wet-eyes went with hands wringing\ntogether.[191] Thus they went to the Prince's pavilion.\n\nNow when they went to petition this third time, they were\nnot without thoughts that by often coming they might be a burden\nto the Prince. Wherefore, when they were come to the door of his\npavilion, they first made their apology for themselves, and for\ntheir coming to trouble Emmanuel so often; and they said that they\ncame not hither to-day for that they delighted in being troublesome,\nor for that they delighted to hear themselves talk, but for that\nnecessity caused them to come to his Majesty: they could, they\nsaid, have no rest day nor night, because of their transgressions\nagainst Shaddai, and against Emmanuel, his Son. They also thought\nthat some misbehaviour of Mr. Desires-awake the last time, might\ngive distaste to his Highness, and so cause that he returned from\nso merciful a Prince empty, and without countenance. So when they\nhad made this apology, Mr. Desires-awake cast himself prostrate\nupon the ground as at the first, at the feet of the mighty Prince,\nsaying, Oh that Mansoul might live before thee! and so he delivered\nhis petition. The Prince then having read the petition, turned\naside awhile, as before, and, coming again to the place where\nthe petitioner lay on the ground, he demanded what his name was,\nand of what esteem in the account of Mansoul; for that he, above\nall the multitude in Mansoul, should be sent to him upon such an\nerrand. Then said the man to the Prince, 'Oh let not my Lord be\nangry; and why inquirest thou after the name of such a dead dog\nas I am? Pass by, I pray thee, and take no notice of who I am,\nbecause there is, as thou very well knowest, so great a disproportion\nbetween me and thee. Why the townsmen chose to send me on this\nerrand to my Lord, is best known to themselves, but it could not\nbe for that they thought that I had favour with my Lord. For my\npart, I am out of charity with myself; who then should be in love\nwith me? Yet live I would, and so would I that my townsmen should,\nand because both they and myself are guilty of great transgressions,\ntherefore they have sent me, and I am come in their names to beg\nof my Lord for mercy. Let it please thee therefore to incline to\nmercy, but ask not what thy servants are.'\n\nThen said the Prince, 'And what is he that is become thy companion\nin this so weighty a matter?' So Mr. Desires told Emmanuel that\nhe was a poor neighbour of his, and one of his most intimate\nassociates, and his name, said he, may it please your most excellent\nMajesty, is Wet-eyes, of the town of Mansoul. I know that there\nare many of that name that are naught, but I hope it will be no\noffence to my Lord that I have brought my poor neighbour with me.\n\nThen Mr. Wet-eyes fell on his face to the ground, and made this\napology for his coming with his neighbour to his Lord:--\n\n'O my Lord,' quoth he, 'what I am I know not myself, nor whether\nmy name be feigned or true, especially when I begin to think what\nsome have said, namely, that this name was given me because Mr.\nRepentance was my father. Good men have bad children, and the\nsincere do oftentimes beget hypocrites. My mother also called me\nby this name from the cradle, but whether because of the moistness\nof my brain, or because of the softness of my heart, I cannot tell.\nI see dirt in mine own tears, and filthiness in the bottom of my\nprayers.[192] But I pray thee'--and all this while the gentleman\nwept--'that thou wouldest not remember against us our transgressions, nor\ntake offence at the unqualifiedness of thy servants, but mercifully\npass by the sin of Mansoul, and refrain from the glorifying of\nthy grace no longer.'[193]\n\nSo at his bidding they arose, and both stood trembling before him,\nand he spake to them to this purpose:--\n\n'The town of Mansoul hath grievously rebelled against my Father, in\nthat they have rejected him from being their King, and did choose\nto themselves for their captain a liar, a murderer, and a runagate\nslave. For this Diabolus, and your pretended prince, though once\nso highly accounted of by you, made rebellion against my Father\nand me, even in our palace and highest court there, thinking to\nbecome a prince and king. But being there timely discovered and\napprehended, and for his wickedness bound in chains, and separated\nto the pit with those who were his companions, he offered himself\nto you, and you have received him.\n\n'Now this is, and for a long time hath been an high affront to my\nFather, wherefore my Father sent to you a powerful army to reduce\nyou to your obedience. But you know how those men, their captains,\nand their counsels, were esteemed of you, and what they received\nat your hand. You rebelled against them, you shut your gates upon\nthem, you bid them battle, you fought them, and fought for Diabolus\nagainst them. So they sent to my Father for more power, and I with\nmy men are come to subdue you. But as you treated the servants,\nso you treated their Lord. You stood up in hostile manner against\nme, you shut up your gates against me, you turned the deaf ear\nto me, and resisted as long as you could; but now I have made\na conquest of you. Did you cry me mercy so long as you had hopes\nthat you might prevail against me?[194] But now I have taken the\ntown, you cry. But why did you not cry before, when the white\nflag of my mercy, the red flag of justice, and the black flag\nthat threatened execution, were set up to cite you to it? Now I\nhave conquered your Diabolus, you come to me for favour, but why\ndid you not help me against the mighty? Yet I will consider your\npetition, and will answer it so as will be for my glory.\n\n'Go, bid Captain Boanerges and Captain Conviction bring the prisoners\nout to me into the camp to-morrow, and say you to Captain Judgment\nand Captain Execution, Stay you in the castle, and take good heed\nto yourselves that you keep all quiet in Mansoul until you hear\nfurther from me.' And with that he turned himself from them, and\nwent into his royal pavilion again.[195]\n\nSo the petitioners having received this answer from the Prince,\nreturned as at the first to go to their companions again. But they\nhad not gone far, but thoughts began to work in their minds that no\nmercy as yet was intended by the Prince to Mansoul; so they went\nto the place where the prisoners lay bound; but these workings of\nmind about what would become of Mansoul, had such strong power\nover them, that by that they were come unto them that sent them,\nthey were scarce able to deliver their message.\n\nBut they came at length to the gates of the town--now the townsmen\nwith earnestness were waiting for their return--where many met\nthem, to know what answer was made to the petition. Then they cried\nout to those that were sent, What news from the Prince? and what\nhath Emmanuel said? But they said that they must, as before, go\nup to the prison, and there deliver their message. So away they\nwent to the prison, with a multitude at their heels. Now, when\nthey were come to the grates of the prison, they told the first\npart of Emmanuel's speech to the prisoners; to wit, how he reflected\nupon their disloyalty to his Father and himself, and how they\nhad chose and closed with Diabolus, had fought for him, hearkened\nto him, and been ruled by him, but had despised him and his men.\nThis made the prisoners look pale; but the messengers proceeded,\nand said, He, the Prince, said, moreover, that yet he would consider\nyour petition, and give such answer thereto as would stand with his\nglory. And as these words were spoken, Mr. Wet-eyes gave a great\nsigh. At this they were all of them struck into their dumps, and\ncould not tell what to say. Fear also possessed them in a marvelous\nmanner; and death seemed to sit upon some of their eyebrows.[196]\nNow, there was in the company a notable sharp-witted fellow,\na mean man of estate, and his name was old Inquisitive. This man\nasked the petitioners if they had told out every whit of what\nEmmanuel said. And they answered, Verily, no. Then said Inquisitive,\nI thought so, indeed. Pray, what was it more that he said unto\nyou? Then they paused awhile; but at last they brought out all,\nsaying, The Prince did bid us bid Captain Boanerges and Captain\nConviction bring the prisoners down to him to-morrow; and that\nCaptain Judgment and Captain Execution should take charge of\nthe castle and town till they should hear further from him. They\nsaid also that when the Prince had commanded them thus to do, he\nimmediately turned his back upon them, and went into his royal\npavilion.\n\nBut O how this return, and specially this last clause of it, that\nthe prisoners must go out to the Prince into the camp, brake all\ntheir loins in pieces! Wherefore, with one voice, they set up a\ncry that reached up to the heavens.[197] This done, each of the\nthree prepared himself to die; and the Recorder [conscience] said\nunto them, This was the thing that I feared; for they concluded\nthat to-morrow, by that the sun went down, they should be tumbled\nout of the world. The whole town also counted of no other but\nthat, in their time and order, they must all drink of the same\ncup. Wherefore the town of Mansoul spent that night in mourning,\nand sackcloth, and ashes. The prisoners also, when the time was\ncome for them to go down before the Prince, dressed themselves in\nmourning attire, with ropes upon their heads.[198] The whole town\nof Mansoul also showed themselves upon the wall, all clad in mourning\nweeds, if, perhaps, the Prince, with the sight thereof, might be\nmoved with compassion. But O how the busy-bodies [vain thoughts]\nthat were in the town of Mansoul did now concern themselves! They\ndid run here and there through the streets of the town by companies,\ncrying out as they ran in tumultuous wise, one after one manner,\nand another the quite contrary, to the almost utter distraction\nof Mansoul.\n\nWell, the time is come that the prisoners must go down to the camp,\nand appear before the Prince. And thus was the manner of their\ngoing down. Captain Boanerges went with a guard before them, and\nCaptain Conviction came behind, and the prisoners went down bound in\nchains in the midst; so, I say, the prisoners went in the midst,\nand the guard went with flying colours behind and before, but the\nprisoners went with drooping spirits.\n\nOr, more particularly, thus:\n\nThe prisoners went down all in mourning; they put ropes upon\nthemselves; they went on smiting themselves on the breasts, but\ndurst not lift up their eyes to heaven. Thus they went out at the\ngate of Mansoul, till they came into the midst of the Prince's\narmy, the sight and glory of which did greatly heighten their\naffliction. Nor could they now longer forbear, but cry out aloud,\nO unhappy men! O wretched men of Mansoul! Their chains still mixing\ntheir dolorous notes with the cries of the prisoners, made noise\nmore lamentable.[199]\n\nSo, when they were come to the door of the Prince's pavilion, they\ncast themselves prostrate upon the place. Then one went in and\ntold his Lord that the prisoners were come down. The Prince then\nascended a throne of state, and sent for the prisoners in; who when\nthey came, did tremble before him, also they covered their faces\nwith shame. Now as they drew near to the place where he sat, they\nthrew themselves down before him. Then said the Prince to the\nCaptain Boanerges, Bid the prisoners stand upon their feet. Then\nthey stood trembling before him, and he said, Are you the men that\nheretofore were the servants of Shaddai? And they said, Yes, Lord,\nyes. Then said the Prince again, Are you the men that did suffer\nyourselves to be corrupted and defiled by that abominable one\nDiabolus? And they said, We did more than suffer it, Lord; for we\nchose it of our own mind. The Prince asked further, saying, Could\nyou have been content that your slavery should have continued under\nhis tyranny as long as you had lived? Then said the prisoners,\nYes, Lord, yes; for his ways were pleasing to our flesh, and we\nwere grown aliens to a better state. And did you, said he, when I\ncame up against this town of Mansoul, heartily wish that I might\nnot have the victory over you? Yes, Lord, yes, said they. Then\nsaid the Prince, And what punishment is it, think you, that you\ndeserve at my hand for these and other your high and mighty sins?\nAnd they said, Both death and the deep,[200] Lord; for we have\ndeserved no less. He asked again if they had aught to say for\nthemselves, why the sentence that they confessed that they had\ndeserved should not be passed upon them? And they said, We can say\nnothing, Lord; thou art just, for we have sinned. Then said the\nPrince, And for what are those ropes on your heads? The prisoners\nanswered, These ropes [sins] are to bind us withal to the place of\nexecution, if mercy be not pleasing in thy sight. So he further\nasked, if all the men in the town of Mansoul were in this confession\nas they? And they answered, All the natives [powers of the soul],\nLord; but for the Diabolonians [corruptions and lusts] that came\ninto our town when the tyrant got possession of us, we can say\nnothing for them.[201]\n\nThen the Prince commanded that a herald should be called, and that\nhe should, in the midst, and throughout the camp of Emmanuel,\nproclaim, and that with sound of trumpet, that the Prince, the\nSon of Shaddai, had, in his Father's name, and for his Father's\nglory, gotten a perfect conquest and victory over Mansoul, and\nthat the prisoners should follow him, and say, Amen. So this was\ndone as he had commanded. And presently the music that was in the\nupper region sounded melodiously. The captains that were in the\ncamp shouted, and the soldiers did sing songs of triumph to the\nPrince, the colours waved in the wind, and great joy was everywhere,\nonly it was wanting as yet in the hearts of the men of Mansoul.[202]\n\nThen the Prince called for the prisoners to come and to stand\nagain before him, and they came and stood trembling. And he said\nunto them, The sins, trespasses, iniquities, that you, with the\nwhole town of Mansoul, have from time to time committed against\nmy Father and me, I have power and commandment from my Father to\nforgive to the town of Mansoul; and do forgive you accordingly.\nAnd having so said, he gave them written in parchment, and sealed\nwith seven seals, a large and general pardon, commanding both my\nLord Mayor, my Lord Will-be-will, and Mr. Recorder, to proclaim,\nand cause it to be proclaimed to-morrow by that the sun is up,\nthroughout the whole town of Mansoul.\n\nMoreover, the Prince stripped the prisoners of their mourning weeds,\nand gave them 'beauty for ashes, the oil of joy for mourning, and\nthe garment of praise for the spirit of heaviness' (Isa 61:3)\n\nThen he gave to each of the three, jewels of gold, and precious\nstones, and took away their ropes, and put chains of gold about\ntheir necks, and ear-rings in their ears. Now the prisoners, when\nthey did hear the gracious words of Prince Emmanuel, and had beheld\nall that was done unto them, fainted almost quite away; for the\ngrace, the benefit, the pardon, was sudden, glorious, and so big,\nthat they were not able, without staggering, to stand up under\nit.[203] Yea, my Lord Will-be-will swooned outright; but the Prince\nstepped to him, put his everlasting arms under him, embraced\nhim, kissed him, and bid him be of good cheer, for all should be\nperformed according to his word. He also did kiss, and embrace,\nand smile upon the other two that were Will-be-will's companions,\nsaying, Take these as further tokens of my love, favour, and\ncompassion to you; and I charge you, that you, Mr. Recorder, tell\nin the town of Mansoul what you have heard and seen.\n\nThen were their fetters broken to pieces before their faces, and\ncast into the air, and their steps[204] were enlarged under them.\nThen they fell down at the feet of the Prince, and kissed his\nfeet, and wetted them with tears; also they cried out with a mighty\nstrong voice, saying, 'Blessed be the glory of the Lord from this\nplace' (Eze 3:12). So they were bid rise up, and go to the town,\nand tell to Mansoul what the Prince had done. He commanded also\nthat one with a pipe and tabor should go and play before them all\nthe way into the town of Mansoul. Then was fulfilled what they never\nlooked for, and they were made to possess that which they never\ndreamed of.[205] The Prince also called for the noble Captain\nCredence, and commanded that he and some of his officers should\nmarch before the noble men of Mansoul with flying colours into\nthe town. He gave also unto Captain Credence a charge, that about\nthat time that the Recorder did read the general pardon in the town\nof Mansoul, that at that very time he should with flying colours\nmarch in at Eye-gate with his ten thousands at his feet, and that\nhe should so go until he came by the high street of the town,\nup to the castle gates, and that himself should take possession\nthereof against his Lord came thither. He commanded, moreover,\nthat he should bid Captain Judgment and Captain Execution to leave\nthe stronghold to him, and to withdraw from Mansoul, and to return\ninto the camp with speed unto the Prince.\n\nAnd now was the town of Mansoul also delivered from the terror of\nthe first four captains and their men.[206]\n\n[CHAPTER IX]\n\n[CONTENTS:--The liberated prisoners return to Mansoul, where they\nare received with great joy--The inhabitants request Emmanuel to\ntake up his residence among them--He consents--Makes a triumphal\nentry amid the shouts of the people--The town is new modeled, and\nthe image of Shaddai erected.]\n\nWell, I told you before how the prisoners were entertained by the\nnoble Prince Emmanuel, and how they behaved themselves before him,\nand how he sent them away to their home with pipe and tabor going\nbefore them. And now you must think that those of the town that\nhad all this while waited to hear of their death, could not but\nbe exercised with sadness of mind, and with thoughts that pricked\nlike thorns. Nor could their thoughts be kept to any one point; the\nwind blew with them all this while at great uncertainties, yea,\ntheir hearts were like a balance that had been disquieted with a\nshaking hand. But at last, as they with many a long look looked\nover the wall of Mansoul, they thought that they saw some returning\nto the town; and thought again, Who should they be too, who should\nthey be? At last they discerned that they were the prisoners;\nbut can you imagine how their hearts were surprised with wonder,\nespecially when they perceived also in what equipage and with what\nhonour they were sent home? They went down to the camp in black,\nbut they came back to the town in white; they went down to the\ncamp in ropes, they came back in chains of gold; they went down\nto the camp with their feet in fetters, but came back with their\nsteps enlarged under them; they went also to the camp looking\nfor death, but they came back thence with assurance of life; they\nwent down to the camp with heavy hearts, but came back again with\npipe and tabor playing before them. So, so soon as they were come\nto Eye-gate, the poor and tottering town of Mansoul adventured to\ngive a shout, and they gave such a shout as made the captains in\nthe Prince's army leap at the sound thereof.\n\nAlas for them, poor hearts! who could blame them, since their dead\nfriends were come to life again? for it was to them as life from\nthe dead, to see the ancients of the town of Mansoul shine in\nsuch splendour. They looked for nothing but the axe and the block;\nbut behold, joy and gladness, comfort and consolation, and such\nmelodious notes attending of them that was sufficient to make a\nsick man well. So when they came up, they saluted each other with\nWelcome! welcome! and blessed be he that has spared you (Isa\n33:24). They added also, We see it is well with you, but how must\nit go with the town of Mansoul? and, Will it go well with the town\nof Mansoul? said they. Then answered them the Recorder and my Lord\nMayor, Oh tidings! glad tidings! good tidings of good and of great\njoy to poor Mansoul! Then they gave another shout that made the\nearth to ring again. After this they inquired yet more particularly\nhow things went in the camp, and what message they had from Emmanuel\nto the town, So they told them all passages that had happened\nto them at the camp, and everything that the Prince did to them.\nThis made Mansoul wonder at the wisdom and grace of the Prince\nEmmanuel. Then they told them what they had received at his hands\nfor the whole town of Mansoul; and the Recorder delivered it in\nthese words--PARDON, PARDON, PARDON for Mansoul; and this shall\nMansoul know to-morrow. Then he commanded, and they went and\nsummoned Mansoul to meet together in the market-place to-morrow,\nthere to hear their general pardon read.\n\nBut who can think what a turn, what a change, what an alteration\nthis hint of things did make in the countenance of the town of\nMansoul! No man of Mansoul could sleep that night for joy;[207]\nin every house there was joy and music, singing and making merry,\ntelling and hearing of Mansoul's happiness, was then all that\nMansoul had to do; and this was the burden of all their song--Oh,\nmore of this at the rising of the sun! more of this to-morrow! Who\nthought yesterday, would one say, that this day would have been\nsuch a day to us? And who thought, that saw our prisoners go down\nin irons, that they would have returned in chains of gold! yea, they\nthat judged themselves as they went to be judged of their judge,\nwere by his mouth acquitted, not for that they were innocent, but\nof the Prince's mercy, and sent home with pipe and tabor. But is\nthis the common custom of princes? do they use to show such kind\nof favours to traitors? No! this is only peculiar to Shaddai, and\nunto Emmanuel. his Son.[208]\n\nNow morning drew on apace, wherefore the Lord Mayor, the Lord\nWill-be-will, and Mr. Recorder came down to the market-place at\nthe time that the Prince had appointed, where the townsfolk were\nwaiting for them; and when they came, they came in that attire and\nin that glory that the Prince had put them into the day before, and\nthe street was lightened with their glory. So the Mayor, Recorder,\nand my Lord Will-be-will drew down to Mouth-gate, which was at the\nlower end of the market-place, because that of old time was the\nplace where they used to read public matters. Thither therefore\nthey came in their robes, and their tabret went before them. Now\nthe eagerness of the people to know the full of the matter was\ngreat.\n\nThen the Recorder stood up upon his feet, and first beckoning with\nhis hand for a silence, he read out with loud voice the pardon.\nBut when he came to these words, 'The Lord, the Lord God, merciful\nand gracious, pardoning iniquity, transgression, and sin'(Exo 34:6);\nand to these, 'all manner of sin and blasphemy shall be forgiven,'\n&c. (Mark 3:28); they could not forbear but leap for joy. For this\nyou must know, that there was conjoined herewith every man's name\nin Mansoul; also the seals of the pardon made a brave show.[209]\n\nWhen the Recorder had made an end of reading the pardon, the townsmen\nran up upon the walls of the town, and leaped and skipped thereon\nfor joy; and bowed themselves seven times with their faces towards\nEmmanuel's pavilion, and shouted out aloud for joy, and said, Let\nEmmanuel live for ever! Then order was given to the young men in\nMansoul, that they should ring the bells for joy. So the bells\ndid ring, and the people sing, and the music go in every house in\nMansoul.[210]\n\nWhen the Prince had sent home the three prisoners of Mansoul with\njoy, and pipe, and tabor; he commanded his captains, with all the\nfield-officers and soldiers throughout his army, to be ready in\nthat morning that the Recorder should read the pardon in Mansoul,\nto do his further pleasure. So the morning, as I have showed, being\ncome, just as the Recorder had made an end of reading the pardon,\nEmmanuel commanded that all the trumpets in the camp should sound,\nthat the colours should be displayed, half of them upon Mount\nGracious, and half of them upon Mount Justice.[211] He commanded\nalso that all the captains should show themselves in all their\nharness, and that the soldiers should shout for joy. Nor was\nCaptain Credence, though in the castle, silent in such a day, but\nhe, from the top of the hold, showed himself with sound of trumpet\nto Mansoul, and to the Prince's camp.\n\nThus have I showed you the manner and way that Emmanuel took to\nrecover the town of Mansoul from under the hand and power of the\ntyrant Diabolus.\n\nNow when the Prince had completed these, the outward ceremonies of\nhis joy, he again commanded that his captains and soldiers should\nshow unto Mansoul some feats of war. So they presently addressed\nthemselves to this work. But oh, with what agility, nimbleness,\ndexterity, and bravery did these military men discover their skill\nin feats of war to the now gazing town of Mansoul!\n\nThey marched, they counter-marched, they opened to the right and\nleft, they divided and subdivided, they closed, they wheeled, made\ngood their front and rear with their right and left wings, and\ntwenty things more, with that aptness, and then were all as they\nwere again, that they took, yea, ravished the hearts that were\nin Mansoul to behold it. But add to this, the handling of their\narms, the managing of their weapons of war, were marvellous taking\nto Mansoul and me.[212]\n\nWhen this action was over, the whole town of Mansoul came out as\none man to the Prince in the camp to thank him, and praise him for\nhis abundant favour, and to beg that it would please his grace to\ncome unto Mansoul with his men, and there to take up their quarters\nfor ever. And this they did in most humble manner, bowing themselves\nseven times to the ground before him. Then said he, All peace be\nto you. So the town came nigh, and touched with the hand the top\nof his golden scepter, and they said, Oh that the Prince Emmanuel,\nwith his captains and men of war, would dwell in Mansoul for ever;\nand that his battering-rams and slings might be lodged in her for\nthe use and service of the Prince, and for the help and strength\nof Mansoul. 'For,' said they, 'we have room for thee, we have\nroom for thy men, we have also room for thy weapons of war, and a\nplace to make a magazine for thy carriages. Do it, Emmanuel, and\nthou shalt be King and Captain in Mansoul for ever. Yea govern\nthou also according to all the desire of thy soul, and make thou\ngovernors and princes under thee of thy captains and men of war, and\nwe will become thy servants, and thy laws shall be our direction.'\n\nThey added, moreover, and prayed his Majesty to consider thereof;\n'for,' said they, 'if now, after all this grace bestowed upon us\nthy miserable town of Mansoul, thou shouldest withdraw, thou and\nthy captains from us, the town of Mansoul will die.[213] Yea,' said\nthey, 'our blessed Emmanuel, if thou shouldest depart from us now\nthou hast done so much good for us, and showed so much mercy unto\nus; what will follow but that our joy will be as if it had not been,\nand our enemies will a second time come upon us with more rage\nthan at the first. Wherefore, we beseech thee, O thou the desire\nof our eyes, and the strength and life of our poor town, accept\nof this motion that now we have made unto our Lord, and come and\ndwell in the midst of us, and let us be thy people. Besides, Lord,\nwe do not know but that to this day many Diabolonians may be yet\nlurking in the town of Mansoul, and they will betray us when thou\nshalt leave us, into the hand of Diabolus again; and who knows\nwhat designs, plots, or contrivances have passed betwixt them about\nthese things already; loth we are to fall again into his horrible\nhands. Wherefore, let it please thee to accept of our palace for\nthy place of residence, and of the houses of the best men in our\ntown for the reception of thy soldiers, and their furniture.'[214]\n\nThen said the Prince, 'If I come to your town, will you suffer\nme further to prosecute that which is in mine heart against mine\nenemies and yours, yea, will you help me in such undertakings?'\n\nThey answered, 'We know not what we shall do; we did not think\nonce that we should have been such traitors to Shaddai as we have\nproved to be; what then shall we say to our Lord? Let him put no\ntrust in his saints, let the Prince dwell in our castle, and make\nof our town a garrison, let him set his noble captains, and his\nwarlike soldiers over us. Yea, let him conquer us with his love,\nand overcome us with his grace, and then surely shall he be but\nwith us, and help us, as he was, and did that morning that our\npardon was read unto us, we shall comply with this, our Lord, and\nwith his ways, and fall in with his word against the mighty.\n\n'One word more, and thy servants have done, and in this will\ntrouble our Lord no more. We know not the depth of the wisdom of\nthee our Prince. Who could have thought that had been ruled by his\nreason, that so much sweet as we do now enjoy should have come\nout of those bitter trials wherewith we were tried at the first?\nbut, Lord, let light go before, and let love come after; yea, take\nus by the hand, and lead us by thy counsels, and let this always\nabide upon us, that all things shall be for the best for thy\nservants, and come to our Mansoul, and do as it pleaseth thee. Or,\nLord, come to our Mansoul, do what thou wilt, so thou keepest us\nfrom sinning, and makest us serviceable to thy Majesty.'[215]\n\nThen said the Prince to the town of Mansoul again, 'Go, return to\nyour houses in peace, I will willingly in this comply with your\ndesires. I will remove my royal pavilion, I will draw up my forces\nbefore Eye-gate to-morrow, and so will march forwards into the\ntown of Mansoul. I will possess myself of your castle of Mansoul,\nand will set my soldiers over you; yea, I will yet do things in\nMansoul that cannot be paralleled in any nation, country or kingdom\nunder heaven.'\n\nThen did the men of Mansoul give a shout, and returned unto their\nhouses in peace; they also told to their kindred and friends the\ngood that Emmanuel had promised to Mansoul. And to-morrow, said\nthey, he will march into our town, and take up his dwelling, he\nand his men in Mansoul.\n\nThen went out the inhabitants of the town of Mansoul with haste to\nthe green trees, and to the meadows, to gather boughs and flowers,\ntherewith to strew the streets against their Prince, the Son\nof Shaddai, should come; they also made garlands, and other fine\nworks, to betoken how joyful they were, and should be to receive\ntheir Emmanuel into Mansoul; yea, they strewed the street quite from\nEye-gate to the castle-gate, the place where the Prince should be.\nThey also prepared for his coming what music the town of Mansoul\nwould afford, that they might play before him to the palace, his\nhabitation.\n\nSo, at the time appointed, he makes his approach to Mansoul, and the\ngates were set open for him, there also the ancients and elders of\nMansoul met him, to salute him with a thousand welcomes. Then he\narose and entered Mansoul, he and all his servants. The elders of\nMansoul did also go dancing before him till he came to the castle\ngates. And this was the manner of his going up thither. He was clad\nin his golden armour, he rode in his royal chariot, the trumpets\nsounded about him, the colours were displayed, his ten thousands\nwent up at his feet, and the elders of Mansoul danced before\nhim.[216] And now were the walls of the famous town of Mansoul\nfilled with the tramplings of the inhabitants thereof, who went up\nthither to view the approach of the blessed Prince, and his royal\narmy. Also the casements, windows, balconies, and tops of the houses\nwere all now filled with persons of all sorts to behold how their\ntown was to be filled with good. [217] Now when he was come so far\ninto the town as to the Recorder's house, he commanded that one\nshould go to Captain Credence, to know whether the castle of Mansoul\nwas prepared to entertain his Royal Presence, for the preparation of\nthat was left to that captain, and word was brought that it was\n(Acts 15:9).[218] Then was Captain Credence commanded also to come\nforth with his power to meet the Prince, the which was, as he had\ncommanded, done, and he conducted him into the castle (Eph 3:17).\nThis done, the Prince that night did lodge in the castle with his\nmighty captains and men of war, to the joy of the town of Mansoul.\nNow the next care of the townsfolk was how the captains and soldiers\nof the Prince's army should be quartered among them, and the care\nwas not how they should shut their hands of them, but how they\nshould fill their houses with them; for every man in Mansoul now had\nthat esteem of Emmanuel and his men, that nothing grieved them more\nthan because they were not enlarged enough, every one of them to\nreceive the whole army of the Prince, yea, they counted it their\nglory to be waiting upon them, and would in those days run at their\nbidding like lackeys. At last they came to this result:--1. That\nCaptain Innocency should quarter at Mr. Reason's. 2. That Captain\nPatience should quarter at Mr. Mind's. This Mr. Mind was formerly\nthe Lord Will-be-will's clerk, in time of the late rebellion. 3. It\nwas ordered that Captain Charity should quarter at Mr. Affection's\nhouse. 4. That Captain Good-hope should quarter at my Lord Mayor's.\nNow for the house of the Recorder, himself desired, because his\nhouse was next to the castle, and because from him it was ordered by\nthe Prince, that, if need be, the alarm should be given to Mansoul;\nit was, I say, desired by him that Captain Boanerges and Captain\nConviction should take up their quarters with him, even they and all\ntheir men. 5. As for Captain Judgment and Captain Execution, my Lord\nWill-be-will took them, and their men to him, because he was to rule\nunder the Prince for the good of the town of Mansoul now, as he had\nbefore, under the tyrant Diabolus for the hurt and damage thereof\n(Rom 6:19; Eph 3:17). 6. And throughout the rest of the town were\nquartered Emmanuel's forces, but Captain Credence with his men abode\nstill in the castle. So the Prince, his captains, and his soldiers\nwere lodged in the town of Mansoul.[219] Now the ancients and elders\nof the town of Mansoul thought that they never should have enough of\nthe Prince Emmanuel; his person, his actions, his words, and\nbehaviour, were so pleasing, so taking, so desirable to them.\nWherefore, they prayed him, that though the castle of Mansoul was\nhis place of residence, and they desired that he might dwell there\nfor ever, yet that he would often visit the streets, houses, and\npeople of Mansoul. For, said they, Dread Sovereign, thy presence,\nthy looks, thy smiles, thy words, are the life, and strength, and\nsinews of the town of Mansoul.[220] Besides this, they craved that\nthey might have, without difficulty or interruption, continual\naccess unto him, so for that very purpose he commanded that the\ngates should stand open, that they might there see the manner of his\ndoings, the fortifications of the place, and the royal mansion-house\nof the Prince. When he spake they all stopped their mouths and gave\naudience; and when he walked, it was their delight to imitate him in\nhis goings. Now upon a time Emmanuel made a feast for the town of\nMansoul, and upon the feasting-day the townsfolk were come to the\ncastle to partake of his banquet. And he feasted them with all\nmanner of outlandish food, food that grew not in the fields of\nMansoul, nor in all the whole Kingdom of Universe. It was food that\ncame from his Father's court, and so there was dish after dish set\nbefore them, and they were commanded freely to eat. But still when a\nfresh dish was set before them, they would whisperingly say to each\nother, What is it? (Exo 16:15) [221] For they wist not what to call\nit. They drank also of the water that was made wine; and were very\nmerry with him. There was music also all the while at the table, and\nman did eat angels' food, and had honey given him out of the rock.\nSo Mansoul did eat the food that was peculiar to the court, yea,\nthey had now thereof to the full (Psa 78:24,25). [222] I must not\nforget to tell you that as at this table there were musicians, so\nthey were not those of the country, nor yet of the town of Mansoul;\nbut they were the masters of the songs that were sung at the court\nof Shaddai.[223] Now after the feast was over, Emmanuel was for\nentertaining the town of Mansoul with some curious riddles of\nsecrets drawn up by his Father's secretary, by the skill and wisdom\nof Shaddai; the like to these there is not in any kingdom. These\nriddles were made upon the King Shaddai himself, and upon Emmanuel\nhis Son, and upon his wars and doings with Mansoul. Emmanuel also\nexpounded unto them some of those riddles himself, but oh how they\nwere lightened! They saw what they never saw, they could not have\nthought that such rarities could have been couched in so few and\nsuch ordinary words. I told you before whom these riddles did\nconcern; and as they were opened, the people did evidently see it\nwas so. Yea, they did gather that the things themselves were a kind\nof portraiture, and that of Emmanuel himself; for when they read in\nthe scheme where the riddles were writ, and looked in the face of\nthe Prince, things looked so like the one to the other that Mansoul\ncould not forbear but say, This is the Lamb, this is the Sacrifice,\nthis is the Rock, this is the Red Cow, this is the Door, and this is\nthe way; with a great many other things more.[224] And thus he\ndismissed the town of Mansoul. But can you imagine how the people of\nthe corporation were taken with this entertainment? Oh they were\ntransported with joy, they were drowned with wonderment, while they\nsaw and understood, and considered what their Emmanuel entertained\nthem withal, and what mysteries he opened to them; and when they\nwere at home in their houses, and in their most retired places, they\ncould not but sing of him, and of his actions. Yea, so taken were\nthe townsmen now with their Prince, that they would sing of him in\ntheir sleep. Now it was in the heart of the Prince Emmanuel to new\nmodel the town of Mansoul, and to put it into such a condition as\nmight be more pleasing to him, and that might best stand with the\nprofit and security of the now flourishing town of Mansoul. He\nprovided also against insurrections at home, and invasions from\nabroad; such love had he for the famous town of Mansoul. Wherefore\nhe first of all commanded that the great slings that were brought\nfrom his Father's court, when he came to the war of Mansoul, should\nbe mounted, some upon the battlements of the castle, some upon the\ntowers, for there were towers in the town of Mansoul, towers new\nbuilt by Emmanuel since he came thither.[225] There was also an\ninstrument invented by Emmanuel, that was to throw stones from the\ncastle of Mansoul, out at Mouth-gate; an instrument that could not\nbe resisted, nor that would miss of execution; wherefore for the\nwonderful exploits that it did when used, it went without a name,\nand it was committed to the care of, and to be managed by the brave\ncaptain, the Captain Credence, in case of war.[226] This done,\nEmmanuel called the Lord Will-be-will to him, and gave him in\ncommandment to take care of the gates, the wall, and towers in\nMansoul. Also the Prince gave him the militia into his hand; and a\nspecial charge to withstand all insurrections and tumults that might\nbe made in Mansoul, against the peace of our Lord the King, and the\npeace and tranquillity of the town of Mansoul. He also gave him in\ncommission, that if he found any of the Diabolonians lurking in any\ncorner in the famous town of Mansoul, he should forthwith apprehend\nthem, and stay them, or commit them to safe custody, that they may\nbe proceeded against according to law. Then he called unto him the\nLord Understanding, who was the old Lord Mayor, he that was put out\nof place when Diabolus took the town, and put him into his former\noffice again, and it became his place for his lifetime. He bid him\nalso that he should build him a palace near Eye-gate, and that he\nshould build it in fashion like a tower for defence. He bid him also\nthat he should read in the Revelation of Mysteries[227] all the days\nof his life, that he might know how to perform his office aright. He\nalso made Mr. Knowledge the Recorder; not of contempt to old Mr.\nConscience, who had been Recorder before; but for that it was in his\nprincely mind to confer upon Mr. Conscience another employ; of which\nhe told the old gentleman he should know more hereafter. Then he\ncommanded that the image of Diabolus should be taken down from the\nplace where it was set up, and that they should destroy it utterly,\nbeating of it into powder, and casting it unto the wind, without the\ntown-wall; and that the image of Shaddai his Father should be set up\nagain, with his own, upon the castle gates, and that it should be\nmore fairly drawn than ever; forasmuch as both his Father and\nhimself were come to Mansoul in more grace and mercy than heretofore\n(Rev 22:4). He would also that his name should be fairly engraven\nupon the front of the town, and that it should be done in the best\nof gold, for the honour of the town of Mansoul.[228]\n\n***\n\nTHE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO\nHEAVEN:\n\nTOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME\nDIRECTIONS HOW TO RUN SO AS TO OBTAIN.\n\n'And it came to pass, when they had brought them forth abroad,\nthat he said, Escape for thy life; look not behind thee, neither\nstay thou in all the plain: escape to the mountain, lest thou be\nconsumed.'--Genesis 19:17.\n\nLondon: Printed for John Marshall, at the Bible in Gracechurch\nStreet, 1698.\n\nADVERTISEMENT BY THE EDITOR.\n\nAbout forty years ago a gentleman, in whose company I had commenced\nmy pilgrimage, and who had joined me in communion with a Baptist\nchurch, about four years previously, came to my house one Monday\nmorning, greatly delighted with the sermon which our pastor had\npreached on the previous day, while I was engaged in superintending\nthe Sunday school. It had caused a very remarkable sensation, which,\nif properly followed up, bid fair to occasion an extraordinary\nrevival of religion in the neighbourhood. He, with the deacons,\nhad begged of our minister to fill up his outline, and prepare\nthe sermon for publication, to which he had consented. He wished\nto ascertain from me, as a publisher, the expense of printing\nfive thousand copies, being sure that the sale of it would be\nunprecedented, not only throughout the kingdom, but as far as\nthe English language was spoken. In about a week, the copy fairly\nwritten was left with me. The text was Hebrews 12:1, 'Let us run\nwith patience the race that is set before us.' After the introduction\nthat all men desire heaven, but all do not run for it--the word\nrun was explained as a flying, pressing, persevering. Then seven\nreasons, and nine directions, were followed by nine motives and\nnine uses. This, and the striking ideas and language of the sermon,\nbrought Bunyan to my recollection, and, on comparison, it proved\nto be the Heavenly Footman, with very slight alterations. Having\nthen very recently purchased a neat edition of the book, at a very\nlow price, my inquiry was, whether they would not prefer having\nthe book in its genuine state, especially as it was ready for\ndelivery. I need not add, that all thoughts of circulating the\nsermon was at once abandoned. In conversation with my excellent\npastor, who afterwards for many years bore the honour of a D.D.,\nhe acknowledge his obligation to me for detecting the plagiarism\nbefore the sermon was published, and explained to me that, when\nvery young, he had read Bunyan's Heavenly Footman with intense\ninterest, and made a full analysis of it, in the shape of notes,\nwhich, having committed to memory, he preached to a very delighted\nand deeply impressed congregation; that after a lapse of many\nyears, looking over the outlines of his early sermons, he was\nstruck with it, and believing it to be his own composition, had\nagain used it with such extraordinary success, as led his deacons\nand members to request him to print it. Doubtless Bunyan being\ndead has often similarly spoken--may his voice never be lost in\nsilence or be forgotten.\n\nThe title of 'Heavenly Footman' was probably suggested by the words\nof the prophet Jeremiah, 'If thou hast run with the footmen, and\nthey have wearied thee, then how canst thou contend with horses?\nAnd in the land of peace thou trustedst, then how wilt thou do\nin the swelling of Jordan?' (12:5), and 'Let us run with patience\nthe race that is set before us' (Heb 12:1). The word footman does\nnot refer to that class of servants who are badged and dressed in\nlivery to gratify the pride of their masters, nor to that description\nof foot-soldiers or infantry, whose business is designated by the\nblood-stained colour of their clothes. But it refers to those who\nare travelling on foot to a distant country, engaged on a pilgrimage\nfrom earth to heaven. It is worthy of remark, that the whole of\nthe children of God, of every age and clime, class and kindred,\nthe richest and the poorest, all are upon terms of perfect equality\nin running the race set before them. No wealth, nor grade, can\nprocure a horse to carry them, or a carriage to ride in; all must\nrun on foot. The only carriage for the foot-sore, weary pilgrim\nis the bosom of Christ; he carries the lambs in his bosom, and\nthere is room enough for all; the poorest labourer and the noblest\naristocrat meet there upon a level with each other; there is no\nfirst class for the rich, and parliamentary train for the poor.\nIt is all first class. In the varied adventures of Christian and\nhis associates, and of Christiana, her children, and her lovely\nfriend Mercy, they never ride. The little one is led by the hand\nup the steep and rough hill Difficulty, but his own feet carry him\nthroughout the wearisome road. The only carriage was the fiery\nchariot which carried the soul of the martyred Faithful to the\nCelestial City; there is no riding to heaven while in the body.\nWealth may procure many pleasures to clog the soul in its journey.\nIt may purchase indulgencies; it may incline some disciples to look\nat sinful imperfections through the wrong end of the telescope;\nit may purchase prayers--but devotional exercises, bought by gold,\nwill freeze the soul. It is the poor disciple that receives the\nfaithful admonitions of his equally poor fellow-saints. The rich\nhave more ceremony, while the labourer enjoys more richly, more\nfree from restraint, the warm outpourings of a devotional spirit.\nStill there is nothing to prevent the greatest nobleman or monarch\nfrom running to heaven in company with the disciples of our lowly\nMaster. If he refuses this road and this company, he must pursue\nhis downward course to destruction.\n\nThe order in which the allegorical works of Bunyan were written,\nvery naturally suggest itself from his own narratives, and from\nthe dates of their publication. It was thus, while suffering his\ntedious and dangerous imprisonment for Christ's sake, he was led\nto write an account of the dealings of God with his soul, which\nwork he published in 1666, under the title of Grace Abounding to\nthe Chief of Sinners. While engaged in writing this remarkable\nnarrative, the almost unbounded allegorical powers of his mind\nwere brought into exercise--\n\n\n'And thus it was: I writing of the way\nAnd race of saints, in this our gospel-day,\nFell suddenly into an allegory\nAbout their journey, and the way to glory.'\n\n\nHaving finished his Grace Abounding, he allowed his fertile imagination\nits full scope, and again wrote the result of his experience in\nthe form of an allegorical narrative, called the Pilgrim's Progress\nfrom this World to that which is to Come. At first the thoughts\npressed upon him as fast as he could write them, yet he says--\n\n\n'I did not think\nTo show to all the world my pen and ink\nIn such a mode.'\n\n\nAnd it was several years before he ventured to publish his beautiful\nallegory. He was released from prison in 1672, having been chosen\nin the previous year to be the pastor, or ministering elder of the\nchurch at Bedford. His time was then much occupied in re-organizing\nthe church, after years of tempest and fiery persecution. At length,\nhaving overcome his own and his friends' reluctance to publish so\nsolemn a work on the conversion of a sinner and his way to heaven,\nin the form of an allegory, the Pilgrim's Progress was printed in\n1678. The wonderful popularity of this book, and the great good\nit produced, led him again to turn his Grace Abounding into a\ndifferent form of narrative, in the more profound allegory of the\nHoly War; this was published in 1682, and in two years afterwards\nhe completed the Pilgrim by a delightful second part. His long\nincarceration, followed by sudden and great activity, probably\nbrought down his robust constitution; and as the end of his course\ndrew nigh, he was doubly diligent, for in 1688, before his death-day,\nwhich was in August, he published six important treatises, and\nhad prepared fourteen or fifteen others for the press. Among these\nwere his final and almost dying instructions to the pilgrim, under\nthe title of The Heavenly Footman, the man whom he describes in\nthe poetical apology to the Pilgrim's Progress, as he that\n\n\n'Runs and runs,\nTill he unto the gate of glory comes.'\n\n\nThis treatise sheds a lustre over the latter days of our immortal\nallegorist. It is evidently the production of a mind expanded and\nchastened with the rich experience of sanctified age. In it we\nare reminded of those important directions to heavenly footmen,\ncontained in his most admired books. Is there a Slough of Despond\nto be passed, and a hill Difficulty to be overcome? Here the footman\nis reminded of 'many a dirty step, many a high hill, a long and\ntedious journey through a vast howling wilderness'; but he is\nencouraged, 'the land of promise is at the end of the way.' Must\nthe man that would win eternal glory draw his sword, put on his\nhelmet, and fight his way into the temple--the heavenly footman\nmust press, crowd, and thrust through all that stand between heaven\nand his soul. Did Ignorance, who perished from the way, say to\nthe pilgrims, 'You go so fast, I must stay awhile behind?' He who\nruns to heaven is told that the heavy-heeled, lazy, wanton, and\nfoolish professor will not attain the prize. The wicket-gate,\nat the head of the way, is all-important; none can get to heaven\nunless they enter by Christ, the door and way, so the footman is\nreminded that it matters not how fast he runs, he can never attain\nthe prize, if he is in the wrong road. Did the pilgrims so severely\nsuffer from entering upon Byepath-meadow, and even after that\nbitter experience were they again misled into a bye path, by a\nblack man clothed in white raiment? Our footman is warned--Beware\nthen of bye and crooked paths that lead to death and damnation; the\nway to heaven is one, still there are many well-beaten bye paths\nthat butt or shoot down upon it, and which lead to destruction.\nTo prevent vain and foolish company from calling you out of the\npath, or from loitering in it, say, I am in haste, I am running\nfor a prize; if I win I am made, I win ALL; if I lose I lose all,\nand am undone. So it was with Faithful when even Christian, who\nsaw him before, cried Ho ho, so ho. Faithful answered, 'No, I\nam upon my life, the avenger of blood is behind me.' In the same\nway the pilgrims refused the invitations of Demas with his silver\nmine. No, says the heavenly footman, I am running for heaven, for\nmy soul, for God, for Christ, from hell and everlasting damnation.\nDid the poor pilgrims go grunting, puffing, and sighing, one\ntumbleth over a bush, another sticks fast in the dirt, one cries\nout, I am down, and another, Ho! where are you? Pilgrim's Progress.\nSo the footman is told that he will 'meet with cross, pain, and\nwearisomeness to the flesh, with briars and quagmires, and other\nencumbrances,' through all which he must persevere. Did Formalist\nand Hypocrite turn off into bye ways at the foot of the hill\nDifficulty, and miserably perish? Did Mistrust and Timorous run\nback for fear of the persecuting lions, Church and State? So the\nman that runs for heaven is cautioned--'Some when they come at\nthe cross can go no further, but back again to their sins they\ngo, stumble and break their necks, or turn aside to the left or\nto the right, and perish.' Be not ready to halt, nor run hobbling\nand halting, but, like my Lord Will-be-will in the Holy War, when\nfighting against Diabolus, get thy will tipt with heavenly grace,\nand go full speed for heaven. These quotations tend to prove that\nthis invaluable treatise is a summary of the guide books which Bunyan\nhad before written. It was doubtless one of the last productions\nof his prolific pen.\n\nTwo passages in the Heavenly Footman appear to favour the idea,\nthat a period in life is, in some cases, fixed, beyond which there\nis no repentance; thus in a solemn warning against procrastination\nhe says, 'Dost thou know whether the day of grace will last a\nweek longer or no? For the day of grace is past with some before\ntheir life is ended'; and 'sometimes sinners have not heaven gates\nopen to them so long as they suppose; and if they be once shut\nagainst a man, they are so heavy that all the men in the world,\nnor all the angels in heaven, can open them. Francis Spira can\ntell thee what it is to stay till the gate of mercy be quite shut.'\nIt becomes an interesting inquiry as to who Bunyan means by the\n'some' of whom he says, 'that the day of grace is past before\ntheir life is ended.' This cannot refer to those who, neglecting\nthe Saviour, are in a perishing condition. No minister felt a\nmore ardent desire to rouse them to a sense of their danger and\nto guard them against despair than John Bunyan. In his Jerusalem\nSinner Saved he thus argues 'Why despair? thou art yet in the\nland of the living.' 'It is a sin to begin to despair before one\nsets his foot over the threshold of hell gates.' 'What, despair\nof bread in a land that is full of corn? Despair of mercy when\nour God is full of mercy, thou scrupulous fool; despair when we\nhave a redeeming Christ alive. Let them despair that dwell where\nthere is no God, and that are confined to those chambers of death\nwhich can be reached by no redemption.' In Bunyan's Come and\nWelcome, he proves that it would be 'high blasphemy and damnable\nwickedness' to imagine that Christ would cast out any that come to\nGod by him. He cannot mean the backslider, for Bunyan was such.\nDavid also, to an awful extent, and Peter to the denial of his\nLord. No, he may mean those who, while neglecting the Saviour, are\novertaken by madness, or more probably to such as Judas, Spira, and\nothers who sell their Master, or renounce him. If a man abandons\nthe Saviour, there is no other name under heaven whereby he can\nbe saved; 'there remaineth no more sacrifice for sin'; he is a\ndespiser of God's way of salvation, and tramples under foot the\nSon of God. While such a career continues, fiery indignation must\nbe his wretched destiny. They who contemn the heavenly gift--the\nHoly Ghost--the word of God--the powers of the world to come--if\nthey persevere unto death in such sentiments, the day of grace\nis past. There have been some who, like Esau, having sold their\nbirthright, sought repentance even with tears, but found it not--they\nsought it not in God's appointed way. All hope depends upon such\nsinners coming unto Christ, humbled and broken-hearted. He is\nwilling, He is able to save even then to the uttermost, but they\nwill not. He has promised, and will perform his word, 'him that\ncometh to me I will in nowise cast out.' The volume of inspiration\nis crowned at its close with the same cheering encouragement, 'And\nthe Spirit and the bride say, Come. And let him that is athirst\ncome. And WHOSOEVER WILL, let him take the water of life freely.'\nI cannot imagine that any man would have sung with greater pleasure\nthan Bunyan that hymn of Dr. Watts'--\n\n\n'Life is the time to serve the Lord,\nThe time to insure the great reward;\nAnd while the lamp holds out to burn,\nThe vilest sinner may return.'\n\n\nThey only who reject the counsel and mercy of God, shut heaven's\ngates against their own souls, and rush upon Jehovah's buckler\nlike Judas, or Spira, or like one of Bunyan's early friends, John\nChilds, who apostatized for fear of persecution, and perished by\nhis own hand. To such only the day of grace is past; they have set\nthemselves in the scorner's seat, from which they will be hurled\ninto unutterable wretchedness.\n\nBunyan well knew that idleness engenders poverty and crime, and\nis the parent of every evil; and he exhorts his runner to the\ngreatest diligence, not to 'fool away his soul' in slothfulness,\nwhich induces carelessness, until the sinner is remediless. Our\nfirst care is to get into the right way, and then so to run that\n'the devil, who is light of foot,' may not overtake and trip us\nup. Running to heaven does not prevent the true, the real enjoyment\nof earthly blessings, but sanctifies and heightens them. The great\nimpetus in our course is love to the prize--to Christ, to heaven;\n'having our affections set upon things above.' Looking unto Jesus.\nHis righteousness imputed unto us by the shedding of his blood,\nmarks all the road, and while we keep that in sight we cannot err.\nIn all earthly things we anticipate too much--but in the glories\nof heaven, our anticipations are feeble indeed, compared with\neternal realities. Could the saints in glory impart to us a sense\nof their indescribable happiness, with what activity and perseverance\nwe should run. The case of Lot, when flying from destruction, is\nput by Bunyan with peculiar force--he dared not to look back even\nto see what had become of his wife, lest death should overtake\nhis own soul. O, my reader, may we be stimulated so to run as to\nobtain that crown of glory which is imperishable, immortal, and\neternal.\n\nCharles Doe, one of Bunyan's personal friends, having purchased\nthe copyright of this work, kept it for some years, in hope\nof publishing it with other treatises, as a second folio volume,\nto complete his works; but failing in this object, he printed it\nseparately in 1698, and appended an interesting list of Bunyan's\nworks, with thirty cogent reasons why these invaluable labours\nshould be preserved and handed down, to bless succeeding ages.\n\nAn earnest desire to preserve, in their perfect integrity, all\nthe treatises as they were originally published, will induce me,\nat the end of the works, to reprint those interesting additions.\n\nGEO. OFFOR.\n\n\n\nAN EPISTLE TO ALL THE SLOTHFUL AND CARELESS PEOPLE.\n\nFriends,\n\nSolomon saith, that 'The desire of the slothful killeth him'; and\nif so, what will slothfulness itself do to those that entertain\nit? (Prov 21:25). The proverb is, 'He that sleepeth in harvest is\na son that causeth shame' (Prov 10:5). And this I dare be bold to\nsay, no greater shame can befall a man, than to see that he hath\nfooled away his soul, and sinned away eternal life. And I am sure\nthis is the next way to do it; namely, to be slothful; slothful,\nI say, in the work of salvation. The vineyard of the slothful man,\nin reference to the things of this life, is not fuller of briars,\nnettles, and stinking weeds, than he that is slothful for heaven,\nhath his heart full of heart-choaking and soul-damning sin.\n\nSlothfulness hath these two evils: First, To neglect the time in\nwhich it should be getting of heaven; and by that means doth, in\nthe Second place, bring in untimely repentance. I will warrant you,\nthat he who shall lose his soul in this world through slothfulness,\nwill have no cause to be glad thereat when he comes to hell.\n\nSlothfulness is usually accompanied with carelessness, and\ncarelessness is for the most part begotten by senselessness; and\nsenselessness doth again put fresh strength into slothfulness,\nand by this means the soul is left remediless.\n\nSlothfulness shutteth out Christ; slothfulness shameth the soul\n(Cant 5:2-4; Prov 13:4).\n\nSlothfulness, it is condemned even by the feeblest of all the\ncreatures. 'Go to the ant, thou sluggard, consider her ways and\nbe wise (Prov 6:6). The sluggard will not plow by reason of the\ncold' (20:4); that is, he will not break up the fallow ground\nof his heart, because there must be some pains taken by him that\nwill do it; 'therefore shall he beg in harvest,' that is, when\nthe saints of God shall have their glorious heaven and happiness\ngiven to them; but the sluggard shall 'have nothing,' that is, be\nnever the better for his crying for mercy, according to that in\nMatthew 25:10-12.\n\nIf you would know a sluggard in the things of heaven, compare him\nwith one that is slothful in the things of this world. As, 1. He\nthat is slothful is loth to set about the work he should follow:\nso is he that is slothful for heaven. 2. He that is slothful is\none that is willing to make delays: so is he that is slothful for\nheaven. 3. He that is a sluggard, any small matter that cometh\nin between, he will make it a sufficient excuse to keep him off\nfrom plying his work: so it is also with him that is slothful for\nheaven. 4. He that is slothful doth his work by the halves; and\nso it is with him that is slothful for heaven. He may almost, but\nhe shall never altogether obtain perfection of deliverance from\nhell; he may almost, but he shall never, without he mend, be\naltogether a saint. 5. They that are slothful, do usually lose the\nseason in which things are to be done: and thus it is also with\nthem that are slothful for heaven, they miss the season of grace.\nAnd therefore, 6. They that are slothful have seldom or never\ngood fruit: so also it will be with the soul-sluggard. 7. They that\nare slothful they are chid for the same: so also will Christ deal\nwith those that are not active for him. Thou wicked or slothful\nservant, out of thine own mouth will I judge thee; thou saidst\nI was thus, and thus, wherefore then gavest not thou my money to\nthe bank? &c. (Luke 19:22). Take the unprofitable servant, and\ncast him into utter darkness, where shall be weeping and gnashing\nof teeth (Matt 25:26-30).\n\nWHAT SHALL I SAY? Time runs; and will you be slothful? Much of your\nlives are past; and will you be slothful? Your souls are worth a\nthousand worlds; and will you be slothful? The day of death and\njudgment is at the door; and will you be slothful? The curse of\nGod hangs over your heads; and will you be slothful? Besides, the\ndevils are earnest, laborious, and seek by all means every day, by\nevery sin, to keep you out of heaven, and hinder you of salvation;\nand will you be slothful? Also your neighbours are diligent\nfor things that will perish; and will you be slothful for things\nthat will endure for ever? Would you be willing to be damned for\nslothfulness? Would you be willing the angels of God should neglect\nto fetch your souls away to heaven when you lie a-dying, and the\ndevils stand by ready to scramble for them?[1] Was Christ slothful\nin the work of your redemption? Are his ministers slothful in\ntendering this unto you? And, lastly, If all this will not move,\nI tell you God will not be slothful or negligent to damn you--whose\ndamnation now of a long time slumbereth not--nor the devils will\nnot neglect to fetch thee, nor hell neglect to shut its mouth upon\nthee.\n\nSluggard, art thou asleep still? art thou resolved to sleep the\nsleep of death? Wilt neither tidings from heaven or hell awake\nthee? Wilt thou say still, 'Yet a little sleep, a little slumber,'\nand 'a little folding of the hands to sleep?' (Prov 6:10). Wilt\nthou yet turn thyself in thy sloth, as the door is turned upon\nthe hinges? O that I was one that was skilful in lamentation, and\nhad but a yearning heart towards thee, how would I pity thee! How\nwould I bemoan thee! O that I could with Jeremiah let my eyes run\ndown with rivers of water for thee! Poor soul, lost soul, dying\nsoul, what a hard heart have I that I cannot mourn for thee! If\nthou shouldst lose but a limb, a child, or a friend, it would not\nbe so much, but poor man it is THY SOUL; if it was to lie in hell\nbut for a day, but for a year, nay, ten thousand years, it would\n(in comparison) be nothing. But O it is for ever! O this cutting\nEVER! What a soul-amazing word will that be, which saith, 'Depart\nfrom me, ye cursed, into EVERLASTING fire'! &c.[2]\n\nObject. But if I should set in, and run as you would have me, then\nI must run from all my friends; for none of them are running that\nway.\n\nAnsw. And if thou dost, thou wilt run into the bosom of Christ\nand of God, and then what harm will that do thee?\n\nObject. But if I run this way, then I must run from all my sins.\n\nAnsw. That is true indeed; yet if thou dost not, thou wilt run\ninto hell-fire.\n\nObject. But if I run this way, then I shall be hated, and lose\nthe love of my friends and relations, and of those that I expect\nbenefit from, or have reliance on, and I shall be mocked of all\nmy neighbours.\n\nAnsw. And if thou dost not, thou art sure to lose the love and\nfavour of God and Christ, the benefit of heaven and glory, and be\nmocked of God for thy folly, 'I also will laugh at your calamity;\nI will mock when your fear cometh'; and if thou wouldst not be hated\nand mocked, then take heed thou by thy folly dost not procure the\ndispleasure and mockings of the great God; for his mocks and hatred\nwill be terrible, because they will fall upon thee in terrible\ntimes, even when tribulation and anguish taketh hold on thee;\nwhich will be when death and judgment comes, when all the men in\nthe earth, and all the angels in heaven, cannot help thee (Prov\n1:26-28).\n\nObject. But surely I may begin this time enough, a year or two\nhence, may I not?\n\nAnsw. 1. Hast thou any lease of thy life? Did ever God tell thee\nthou shalt live half a year, or two months longer? nay, it may\nbe thou mayst not live so long. And therefore, 2. Wilt thou be so\nsottish and unwise, as to venture thy soul upon a little uncertain\ntime? 3. Dost thou know whether the day of grace will last a week\nlonger or no? For the day of grace is past with some before their\nlife is ended: and if it should be so with thee, wouldst thou not\nsay, O that I had begun to run before the day of grace had been\npast, and the gates of heaven shut against me. But, 4. If thou\nshouldst see any of thy neighbours neglect the making sure of\neither house or land to themselves, if they had it proffered to\nthem, saying, Time enough hereafter, when the time is uncertain;\nand besides, they do not know whether ever it will be proffered to\nthem again, or no: I say, Wouldst thou not then call them fools?\nAnd if so, then dost thou think that thou art a wise man to let\nthy immortal soul hang over hell by a thread of uncertain time,\nwhich may soon be cut asunder by death?\n\nBut to speak plainly, all these are the words of a slothful spirit.\nArise man, be slothful no longer; set foot, and heart, and all\ninto the way of God, and run, the crown is at the end of the race;\nthere also standeth the loving fore-runner, even Jesus, who hath\nprepared heavenly provision to make thy soul welcome, and he will\ngive it thee with a willinger heart than ever thou canst desire it\nof him. O therefore do not delay the time any longer, but put into\npractice the words of the men of Dan to their brethren, after they\nhad seen the goodness of the land of Canaan: 'Arise,' say they,\n&c., 'for we have seen the land, and behold it is very good; and\nare ye still,' or do you forbear running? 'Be not slothful to go,\nand to enter to possess the land' (Judg 18:9). Farewell.\n\nI wish our souls may meet with comfort at the journey's end.\n\nJOHN BUNYAN\n\n\n\nTHE HEAVENLY FOOTMAN\n\n'So run, that ye may obtain.'--1 Corinthians 9:24.\n\nHeaven and happiness is that which every one desireth, insomuch that\nwicked Balaam could say, 'Let me die the death of the righteous,\nand let my last end be like his' (Num 23:10). Yet for all this,\nthere are but very few that do obtain that ever-to-be-desired glory,\ninsomuch that many eminent professors drop short of a welcome from\nGod into his pleasant place.\n\nThe apostle, therefore, because he did desire the salvation of the\nsouls of the Corinthians, to whom he writes this epistle, layeth\nthem down in these words, such counsel, which if taken, would be\nfor their help and advantage. First, Not to be wicked, and sit\nstill, and wish for heaven; but TO RUN for it. Second, Not to\ncontent themselves with every kind of running; but, saith he, 'So\nRUN, that ye may obtain.' As if he should say, Some, because they\nwould not lose their souls, they begin to run betimes (Eccl 12:1),\nthey run apace, they run with patience (Heb 12:1), they run the\nright way (Matt 14:26). Do you so run? Some run from both father\nand mother, friends and companions, and thus, that they may have\nthe crown. Do you so run? Some run through temptations, afflictions,\ngood report, evil report, that they may win the pearl (1 Cor 4:13;\n2 Cor 6). Do you so run? 'So run that ye may obtain.'\n\nThese words, they are taken from men's running for a wager: a very\napt similitude to set before the eyes of the saints of the Lord.\n'Know ye not that they which run in a race run all, but one\nreceiveth the prize? So run, that ye may obtain.' That is, do not\nonly run, but be sure you win as well as run. 'So run, that ye\nmay obtain.'\n\nI shall not need to make any great ado in opening the words at\nthis time, but shall rather lay down one doctrine that I do find\nin them; and in prosecuting that, I shall show you, in some measure,\nthe scope of the words.\n\n[I. THE DOCTRINE OF THE TEXT.]\n\nThe doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR\nIT; I say, they that will have heaven, they must run for it. I\nbeseech you to heed it well. 'Know ye not that they which run in\na race run all, but one receiveth the prize? So run ye.' The prize\nis heaven, and if you will have it, you must run for it. You have\nanother scripture for this in the 12th of the Hebrews, the 1st,\n2d, and 3rd verses: 'Wherefore seeing we also,' saith the apostle,\n'are compassed about with so great a cloud of witnesses, let us\nlay aside every weight, and the sin which doth so easily beset\nus, and let us run with patience the race that is set before us.'\nAnd LET US RUN, saith he. Again, saith Paul, 'I therefore so run,\nnot as uncertainly, so fight I,' &c.\n\n[II. THE WORD RUN OPENED.]\n\nBut before I go any further, observe,\n\nFirst--FLYING--That this running is not an ordinary, or any sort\nof running, but it is to be understood of the swiftest sort of\nrunning; and therefore in the 6th of the Hebrews it is called 'a\nfleeing'; that 'we might have a strong consolation, who have fled\nfor refuge, to lay hold upon the hope set before us.' Mark, 'who\nhave fled.' It is taken from that 20th of Joshua, concerning\nthe man that was to flee to the city of refuge, when the avenger\nof blood was hard at his heels, to take vengeance on him for the\noffence he had committed; therefore it is a RUNNING or FLYING for\none's life. A running with all might and main, as we use to say.\nSo run!\n\nSecond--PRESSING--this running in another place is called a\npressing. 'I press toward the mark' (Phil 3:14); which signifieth,\nthat they that will have heaven, they must not stick at any\ndifficulties they meet with; but press, crowd, and thrust through\nall that may stand between heaven and their souls. So run!\n\nThird--CONTINUING--this running is called in another place, 'a\ncontinuing in the way of life. If ye continue in the faith grounded,\nand settled, and be not moved away from the hope of the gospel'\nof Christ (Col 1:23). Not to run a little now and then, by fits\nand starts, or half-way, or almost thither; but to run for my life,\nto run through all difficulties, and to continue therein to the\nend of the race, which must be to the end of my life. 'So run,\nthat ye may obtain.'\n\n[III. SEVERAL REASONS FOR CLEARING THIS DOCTRINE.]\n\nAnd the reasons for this point are these,\n\nFirst. Because all or every one that runneth doth not obtain the\nprize; there be many that do run, yea, and run far too, who yet\nmiss of the crown that standeth at the end of the race. You know\nthat all that run in a race do not obtain the victory; they all\nrun, but one wins. And so it is here; it is not every one that\nrunneth, nor every one that seeketh, nor every one that striveth\nfor the mastery, that hath it (Luke 13). Though a man do strive\nfor the mastery, saith Paul, 'yet he is not crowned, except he\nstrive lawfully'; that is, unless he so run, and so strive, as to\nhave God's approbation (2 Tim 2:5). What, do you think that every\nheavy-heeled professor will have heaven? What, every lazy one; every\nwanton and foolish professor, that will be stopped by anything,\nkept back by anything, that scarce runneth so fast heaven-ward\nas a snail creepeth on the ground? Nay, there are some professors\ndo not go on so fast in the way of God as a snail doth go on the\nwall; and yet these think, that heaven and happiness is for them.\nBut stay, there are many more that run than there be that obtain;\ntherefore he that will have heaven must RUN for it.\n\nSecond, Because you know that though a man do run, yet if he do not\novercome, or win, as well as run, what will he be the better for\nhis running? He will get nothing. You know the man that runneth,\nhe doth do it that he may win the prize; but if he doth not obtain,\nhe doth lose his labour, spend his pains and time, and that to no\npurpose; I say, he getteth nothing. And ah! how many such runners\nwill there be found at the day of judgment! Even multitudes,\nmultitudes that have run, yea, run so far as to come to heaven\ngates, and not able to get any further, but there stand knocking,\nwhen it is too late, crying, Lord, Lord, when they have nothing\nbut rebukes for their pains. Depart from me, you come not here,\nyou come too late, you run too lazily; the door is shut.[3] 'When\nonce the master of the house is risen up,' saith Christ, 'and hath\nshut to the door, and ye begin to stand without, and to knock at\nthe door, saying, Lord, Lord, open unto us, I will say, I know ye\nnot, Depart,' &c. (Luke 13:25). O sad will the estate of those be\nthat run and miss; therefore, if you will have heaven, you must\nrun for it; and 'so run that ye may obtain.'\n\nThird, Because the way is long (I speak metaphorically), and there\nis many a dirty step, many a high hill, much work to do, a wicked\nheart, world, and devil, to overcome; I say, there are many steps to\nbe taken by those that intend to be saved, by running or walking,\nin the steps of that faith of our father Abraham. Out of Egypt\nthou must go through the Red Sea; thou must run a long and tedious\njourney, through the vast howling wilderness, before thou come to\nthe land of promise.\n\nFourth, They that will go to heaven they must run for it; because,\nas the way is long, so the time in which they are to get to the\nend of it is very uncertain; the time present is the only time;\nthou hast no more time allotted thee than that thou now enjoyest.\n'Boast not thyself of tomorrow, for thou knowest not what a day\nmay bring forth' (Prov 27:1). Do not say, I have time enough to\nget to heaven seven years hence; for I tell thee, the bell may\ntoll for thee before seven days more be ended;[4] and when death\ncomes, away thou must go, whether thou art provided or not; and\ntherefore look to it; make no delays; it is not good dallying\nwith things of so great concernment as the salvation or damnation\nof thy soul. You know he that hath a great way to go in a little\ntime, and less by half than he thinks of, he had need RUN for it.\n\nFifth, They that will have heaven they must run for it; because the\ndevil, the law, sin, death, and hell, follow them. There is never\na poor soul that is going to heaven, but the devil, the law, sin,\ndeath, and hell, make after that soul. 'Your adversary, the devil,\nas a roaring lion, walketh about, seeking whom he may devour' (1\nPeter 5:8). And I will assure you, the devil is nimble, he can\nrun apace, he is light of foot, he hath overtaken many, he hath\nturned up their heels, and hath given them an everlasting fall.\nAlso the law, that can shoot a great way, have a care thou keep\nout of the reach of those great guns, the ten commandments. Hell\nalso hath a wide mouth; it can stretch itself further than you are\naware of. And as the angel said to Lot, Take heed, 'look not behind\nthee, neither tarry thou in all the plain,' that is, any where\nbetween this and heaven, 'lest thou be consumed' (Gen 19:17).[5]\nSo say I to thee, Take heed, tarry not, lest either the devil,\nhell, death, or the fearful curses of the law of God, do overtake\nthee, and throw thee down in the midst of thy sins, so as never to\nrise and recover again. If this were well considered, then thou,\nas well as I, wouldst say, They that will have heaven must run\nfor it.\n\nSixth, They that will go to heaven must run for it; because perchance\nthe gates of heaven may be shut shortly. Sometimes sinners have\nnot heaven-gates open to them so long as they suppose; and if\nthey be once shut against a man, they are so heavy, that all the\nmen in the world, nor all the angels in heaven, are not able to\nopen them. I shut, 'and no man openeth,' saith Christ. And how\nif thou shouldst come but one quarter of an hour too late? I tell\nthee, it will cost thee an eternity to bewail thy misery in. Francis\nSpira can tell thee what it is to stay till the gate of mercy be\nquite shut; or to run so lazily, that they be shut before thou\nget within them.[6] What, to be shut out! what, out of heaven!\nSinner, rather than lose it, run for it; yea, and 'so run that\nthou mayst obtain.'\n\nSeventh, Lastly, Because if thou lose, thou losest all, thou losest\nsoul, God, Christ, heaven, ease, peace, &c. Besides, thou layest\nthyself open to all the shame, contempt, and reproach, that either\nGod, Christ, saints, the world, sin, the devil, and all, can lay\nupon thee. As Christ saith of the foolish builder, so will I say\nof thee, if thou be such a one who runs and missest; I say, even\nall that go by will begin to mock at thee, saying, This man began\nto run well, but was not able to finish (Luke 14:28-30). But more\nof this anon.\n\nQuest. But how should a poor soul do to run? For this very thing\nis that which afflicteth me sore, as you say, to think that I may\nrun, and yet fall short. Methinks to fall short at last, O, it\nfears me greatly. Pray tell me, therefore, how I should run.\n\nAnsw. That thou mightest indeed be satisfied in this particular,\nconsider these following things.\n\n[IV. NINE DIRECTIONS HOW TO RUN]\n\nThe First Direction. If thou wouldst so run as to obtain the kingdom\nof heaven, then be sure that thou get into the way that leadeth\nthither. For it is a vain thing to think that ever thou shalt have\nthe prize, though thou runnest never so fast, unless thou art in\nthe way that leads to it. Set the case, that there should be a man\nin London that was to run to York for a wager; now, though he run\nnever so swiftly, yet if he run full south, he might run himself\nquickly out of breath, and be never the nearer the prize, but\nrather the further off. Just so is it here; it is not simply the\nrunner, nor yet the hasty runner, that winneth the crown, unless\nhe be in the way that leadeth thereto.[7] I have observed, that\nlittle time which I have been a professor, that there is a great\nrunning to and fro, some this way, and some that way, yet it is\nto be feared most of them are out of the way, and then, though\nthey run as swift as the eagle can fly, they are benefitted nothing\nat all.\n\nHere is one runs a-quaking, another a-ranting; one again runs after\nthe Baptism, and another after the Independency. Here is one for\nfree-will, and another for Presbytery; and yet possibly most of\nall these sects run quite the wrong way, and yet every one is for\nhis life, his soul, either for heaven or hell.[8]\n\nIf thou now say, Which is the way? I tell thee it is CHRIST, THE\nSON OF MARY, THE SON OF GOD, Jesus saith, 'I am the way, and the\ntruth, and the life; no man cometh unto the Father but by me' (John\n14:6). So then thy business is, if thou wouldst have salvation,\nto see if Christ be thine, with all his benefits; whether he hath\ncovered thee with his righteousness, whether he hath showed thee\nthat thy sins are washed away with his heart-blood, whether thou\nart planted into him, and whether thou have faith in him, so as\nto make a life out of him, and to conform thee to him. That is,\nsuch faith as to conclude that thou art righteous, because Christ\nis thy righteousness, and so constrained to walk with him as the\njoy of thy heart, because he saveth thy soul. And for the Lord's\nsake take heed, and do not deceive thyself, and think thou art\nin the way upon too slight grounds; for if thou miss of the way,\nthou wilt miss of the prize; and if thou miss of that, I am sure\nthou wilt lose thy soul, even that soul which is worth more than\nthe whole world.\n\nBut I have treated more largely on this in my book of the two\ncovenants, and therefore shall pass it now; only I beseech thee\nto have a care of thy soul, and that thou mayest so do, take this\ncounsel: Mistrust thy own strength, and throw it away; down on\nthy knees in prayer to the Lord for the spirit of truth; search\nhis word for direction; fly seducers' company; keep company with\nthe soundest Christians, that have most experience of Christ; and\nbe sure thou have a care of Quakers, Ranters, Freewillers; also\ndo not have too much company with some Anabaptists, though I go\nunder that name myself. I tell thee this is such a serious matter,\nand I fear thou wilt so little regard it, that the thoughts of the\nworth of the thing, and of thy too light regarding of it, doth\neven make my heart ache whilst I am writing to thee. The Lord teach\nthee the way by his Spirit, and then I am sure thou wilt know it.\nSO RUN.\n\nOnly by the way, let me bid thee have a care of two things, and\nso I shall pass to the next thing.\n\nI. Have a care of relying on the outward obedience to any of God's\ncommands, or thinking thyself ever the better in the sight of God\nfor that. 2. Take heed of fetching peace for thy soul from any\ninherent righteousness; but if thou canst believe that as thou\nart a sinner, so thou art justified freely by the love of God,\nthrough the redemption that is in Christ; and that God for Christ's\nsake hath forgiven thee, not because he saw any thing done, or to\nbe done, in or by thee, to move him thereunto to do it; for that\nis the right way; the Lord put thee into it, and keep thee in it.\n\nThe Second Direction. As thou shouldst get into the way so thou\nshouldst also be much in studying and musing on the way. You\nknow men that would be expert in any thing, they are usually much\nin studying of that thing, and so likewise is it with those that\nquickly grow expert in any way. This therefore thou shouldst do;\nlet thy study be much exercised about Christ, which is the way;\nwhat he is, what he hath done, and why he is what he is, and why\nhe hath done what is done; as, why 'He took upon him the form of\na servant,' why he 'was made in the likeness of men' (Phil 2:7).\nWhy he cried; why he died; why he bear the sin of the world; why\nhe was made sin, and why he was made righteousness; why he is in\nheaven in the nature of man, and what he doth there? (2 Cor 5:21).\nBe much in musing and considering of these things; be thinking\nalso enough of those places which thou must not come near, but\nleave some on this hand, and some on that hand; as it is with those\nthat travel into other countries, they must leave such a gate on\nthis hand, and such a bush on that hand, and go by such a place,\nwhere standeth such a thing. Thus, therefore, thou must do: Avoid\nsuch things which are expressly forbidden in the Word of God.\n'Withdraw thy foot far from her, and come not nigh the door of her\nhouse, for her steps take hold on hell, going down to the chambers\nof death' (Prov 5, 7). And so of every thing that is not in the\nway, have a care of it, that thou go not by it; come not near it,\nhave nothing to do with it. SO RUN.\n\nThe Third Direction. Not only thus, but, in the next place, thou\nmust strip thyself of those things that may hang upon thee to the\nhindering of thee in the way to the kingdom of heaven, as covetousness,\npride, lust, or whatever else thy heart may be inclining unto,\nwhich may hinder thee in this heavenly race. Men that run for a\nwager, if they intend to win as well as run, they do not use to\nencumber themselves, or carry those things about them that may\nbe a hindrance to them in their running. 'Every man that striveth\nfor the mastery is temperate in all things' (1 Cor 9:25), that is,\nhe layeth aside every thing that would be any ways a disadvantage\nto him; as saith the apostle, 'Let us lay aside every weight, and\nthe sin which doth so easily beset us, and let us run with patience\nthe race that is set before us' (Heb 12:1). It is but a vain thing\nto talk of going to heaven, if thou let thy heart be encumbered\nwith those things that would hinder. Would you not say that such\na man would be in danger of losing, though he run, if he fill his\npockets with stones, hang heavy garments on his shoulders, and\ngreat lumpish shoes on his feet?[9] So it is here; thou talkest of\ngoing to heaven, and yet fillest thy pocket with stones, i.e.,\nfillest thy heart with this world, lettest that hang on thy\nshoulders, with its profits and pleasures. Alas, alas, thou art\nwidely mistaken! If thou intendest to win, thou must strip, thou\nmust lay aside every weight, thou must be temperate in all things.\nThou must SO RUN.\n\nThe Fourth Direction. Beware of by-paths; take heed thou dost not\nturn into those lanes which lead out of the way. There are crooked\npaths, paths in which men go astray, paths that lead to death and\ndamnation, but take heed of all those (Isa 59:8). Some of them\nare dangerous because of practice (Prov 7:25); some because of\nopinion, but mind them not; mind the path before thee, look right\nbefore thee, turn neither to the right hand nor to the left, but\nlet thine eyes look right on, even right before thee (Prov 3:17).\n'Ponder the path of thy feet, and let all thy ways be established.\nTurn not to the right hand nor to the left. Remove thy foot far\nfrom evil' (Prov 4:26,27). This counsel being not so seriously taken\nas given, is the reason of that starting from opinion to opinion,\nreeling this way and that way, out of this lane into that lane,\nand so missing the way to the kingdom. Though the way to heaven\nbe but one, yet there are many crooked lanes and by-paths shoot\ndown upon it, as I may say. And again, notwithstanding the kingdom\nof heaven be the biggest city, yet usually those by-paths are most\nbeaten, most travellers go those ways; and therefore the way to\nheaven is hard to be found, and as hard to be kept in, by reason\nof these. Yet, nevertheless, it is in this case as it was with the\nharlot of Jericho; she had one scarlet thread tied in her window,\nby which her house was known (John 2:18). So it is here, the\nscarlet streams of Christ's blood run throughout the way to the\nkingdom of heaven;[10] therefore mind that, see if thou do find\nthe besprinkling of the blood of Christ in the way, and if thou\ndo, be of good cheer, thou art in the right way; but have a care\nthou beguile not thyself with a fancy, for then thou mayst light\ninto any lane or way; but that thou mayst not be mistaken, consider,\nthough it seem never so pleasant, yet if thou do not find that in\nthe very middle of the road there is writing with the heart-blood\nof Christ, that he came into the world to save sinners, and that\nwe are justified, though we are ungodly; shun that way; for this\nit is which the apostle meaneth when he saith, We have 'boldness\nto enter into the holiest by the blood of Jesus, by a new and\nliving way which he hath consecrated for us, through the vail, that\nis to say, his flesh' (Heb 10:19,20). How easy a matter is it in\nthis our day, for the devil to be too cunning for poor souls, by\ncalling his by-paths the way to the kingdom! If such an opinion\nor fancy be but cried up by one or more, this inscription being\nset upon it by the devil, 'This is the way of God,' how speedily,\ngreedily, and by heaps, do poor simple souls throw away themselves\nupon it; especially if it be daubed over with a few external acts\nof morality, if so good.[11] But this is because men do not know\npainted by-paths from the plain way to the kingdom of heaven. They\nhave not yet learned the true Christ, and what his righteousness\nis, neither have they a sense of their own insufficiency; but are\nbold, proud, presumptuous, self-conceited. And therefore.\n\nThe Fifth Direction. Do not thou be too much in looking too high\nin thy journey heavenwards. You know men that run in a race do\nnot use to stare and gaze this way and that, neither do they use\nto cast up their eyes too high, lest happily,[12] through their\ntoo too much gazing with their eyes after other things, they in\nthe meantime stumble and catch a fall. The very same case is this;\nif thou gaze and stare after every opinion and way that comes\ninto the world; also if thou be prying overmuch into God's secret\ndecrees, or let thy heart too much entertain questions about some\nnice foolish curiosities, thou mayst stumble and fall, as many\nhundreds in England have done, both in Ranting and Quakery, to\ntheir own eternal overthrow; without the marvellous operation of\nGod's grace be suddenly stretched forth to bring them back again.\nTake heed therefore, follow not that proud and lofty spirit, that,\ndevil-like, cannot be content with his own station. David was of\nan excellent spirit where he saith, 'Lord, my heart is not haughty,\nnor mine eyes lofty, neither do I exercise myself in great matters,\nor in things too high for me. Surely I have behaved and quieted\nmyself as a child that is weaned of his mother: my soul is even\nas a weaned child' (Psa 131:1,2). Do thou SO RUN.\n\nThe Sixth Direction. Take heed that you have not an ear open to\nevery one that calleth after you as you are in your journey. Men\nthat run, you know, if any do call after them, saying, I would\nspeak with you, or go not too fast, and you shall have my company\nwith you, if they run for some great matter, they use to say, Alas,\nI cannot stay, I am in haste, pray talk not to me now; neither can\nI stay for you, I am running for a wager: if I win I am made, if\nI lose I am undone, and therefore hinder me not. Thus wise are\nmen when they run for corruptible things, and thus should thou\ndo, and thou hast more cause to do so than they, forasmuch as they\nrun but for things that last not, but thou for an incorruptible\nglory. I give thee notice of this betimes, knowing that thou shalt\nhave enough call after thee, even the devil, sin, this world, vain\ncompany, pleasures, profits, esteem among men, ease, pomp, pride,\ntogether with an innumerable company of such companions; one\ncrying, Stay for me; the other saying, Do not leave me behind; a\nthird saying, And take me along with you. What, will you go, saith\nthe devil, without your sins, pleasures, and profits? Are you so\nhasty? Can you not stay and take these along with you? Will you\nleave your friends and companions behind you? Can you not do as\nyour neighbours do, carry the world, sin, lust, pleasure, profit,\nesteem among men, along with you? Have a care thou do not let\nthine ear now be open to the tempting, enticing, alluring, and\nsoul-entangling flatteries of such sink-souls[13] as these are.\n'My son,' saith Solomon, 'if sinners entice thee, consent thou\nnot' (Prov 1:10).\n\nYou know what it cost the young man which Solomon speaks of in\nthe 7th of the Proverbs, that was enticed by a harlot, 'With her\nmuch fair speech she' won him, and 'caused him to yield, with the\nflattering of her lips she forced him,' till he went after her\n'as an ox to the slaughter, or as a fool to the correction of the\nstocks'; even so far, 'till the dart struck through his liver, and\nknew not that it was for his life. Hearken unto me now therefore,'\nsaith he, 'O ye children, and attend to the words of my mouth, let\nnot thine heart decline to her ways, go not astray in her paths,\nfor she hath cast down many wounded, yea, many strong men have been\nslain by her,' that is, kept out of heaven by her, 'her house is\nthe way to hell, going down to the chambers of death.' Soul, take\nthis counsel and say, Satan, sin, lust, pleasure, profit, pride,\nfriends, companions, and everything else, let me alone, stand\noff, come not nigh me, for I am running for heaven, for my soul,\nfor God, for Christ, from hell and everlasting damnation: if\nI win, I win all, and if I lose, I lose all; let me alone, for I\nwill not hear. SO RUN.\n\nThe Seventh Direction. In the next place, be not daunted though\nthou meetest with never so many discouragements in thy journey\nthither. That man that is resolved for heaven, if Satan cannot win\nhim by flatteries, he will endeavour to weaken him by discouragements;\nsaying, thou art a sinner, thou hast broke God's law, thou art\nnot elected, thou comest too late, the day of grace is past, God\ndoth not care for thee, thy heart is naught, thou art lazy, with\na hundred other discouraging suggestions. And thus it was with\nDavid, where he said, 'I had fainted, unless I had believed to see\nthe goodness of the Lord in the land of the living' (Psa 27:13,14).\nAs if he should say, the devil did so rage and my heart was so\nbase, that had I judged according to my own sense and feeling,\nI had been absolutely distracted; but I trusted to Christ in the\npromise, and looked that God would be as good as his promise, in\nhaving mercy upon me, an unworthy sinner; and this is that which\nencouraged me, and kept me from fainting. And thus must thou\ndo when Satan, or the law, or thy own conscience, do go about to\ndishearten thee, either by the greatness of thy sins, the wickedness\nof thy heart, the tediousness of the way, the loss of outward\nenjoyments, the hatred that thou wilt procure from the world, or\nthe like; then thou must encourage thyself with the freeness of\nthe promises, the tender-heartedness of Christ, the merits of his\nblood, the freeness of his invitations to come in, the greatness\nof the sin of others that have been pardoned, and that the same\nGod, through the same Christ, holdeth forth the same grace free\nas ever. If these be not thy meditations, thou wilt draw very\nheavily in the way to heaven, if thou do not give up all for lost,\nand so knock off from following any farther; therefore, I say, take\nheart in thy journey, and say to them that seek thy destruction,\n'Rejoice not against me, O mine enemy, when I fall I shall arise,\nwhen I sit in darkness the Lord shall be a light unto me' (Micah\n7:8). SO RUN.\n\nThe Eighth Direction. Take heed of being offended at the cross that\nthou must go by, before thou come to heaven. You must understand,\nas I have already touched, that there is no man that goeth to heaven\nbut he must go by the cross. The cross is the standing way-mark\nby which all they that go to glory must pass by. 'We must through\nmuch tribulation enter into the kingdom of God' (Acts 14:22).\n'Yea, and all that will live godly in Christ Jesus shall suffer\npersecution' (2 Tim 3:12). If thou art in the way to the kingdom,\nmy life for thine thou wilt come at the cross shortly--the Lord\ngrant thou dost not shrink at it, so as to turn thee back again.\n'If any man will come after me,' saith Christ, 'let him deny\nhimself, and take up his cross daily, and follow me' (Luke 9:23).\nThe cross it stands, and hath stood, from the beginning, as\na way-mark to the kingdom of heaven.[14] You know if one ask you\nthe way to such and such a place, you, for the better direction,\ndo not only say, this is the way, but then also say, you must go\nby such a gate, by such a style, such a bush, tree, bridge, or such\nlike. Why, so it is here; art thou inquiring the way to heaven?\nWhy, I tell thee, Christ is the way; into him thou must get, into\nhis righteousness, to be justified; and if thou art in him, thou\nwilt presently see the cross, thou must go close by it, thou must\ntouch it, nay, thou must take it up, or else thou wilt quickly\ngo out of the way that leads to heaven, and turn up some of those\ncrooked lanes that lead down to the chambers of death.\n\nHow thou mayest know the cross by these six things. 1. It\nis known in the doctrine of justification. 2. In the doctrine of\nmortification. 3. In the doctrine of perseverance. 4. In self-denial.\n5. Patience. 6. Communion with poor saints.\n\n1. In the doctrine of justification; there is a great deal of the\ncross in that: a man is forced to suffer the destruction of his\nown righteousness for the righteousness of another. This is no\neasy matter for a man to do; I assure to you it stretcheth every\nvein in his heart before he will be brought to yield to it. What,\nfor a man to deny, reject, abhor, and throw away all his prayers,\ntears, alms, keeping of sabbaths, hearing, reading, with the rest,\nin the point of justification, and to count them accursed;[15]\nand to be willing, in the very midst of the sense of his sins,\nto throw himself wholly upon the righteousness and obedience of\nanother man, abhorring his own, counting it as deadly sin, as the\nopen breach of the law; I say, to do this in deed and in truth,\nis the biggest piece of the cross; and therefore Paul calleth this\nvery thing a suffering; where he saith, 'And I have SUFFERED the\nloss of all things,' which principally was his righteousness,\n'that I might win Christ, and be found in him, not having,' but\nrejecting, 'mine own righteousness' (Phil 3:8,9). That is the\nfirst.\n\n2. In the doctrine of mortification is also much of the cross. Is\nit nothing for a man to lay hands on his vile opinions, on his\nvile sins, of his bosom sins, of his beloved, pleasant, darling\nsins, that stick as close to him, as the flesh sticketh to the\nbones? What, to lose all these brave things that my eyes behold,\nfor that which I never saw with my eyes? What, to lose my pride,\nmy covetousness, my vain company, sports, and pleasures, and the\nrest? I tell you this is no easy matter; if it were, what need\nall those prayers, sighs, watchings? What need we be so backward\nto it? Nay, do you not see, that some men, before they will set\nabout this work, they will even venture the loss of their souls,\nheaven, God, Christ, and all? What means else all those delays\nand put-offs, saying, Stay a little longer, I am loth to leave my\nsins while I am so young, and in health? Again, what is the reason\nelse, that others do it so by the halves, coldly and seldom,\nnotwithstanding they are convinced over and over; nay, and also\npromise to amend, and yet all's in vain? I will assure you, to\ncut off right hands, and to pluck out right eyes, is no pleasure\nto the flesh.\n\n3. The doctrine of perseverance is also cross to the flesh; which\nis not only to begin, but for to hold out, not only to bid fair,\nand to say, Would I had heaven, but so to know Christ, to put on\nChrist, and walk with Christ as to come to heaven. Indeed, it is\nno great matter to begin to look for heaven, to begin to seek the\nLord, to begin to shun sin. O but it is a very great matter to\ncontinue with God's approbation! 'My servant Caleb,' saith God,\nis a man of 'another spirit, he hath followed me,' followed me\nalways, he hath continually followed me, 'fully, he shall possess the\nland' (Num 14:24). Almost all the many thousands of the children\nof Israel in their generation, fell short of perseverance when\nthey walked from Egypt towards the land of Canaan. Indeed they\nwent to the work at first pretty willingly, but they were very\nshort-winded, they were quickly out of breath, and in their hearts\nthey turned back again into Egypt.\n\nIt is an easy matter for a man to run hard for a spurt, for a\nfurlong, for a mile or two; O, but to hold out for a hundred, for\na thousand, for ten thousand miles: that man that doth this, he\nmust look to meet with cross, pain, and wearisomeness to the flesh,\nespecially if as he goeth he meeteth with briars and quagmires,\nand other incumbrances, that make his journey so much the more\npainfuller.\n\nNay, do you not see with your eyes daily, that perseverance is a\nvery great part of the cross? why else do men so soon grow weary?\nI could point out a many, that after they have followed the ways\nof God about a twelvemonth, others it may be two, three, or four,\nsome more, and some less years, they have been beat out of wind,\nhave taken up their lodging and rest before they have got half-way\nto heaven, some in this, and some in that sin; and have secretly,\nnay, sometimes openly said, that the way is too strait, the race\ntoo long, the religion too holy, and cannot hold out, I can go no\nfarther.\n\n4, 5, 6. And so likewise of the other three, to wit, patience,\nself-denial, communion, and communication with and to the poor\nsaints. How hard are these things? It is an easy matter to deny\nanother man, but it is not so easy a matter to deny one's self;\nto deny myself out of love to God, to his gospel, to his saints,\nof this advantage, and of that gain; nay, of that which otherwise\nI might lawfully do, were it not for offending them. That scripture\nis but seldom read, and seldomer put in practice, which saith, 'I\nwill eat no flesh while the world standeth, if it make my brother\nto offend' (1 Cor 8:13). Again, 'We that are strong ought to bear\nthe infirmities of the weak, and not to please ourselves' (Rom\n15:1). But how froward, how hasty, how peevish, and self-resolved\nare the generality of professors at this day! Also, how little\nconsidering the poor, unless it be to say, Be thou warmed and\nfilled! But to give is a seldom work; also especially to give to\nany poor (Gal 6:10). I tell you all things are cross to flesh and\nblood; and that man that hath but a watchful eye over the flesh,\nand also some considerable measure of strength against it, he\nshall find his heart in these things like unto a starting horse,\nthat is rid without a curbing bridle, ready to start at everything\nthat is offensive to him; yea, and ready to run away too, do what\nthe rider can.\n\nIt is the cross which keepeth those that are kept from heaven. I\nam persuaded, were it not for the cross, where we have one professor,\nwe should have twenty; but this cross, that is it which spoileth\nall.\n\nSome men, as I said before, when they come at the cross they can\ngo no farther, but back again to their sins they must go. Others\nthey stumble at it, and break their necks; others again, when they\nsee the cross is approaching, they turn aside to the left hand,\nor to the right hand, and so think to get to heaven another way;\nbut they will be deceived. 'Yea, and all that will live godly in\nChrist Jesus SHALL,' mark, shall be sure to 'suffer persecution'\n(2 Tim 3:12). There are but few when they come at the cross, cry,\n'Welcome cross,' as some of the martyrs did to the stake they were\nburned at. Therefore, if thou meet with the cross in thy journey,\nin what manner soever it be, be not daunted, and say, Alas, what\nshall I do now! But rather take courage, knowing, that by the\ncross is the way to the kingdom. Can a man believe in Christ and\nnot be hated by the devil? Can he make a profession of this Christ,\nand that sweetly and convincingly, and the children of Satan hold\ntheir tongue? Can darkness agree with light? or the devil endure\nthat Christ Jesus should be honoured both by faith and a heavenly\nconversation, and let that soul alone at quiet? Did you never read,\nthat 'the dragon persecuteth the woman?' (Rev 12). And that Christ\nsaith, 'In the world ye shall have tribulation' (John 16:33).\n\nThe Ninth Direction. Beg of God that he would do these two things\nfor thee: First, Enlighten thine understanding. And, Second,\nInflame thy will. If these two be but effectually done, there is\nno fear but thou wilt go safe to heaven.\n\n[First, Enlighten thine understanding.] One of the great reasons\nwhy men and women do so little regard the other world, it is\nbecause they see so little of it.[16] And the reason why they see\nso little of it is because they have their understandings darkened.\nAnd therefore, saith Paul, do not you believers 'walk as do other\nGentiles, even in the vanity of their minds, having the understanding\ndarkened, being alienated from the life of God through the ignorance,'\nor foolishness 'that is in them, because of the blindness of their\nheart' (Eph 4:17,18). Walk not as those, run not with them: alas,\npoor souls, they have their understandings darkened, their hearts\nblinded, and that is the reason they have such undervaluing thoughts\nof the Lord Jesus Christ, and the salvation of their souls. For\nwhen men do come to see the things of another world, what a God,\nwhat a Christ, what a heaven, and what an eternal glory there is\nto be enjoyed; also when they see that it is possible for them\nto have a share in it, I tell you it will make them run through\nthick and thin to enjoy it. Moses, having a sight of this, because\nhis understanding was enlightened, he feared not the wrath of the\nking, but chose 'rather to suffer affliction with the people of\nGod, than to enjoy the pleasures of sin for a season.' He refused\nto be called the son of the king's daughter; accounting it wonderful\nriches to be counted worthy of so much as to suffer for Christ,\nwith the poor despised saints; and that was because he saw him\nwho was invisible, and 'had respect unto the recompence of the\nreward' (Heb 11:24-27). And this is that which the apostle usually\nprayeth for in his epistles for the saints, namely, 'That they\nmight know what is the hope of God's calling, and the riches of\nthe glory of his inheritance in the saints' (Eph 1:18). And that\nthey might 'be able to comprehend with all saints, what is the\nbreadth, and length, and depth, and height, and to know the love\nof Christ which passeth knowledge' (Eph 3:18,19). Pray therefore\nthat God would enlighten thy understanding: that will be very\ngreat help unto thee. It will make thee endure many a hard brunt\nfor Christ; as Paul saith, 'After ye were illuminated, ye endured\na great fight of afflictions. You took joyfully the spoiling of\nyour goods, knowing in yourselves that ye have in heaven a better\nand an enduring substance' (Heb 10:32-34). If there be never such\na rare jewel lie just in a man's way, yet if he sees it not, he\nwill rather trample upon it than stoop for it, and it is because\nhe sees it not. Why, so it is here, though heaven be worth never\nso much, and thou hast never so much need of it, yet if thou see\nit not, that is, have not thy understanding opened or enlightened\nto see it, thou wilt not regard at all: therefore cry to the Lord\nfor enlightening grace, and say, Lord, open my blind eyes: Lord,\ntake the vail off my dark heart, show me the things of the other\nworld, and let me see the sweetness, glory, and excellency of them\nfor Christ his sake. This is the first.\n\n[Second, Inflame thy will.] Cry to God that he would inflame thy\nwill also with the things of the other world. For when a man's\nwill is fully set to do such or such a thing, then it must be a\nvery hard matter that shall hinder that man from bringing about\nhis end. When Paul's will was set resolvedly to go up to Jerusalem,\nthough it was signified to him before what he should there suffer,\nhe was not daunted at all; nay, saith he, 'I am ready,' or willing,\n'not to be bound only, but also to die at Jerusalem for the name\nof the Lord Jesus' (Acts 21:13). His will was inflamed with love\nto Christ; and therefore all the persuasions that could be used\nwrought nothing at all. Your self-willed people nobody knows what\nto do with them; we used to say, He will have his own will, do\nall what you can. Indeed to have such a will for heaven, is an\nadmirable advantage to a man that undertaketh the race thither;\na man that is resolved, and hath his will fixed, saith he, I will\ndo my best to advantage myself; I will do my worst to hinder my\nenemies; I will not give out as long as I can stand; I will have\nit or I will lose my life; 'though he slay me yet will I trust\nin him' (Job 13:15). 'I will not let thee go except thou bless\nme' (Gen 32:26). I WILL, I WILL, I WILL, O this blessed inflamed\nwill for heaven! What is like it? If a man be willing, then any\nargument shall be matter of encouragement; but if unwilling, then\nany argument shall give discouragement; this is seen both in saints\nand sinners; in them that are the children of God, and also those\nthat are the children of the devil. As,\n\n1. The saints of old, they being willing and resolved for heaven,\nwhat could stop them? Could fire or faggot, sword or halter,\nstinking dungeons, whips, bears, bulls, lions, cruel rackings,\nstoning, starving, nakedness, &c. (Heb 11). 'Nay, in all these\nthings they were more than conquerors, through him that loved\nthem' (Rom 8:37); who had also made them 'willing in the day of\nhis power.'\n\n2. See again, on the other side, the children of the devil,\nbecause they are not willing [to run to heaven], how many shifts\nand starting-holes they will have. I have married a wife, I have\na farm, I shall offend my landlord, I shall offend my master,\nI shall lose my trading, I shall lose my pride, my pleasures, I\nshall be mocked and scoffed, therefore I dare not come. I, saith\nanother, will stay till I am older, till my children are out of\nsight, till I am got a little aforehand in the world, till I have\ndone this and that, and the other business; but alas, the thing\nis, they are not willing; for were they but soundly willing, these,\nand a thousand such as these, would hold them no faster than the\ncords held Samson when he broke them like burned flax (Judg 15:14).\nI tell you the will is all: that is one of the chief things which\nturns the wheel either backwards or forwards; and God knoweth\nthat full well, and so likewise doth the devil; and therefore they\nboth endeavour very much to strengthen the will of their servants.\nGod, he is for making of his a willing people to serve him; and\nthe devil, he doth what he can to possess the will and affection\nof those that are his, with love to sin; and therefore when Christ\ncomes close to the matter, indeed, saith he, 'Ye will not come\nto me' (John 5:40). 'How often would I have gathered you as a hen\ndoth her chickens, and ye would not' (Luke 13:34). The devil had\npossessed their wills, and so long he was sure enough of them.\nO therefore cry hard to God to inflame thy will for heaven and\nChrist: thy will, I say, if that be rightly set for heaven, thou\nwilt not be beat off with discouragements; and this was the reason\nthat, when Jacob wrestled with the angel, though he lost a limb,\nas it were, and the hollow of his thigh was put out of joint, as\nhe wrestled with him, yet, saith he, 'I will not,' mark, 'I WILL\nNOT let thee go except thou bless me' (Gen 32:24-26). Get thy\nwill tipt with the heavenly grace, and resolution against all\ndiscouragements, and then thou goest full speed for heaven; but\nif thou falter in thy will, and be not found there, thou wilt\nrun hobbling and halting all the way thou runnest, and also to be\nsure thou wilt fall short at the last. The Lord give thee a will\nand courage!\n\nThus have I done with directing thee how to run to the kingdom;\nbe sure thou keep in memory what I have said unto thee, lest thou\nlose thy way. But because I would have thee think of them, take\nall in short in this little bit of paper.\n\n1. Get into the way. 2. Then study on it. 3. Then strip, and lay\naside everything that would hinder. 4. Beware of bye-paths. 5. Do\nnot gaze and stare too much about thee, and be sure to ponder the\npath of thy feet. 6. Do not stop for any that call after thee,\nwhether it be the world, the flesh, or the devil; for all these\nwill hinder thy journey, if possible. 7. Be not daunted with any\ndiscouragements thou meetest with as thou goest. 8. Take heed\nof stumbling at the cross. 9. Cry hard to God for an enlightened\nheart, and a willing mind, and God give thee a prosperous journey.\nYet before I do quite take my leave of thee, let me give thee a\nfew motives along with thee. It may be they will be as good as a\npair of spurs to prick on thy lumpish heart in this rich voyage.[17]\n\n[V. NINE MOTIVES TO URGE US ON IN THE WAY.]\n\nThe First Motive. Consider there is no way but this, thou must\neither win or lose. If thou winnest, then heaven, God, Christ,\nglory, ease, peace, life, yea, life eternal, is thine; thou must\nbe made equal to the angels in heaven; thou shalt sorrow no more,\nsigh no more, feel no more pain; thou shalt be out of the reach\nof sin, hell, death, the devil, the grave, and whatever else may\nendeavour thy hurt. But contrariwise, and if thou lose, then thy\nloss is heaven, glory, God, Christ, ease, peace, and whatever else\nwhich tendeth to make eternity comfortable to the saints; besides,\nthou procurest eternal death, sorrow, pain, blackness, and darkness,\nfellowship with devils, together with the everlasting damnation\nof thy own soul.\n\nThe Second Motive. Consider that this devil, this hell, death and\ndamnation, followeth after thee as hard as they can drive, and\nhave their commission so to do by the law, against which thou hast\nsinned; and therefore for the Lord's sake make haste.\n\nThe Third Motive. If they seize upon thee before thou get to the\ncity of Refuge, they will put an everlasting stop to thy journey.\nThis also cries, Run for it.\n\nThe Fourth Motive. Know also, that now heaven gates, the heart of\nChrist, with his arms, are wide open to receive thee. O methinks\nthat this consideration, that the devil followeth after to destroy,\nand that Christ standeth open-armed to receive, should make thee\nreach out and fly with all haste and speed! And therefore,\n\nThe Fifth Motive. Keep thine eye upon the prize; be sure that\nthy eyes be continually upon the profit thou art like to get. The\nreason why men are so apt to faint in their race for heaven, it\nlieth chiefly in either of these two things:\n\n1. They do not seriously consider the worth of the prize; or else\nif they do, they are afraid it is too good for them; but most lose\nheaven for want of considering the price and the worth of it. And\ntherefore, that thou mayst not do the like, keep thine eye much\nupon the excellency, the sweetness, the beauty, the comfort, the\npeace, that is to be had there by those that win the prize. This\nwas that which made the apostle run through anything; good report,\nevil report, persecution, affliction, hunger, nakedness, peril\nby sea, and peril by land, bonds and imprisonments. Also it made\nothers endure to be stoned, sawn asunder, to have their eyes bored\nout with augurs, their bodies broiled on gridirons, their tongues\ncut out of their mouths, boiled in cauldrons, thrown to the wild\nbeasts, burned at the stakes, whipped at posts, and a thousand\nother fearful torments, 'while they looked not at the things which\nare seen,' as the things of this world, 'but at the things which\nare not seen; for the things which are seen are temporal; but the\nthings which are not seen are eternal' (2 Cor 4:18). O this word\n'eternal,' that was it that made them, that when they might have\nhad deliverance, they would not accept of it; for they knew in the\nworld to come they should have a better resurrection (Heb 11:35).\n\n2. And do not let the thoughts of the rareness of the place make\nthee say in thy heart, This is too good for me; for I tell thee,\nheaven is prepared for whosoever will accept of it, and they shall\nbe entertained with hearty good welcome. Consider, therefore,\nthat as bad as thou have got thither; thither went scrubbed,[18]\nbeggarly Lazarus, &c. Nay, it is prepared for the poor: 'Hearken,\nmy beloved brethren,' saith James, take notice of it, 'Hath not\nGod chosen the poor of this world rich in faith, and heirs of the\nkingdom?' (James 2:5). Therefore take heart and RUN, man. And,\n\nThe Sixth Motive. Think much of them that are gone before. First,\nHow really they got into the kingdom. Secondly, How safe they\nare in the arms of Jesus; would they be here again for a thousand\nworlds? Or if they were, would they be afraid that God would not\nmake them welcome? Thirdly, What would they judge of thee if they\nknew thy heart began to fail thee in thy journey, or thy sins began\nto allure thee, and to persuade thee to stop thy race? would they\nnot call thee a thousand fools? and say, O, that he did but see\nwhat we see, feel what we feel, and taste of the dainties that we\ntaste of! O, if he were here one quarter of an hour, to behold, to\nsee, to feel, to taste and enjoy but the thousandth part of what\nwe enjoy, what would he do? What would he suffer? What would he\nleave undone? Would he favour sin? Would he love this world below?\nWould he be afraid of friends, or shrink at the most fearful\nthreatenings that the greatest tyrants could invent to give him?\nNay, those who have had but a sight of these things by faith,\nwhen they have been as far off from them as heaven from earth, yet\nthey have been able to say with a comfortable and merry heart, as\nthe bird that sings in the spring, that this and more shall not\nkeep them from running to heaven. Sometimes, when my base heart\nhath been inclining to this world, and to loiter in my journey\ntowards heaven, the very consideration of the glorious saints\nand angels in heaven, what they enjoy, and what low thoughts they\nhave of the things of this world together, how they would befool\nme if they did but know that my heart was drawing back; [this]\nhath caused me to rush forward, to disdain these poor, low, empty,\nbeggarly things, and to say to my soul, Come, soul, let us not\nbe weary; let us see what this heaven is; let us even venture all\nfor it, and try if that will quit the cost. Surely Abraham, David,\nPaul, and the rest of the saints of God, were as wise as any are\nnow, and yet they lost all for this glorious kingdom. O! therefore,\nthrow away stinking lusts, follow after righteousness, love the\nLord Jesus, devote thyself unto his fear, I'll warrant thee he\nwill give thee a goodly recompense. Reader, what sayst thou to\nthis? Art [thou] resolved to follow me? Nay, resolve if thou canst\nto get before me. 'So run, that ye may obtain.'\n\nThe Seventh Motive. To encourage thee a little farther, set to the\nwork, and when thou hast run thyself down weary, then the Lord\nJesus will take thee up, and carry thee. Is not this enough to\nmake any poor soul begin his race? Thou, perhaps, criest, O but I\nam feeble, I am lame, &c.: well, but Christ hath a bosom; consider,\ntherefore, when thou hast run thyself down weary, he will put\nthee in his bosom: 'He shall gather the lambs with his arms, and\ncarry them in his bosom, and shall gently lead those that are with\nyoung' (Isa 40:11). This is the way that fathers take to encourage\ntheir children, saying: Run, sweet babe, while thou art weary,\nand then I will take thee up and carry thee. 'He will gather his\nlambs with his arm, and carry them in his bosom.' When they are\nweary they shall ride.[19] The Eighth Motive. Or else he will convey\nnew strength from heaven into thy soul, which will be as well--'The\nyouths shall faint and be weary, and the young men shall utterly\nfall; but they that wait upon the Lord shall renew their strength;\nthey shall mount up with wings as eagles; they shall run and not\nbe weary, they shall walk and not faint' (Isa 40:30,31). What\nshall I say besides what hath already been said? Thou shalt have\ngood and easy lodging, good and wholesome diet, the bosom of\nChrist to lie in, the joys of heaven to feed on. Shall I speak of\nthe satiety and of the duration of all these? Verily to describe\nthem to the height it is a work too hard for me to do.[20]\n\nThe Ninth Motive. Again methinks the very industry of the devil,\nand the industry of his servants, &c., should make you that have\na desire to heaven and happiness to run apace. Why, the devil, he\nwill lose no time, spare no pains, also neither will his servants,\nboth to seek the destruction of themselves and others: and shall\nnot we be as industrious for our own salvation? Shall the world\nventure the damnation of their souls for a poor corruptible crown;\nand shall not we venture the loss of a few trifles for an eternal\ncrown? Shall they venture the loss of eternal friends, as God to\nlove, Christ to redeem, the Holy Spirit to comfort, heaven for\nhabitation, saints and angels for company, and all this to get and\nhold communion with sin, and this world, and a few base, drunken,\nswearing, lying, covetous wretches, like themselves? And shall\nnot we labour as hard, run as fast, seek as diligently, nay, a\nhundred times more diligently, for the company of these glorious\neternal friends, though with the loss of such as these, nay, with\nthe loss of ten thousand times better than these poor, low, base,\ncontemptible things? Shall it be said at the last day, that wicked\nmen made more haste to hell than you did make to heaven?[21] That\nthey spent more hours, days, and that early and late, for hell,\nthan you spent for that which is ten thousand thousand of thousands\ntimes better? O let it not be so, but run with all might and main.\n\nThus you see I have here spoken something, though but little. Now\nI shall come to make some use and application of what hath been\nsaid, and so conclude.\n\n[VI. NINE USES OF THIS SUBJECT.]\n\nThe first use. You see here, that he that will go to heaven, he\nmust run for it; yea, and not only run, but so run, that is, as\nI have said, to run earnestly, to run continually, to strip off\nevery thing that would hinder in his race with the rest. Well\nthen, do you so run? And now let us examine a little.\n\n1. Art thou got into the right way? Art thou in Christ's\nrighteousness? Do not say yes in thy heart, when in truth there\nis no such matter. It is a dangerous thing, you know, for a man\nto think he is in the right way, when he is in the wrong. It is\nthe next way for him to lose his way, and not only so, but if he\nrun for heaven, as thou sayst thou dost, even to lose that too. O\nthis is the misery of most men, to persuade themselves that they\nrun right, when they never had one foot in the way! The Lord\ngive thee understanding here, or else thou art undone for ever.\nPrithee, soul, search when was it thou turned out of thy sins and\nrighteousness into the righteousness of Jesus Christ. I say, dost\nthou see thyself in him? and is he more precious to thee than the\nwhole world? Is thy mind always musing on him? Dost thou love\nto be talking of him--and also to be walking with him? Dost thou\ncount his company more precious than the whole world? Dost thou\ncount all things but poor, lifeless, empty, vain things, without\ncommunion with him? Doth his company sweeten all things--and his\nabsence embitter all things? Soul, I beseech thee, be serious, and\nlay it to heart, and do not take things of such weighty concernment\nas the salvation or damnation of thy soul, without good ground.\n\n2. Art thou unladen of the things of this world, as pride, pleasures,\nprofits, lusts, vanities? What! dost thou think to run fast enough\nwith the world, thy sins and lusts in thy heart? I tell thee,\nsoul, they that have laid all aside, every weight, every sin, and\nare got into the nimblest posture, they find work enough to run;\nso to run as to hold out. To run through all that opposition, all\nthese jostles, all these rubs, over all these stumbling-blocks,\nover all the snares from all these entanglements, that the devil,\nsin, the world, and their own hearts, lay before them; I tell\nthee, if thou art agoing heavenward, thou wilt find it no small\nor easy matter. Art thou therefore discharged and unladen of these\nthings? Never talk of going to heaven if thou art not. It is to be\nfeared thou wilt be found among the many that 'will seek to enter\nin, and shall not be able' (Luke 13:24).\n\nThe second use. If so, then, in the next place, what will become\nof them that are grown weary before they are got half way thither?\nWhy, man, it is he that holdeth out to the end that must be saved;\nit is he that overcometh that shall inherit all things; it is\nnot every one that begins. Agrippa gave a fair step for a sudden,\nhe steps almost into the bosom of Christ in less than half an\nhour. Thou, saith he to Paul, hast 'almost persuaded me to be a\nChristian' (Acts 26:26). Ah! but it was but almost; and so he had\nas good have been never a whit; he stept fair indeed, but yet he\nstept short; he was hot while he was at it, but he was quickly out\nof wind. O this but almost! I tell you, this but almost, it lost\nhis soul. Methinks I have seen sometimes how these poor wretches\nthat get but almost to heaven, how fearfully their almost, and their\nbut almost, will torment them in hell; when they shall cry out in\nthe bitterness of their souls, saying, I was almost a Christian.\nI was almost got into the kingdom, almost out of the hands of\nthe devil, almost out of my sins, almost from under the curse of\nGod; almost, and that was all; almost, but not altogether. O that\nI should be almost at heaven, and should not go quite through!\nFriend, it is a sad thing to sit down before we are in heaven,\nand to grow weary before we come to the place of rest; and if it\nshould be thy case, I am sure thou dost not so run as to obtain.\nBut again,\n\nThe third use. In the next place, What then will become of them\nthat some time since were running post-haste to heaven, insomuch\nthat they seemed to outstrip many, but now are running as fast\nback again? Do you think those will ever come thither? What, to\nrun back again, back again to sin, to the world, to the devil, back\nagain to the lusts of the flesh? O! 'It had been better for them\nnot to have known the way of righteousness, than after they have\nknown it, to turn,' to turn back again, 'from the holy commandment'\n(2 Peter 2:22). Those men shall not only be damned for sin, but\nfor professing to all the world that sin is better than Christ;\nfor the man that runs back again, he doth as good as say, 'I have\ntried Christ, and I have tried sin, and I do not find so much\nprofit in Christ as in sin.'[22] I say, this man declareth this,\neven by his running back again. O sad! what a doom they will have,\nwho were almost at heaven-gates, and then run back again. 'If any\ndraw back,' saith Christ [by his apostle], 'my soul shall have no\npleasure in him' (Heb 10:38). Again, 'No man having put his hand\nto the plough,' that is, set forward, in the ways of God, 'and\nlooking back,' turning back again, 'is fit for the kingdom of\nGod' (Luke 9:62). And if not fit for the kingdom of heaven, then\nfor certain he must needs be fit for the fire of hell. And therefore,\nsaith the apostle, those that 'bring forth' these apostatizing\nfruits, as 'briars and thorns, are rejected, and nigh unto cursing,\nwhose end is to be burned' (Heb 6:8). O there is never another\nChrist to save them by bleeding and dying for them! And if they\nshall not escape that neglect, then how shall they escape that\nreject and turn their back upon 'so great a salvation?' (Heb\n2:3). And if the righteous, that is, they that run for it, will\nfind work enough to get to heaven, 'then where will the ungodly'\nbacksliding 'sinner appear?' or if Judas the traitor, or Francis\nSpira the backslider, were but now alive in the world to whisper\nthese men in the ear a little, and tell them what it hath cost\ntheir souls for backsliding, surely it would stick by them and\nmake them afraid of running back again, so long as they had one\nday to live in this world.\n\nThe fourth use. So again, fourthly, how unlike to these men's\npassions[23] will those be that have all this while sat still,\nand have not so much as set one foot forward to the kingdom of\nheaven. Surely he that backslideth, and he that sitteth still in\nsin, they are both of one mind; the one he will not stir, because\nhe loveth his sins, and the things of this world; the other he\nruns back again, because he loveth his sins, and the things of\nthis world: is it not one and the same thing? They are all one\nhere, and shall not one and the same hell hold them hereafter!\nHe is an ungodly one that never looked after Christ, and he is an\nungodly one that did once look after him and then ran quite back\nagain; and therefore that word must certainly drop out of the\nmouth of Christ against them both, 'Depart from me, ye cursed,\ninto everlasting fire, prepared for the devil and his angels'\n(Matt 25:41).\n\nThe fifth use. Again, here you may see, in the next place, that\nis, they that will have heaven must run for it; then this calls\naloud to those who began but a while since to run, I say, for\nthem to mend their pace if they intend to win; you know that they\nwhich come hindmost, had need run fastest. Friend, I tell thee,\nthere be those that have run ten years to thy one, nay, twenty\nto thy five, and yet if thou talk with them, sometimes they will\nsay they doubt they shall come late enough. How then will it be\nwith thee? Look to it therefore that thou delay no time, not an\nhour's time, but speedily part with all, with everything that is\nan hindrance to thee in thy journey, and run; yea, and so run that\nthou mayest obtain.\n\nThe sixth use. Again, sixthly, You that are old professors, take\nyou heed that the young striplings of Jesus, that began to strip\nbut the other day, do not outrun you, so as to have that scripture\nfulfilled on you, 'The first shall be last, and the last first';\nwhich will be a shame to you, and a credit for them. What, for a\nyoung soldier to be more courageous than he that hath been used\nto wars! To you that are hindmost, I say, strive to outrun them\nthat are before you; and you that are foremost, I say, hold your\nground, and keep before them in faith and love, if possible;\nfor indeed that is the right running, for one to strive to outrun\nanother; even for the hindmost to endeavour to overtake the\nforemost, and he that is before should be sure to lay out himself\nto keep his ground, even to the very utmost. But then,\n\nThe seventh use. Again, How basely do they behave themselves, how\nunlike are they to win, that think it enough to keep company with\nthe hindmost? There are some men that profess themselves such\nas run for heaven as well as any; yet if there be but any lazy,\nslothful, cold, half-hearted professors in the country, they will\nbe sure to take example by them; they think if they can but keep\npace with them they shall do fair; but these do not consider that\nthe hindmost lose the prize. You may know it, if you will, that\nit cost the foolish virgins dear for their coming too late--'They\nthat were ready went in with him, and the door was shut. Afterward,'\nmark, 'afterward came the other,' the foolish, 'virgins, saying,\nLord, Lord, open to us; but he answered, and said,' Depart, 'I know\nyou not' (Matt 25:10-12). Depart, lazy professors, cold professors,\nslothful professors. O! methinks the Word of God is so plain for\nthe overthrow of you lazy professors, that it is to be wondered\nmen do take no more notice of it. How was Lot's wife served for\nrunning lazily, and for giving but one look behind her, after the\nthings she left in Sodom? How was Esau served for staying too long\nbefore he came for the blessing? And how were they served that\nare mentioned in the 13th of Luke, 'for staying till the door was\nshut?' Also the foolish virgins; a heavy after-groan will they\ngive that have thus staid too long. It turned Lot's wife into a\npillar of salt (Gen 19:26). It made Esau weep with an exceeding\nloud and bitter cry (Heb 12:17). It made Judas hang himself: yea,\nand it will make thee curse the day in which thou wast born, if\nthou miss of the kingdom, as thou wilt certainly do, if this be\nthy course. But,\n\nThe eighth use. Again, How, and if thou by thy lazy running\nshouldst not only destroy thyself, but also thereby be the cause\nof the damnation of some others, for thou being a professor thou\nmust think that others will take notice of thee; and because thou\nart but a poor, cold, lazy runner, and one that seeks to drive\nthe world and pleasure along with thee: why, thereby others will\nthink of doing so too. Nay, say they, why may not we as well as\nhe? He is a professor, and yet he seeks for pleasures, riches,\nprofits; he loveth vain company, and he is proud, and he is so\nand so, and professeth that he is going for heaven; yea, and he\nsaith also he doth not fear but he shall have entertainment; let\nus therefore keep pace with him, we shall fare no worse than he.\nO how fearful a thing will it be, if that thou shalt be instrumental\nof the ruin of others by thy halting in the way of righteousness!\nLook to it, thou wilt have strength little enough to appear before\nGod, to give an account of the loss of thy own soul; thou needest\nnot have to give an account for others; why, thou didst stop them\nfrom entering in. How wilt thou answer that saying, You would\nnot enter in yourselves, and them that would you hinder; for that\nsaying will be eminently fulfilled on them that through their\nown idleness do keep themselves out of heaven, and by giving of\nothers the same example, hinder them also.\n\nThe ninth use. Therefore, now to speak a word to both of you, and\nso I shall conclude.\n\n1. I beseech you, in the name of our Lord Jesus Christ, that none\nof you do run so lazily in the way to heaven as to hinder either\nyourselves or others. I know that even he which runs laziest, if\nhe should see a man running for a temporal life, if he should so\nmuch neglect his own well-being in this world as to venture, when\nhe is a-running for his life, to pick up here and there a lock of\nwool that hangeth by the way-side, or to step now and then aside\nout of the way for to gather up a straw or two, or any rotten\nstick, I say, if he should do this when he is a-running for his\nlife, thou wouldst condemn him; and dost thou not condemn thyself\nthat dost the very same in effect, nay worse, that loiterest\nin thy race, notwithstanding thy soul, heaven, glory, and all is\nat stake. Have a care, have a care, poor wretched sinner, have a\ncare.\n\n2. If yet there shall be any that, notwithstanding this advice,\nwill still be flaggering and loitering in the way to the kingdom\nof glory, be thou so wise as not to take example by them. Learn\nof no man further than he followeth Christ. But look unto Jesus,\nwho is not only 'the author and finisher of faith,' but who did,\n'for the joy that was set before him, endured the cross, despising\nthe shame, and is now set down at the right hand of God' (Heb\n12:2). I say, look to no man to learn of him no further than he\nfolloweth Christ. 'Be ye followers of me,' saith Paul, 'even as\nI also am of Christ' (1 Cor 11:1). Though he was an eminent man,\nyet his exhortation was, that none should follow him any further\nthan he followed Christ.\n\nVII. PROVOCATION. [TO RUN WITH THE FOREMOST.]\n\nNow that you may be provoked to run with the foremost, take notice\nof this. When Lot and his wife were running from cursed Sodom\nto the mountains, to save their lives, it is said that his wife\nlooked back from behind him, and she became a pillar of salt; and\nyet you see that neither her practice, nor the judgment of God\nthat fell upon her for the same, would cause Lot to look behind\nhim. I have sometimes wondered at Lot in this particular; his\nwife looked behind her, and died immediately, but let what would\nbecome of her, Lot would not so much as look behind him to see\nher. We do not read that he did so much as once look where she was,\nor what was become of her; his heart was indeed upon his journey,\nand well it might: there was the mountain before him, and the\nfire and brimstone behind him; his life lay at stake and he had\nlost it if he had but looked behind him. Do thou so run: and in\nthy race remember Lot's wife, and remember her doom; and remember\nfor what that doom did overtake her; and remember that God made\nher an example for all lazy runners, to the end of the world: and\ntake heed thou fall not after the same example. But, if this will\nnot provoke thee, consider thus,\n\n1. Thy soul is thy own soul, that is either to be saved or lost;\nthou shalt not lose my soul by thy laziness. It is thy own soul,\nthy own ease, thy own peace, thy own advantage, or disadvantage.\nIf it were my soul that thou art desired to be good unto, methinks\nreason should move thee somewhat to pity it. But alas, it is thy\nown, thy own soul. 'What shall it profit a man if he shall gain\nthe whole world, and lose his own soul?' (Mark 8:36). God's people\nwish well to the souls of others, and wilt not thou wish well to\nthy own? And if this will not provoke thee, then think again,\n\n2. If thou lose thy soul, it is thou also that must bear the blame.\nIt made Cain stark mad to consider that he had not looked to his\nbrother Abel's soul. How much more will it perplex thee to think,\nthat thou hadst not a care of thy own? And if this will not provoke\nthee to bestir thyself, think again,\n\n3. That if thou wilt not run, the people of God are resolved to\ndeal with thee even as Lot dealt with his wife, that is, leave\nthee behind them. It may be thou hast a father, mother, brother,\n&c., going post-haste to heaven, wouldst thou be willing to be\nleft behind them? Surely no. Again,\n\n4. Will it not be a dishonour to thee to see the very boys and\ngirls in the country to have more wit than thyself? It may be the\nservants of some men, as the horsekeeper, ploughman, scullion,\n&c., are more looking after heaven than their masters. I am apt\nto think sometimes, that more servants than masters, that more\ntenants than landlords, will inherit the kingdom of heaven. But\nis not this a shame for them that are such? I am persuaded you\nscorn, that your servants should say that they are wiser than you\nin the things of this world; and yet I am bold to say, that many\nof them are wiser than you in the things of the world to come,\nwhich are of great concernment.\n\nVIII. A SHORT EXPOSTULATION.\n\nWell then, sinner, what sayest thou? Where is thy heart? Wilt thou\nrun? Art thou resolved to strip? Or art thou not? Think quickly,\nman, it is no dallying in this matter. Confer not with flesh and\nblood; look up to heaven, and see how thou likest it; also to\nhell--of which thou mayst understand something by my book, called,\nA few Sighs from Hell; or the Groans of a damned Soul; which I\nwish thee to read seriously over--and accordingly devote thyself.\nIf thou dost not know the way, inquire at the Word of God. If thou\nwantest company, cry for God's Spirit. If thou wantest encouragement,\nentertain the promises. But be sure thou begin by times; get into\nthe way; run apace and hold out to the end; and the Lord give thee\na prosperous journey. Farewell.\n\n\n\nFOOTNOTES:\n\n[1] It was the commonly received opinion that, at the moment\nof death, the angels and devils strove to carry away the soul.\nIf the dying man had received the consecrated wafer, the devils\nwere scared at it, and lost their victim. Hence the prayer--'From\nlightning, battle, murder, and sudden death, good Lord, deliver\nus'; a curious contrast to, 'Thy will be done'! Were they sinners\nabove all men upon whom the tower in Siloam fell and slew them?\n(Luke 13:4). O that men would rely upon the righteousness of Christ\nstimulating them to run for glory, as heavenly footmen, and not\nupon the nostrums of Antichrist!--Ed.\n\n[2] In a very beautifully ornamented Liturgy of the Church of\nEngland, prior to the Reformation, after the Salisbury use, printed\nin 1526 (in the Editor's library), is this direction--'These iii.\nprayers be wrytten in the chapel of the holy crosse in Rome, who\nthat deuoutly say them they shall obteyne ten hundred thousand\nyears of pardon for deadly sins graunted of oure holy father Jhon\nxxii pope of Rome.' The three prayers only occupy twenty-six short\nlines, and may be gravely repeated in two minutes. Such was and IS\nPopery!! But at the end of all this promised pardon for a million\nof years--what then? Will eternal torments commence?--Ed.\n\n[3] How awfully is this pictured to the soul in that solemn account\nof the day of death and judgment in Matthew 25; and how strikingly\napplied in the Pilgrim's Progress in the character of Ignorance.--Ed.\n\n\n[4] 'When the bell begins to toll,\nLord have mercy on the soul.'\n\n\nThe Papists imagine that there is an extraordinary power in the\nbell hallowed by baptism to drive away the spirits of darkness, so\nthat the departing soul may take its journey without molestation!!\nIt was also intended to rouse the faithful to pray for the\ndead person's soul. This, and other superstitious practices, were\nsuspended during the Protectorate in some parishes, if not generally,\nbut were revived at the Restoration, because the omission injured\nthe revenues of the church.--See Brand's Popular Antiquities.--Ed.\n\n[5] This quotation, probably made from memory, is a mixture of\nthe Genevan and the present version.--Ed.\n\n[6] Francis Spira, in 1548, being a lawyer in great repute in\nItaly, professed gospel principles, but afterwards relapsed into\nPopery, and became a victim of black despair. The man in the iron\ncage, at the Interpreter's house, probably referred to Spira. The\nnarrative of his fearful state is preceded by a poem:--\n\n\n'Here see a soul that's all despair, a man\nAll hell, a spirit all wounds. Who can\nA wounded spirit bear?\nReader, wouldst see what you may never feel,\nDespair, racks, torments, whips of burning steel?\nBehold this man, this furnace, in whose heart\nSin hath created hell. O! in each part\nWhat flames appear?\nHis thoughts all stings; words, swords;\nBrimstone his breath;\nHis eyes, flames; wishes, curses; life, a death,\nA thousand deaths live in him, he not dead--\nA breathing corpse in living scalding lead.'--Ed.\n\n\n[7] How plain and important is this direction. Saul the persecutor\nran fast, but the faster he ran in his murderous zeal the further\nhe ran from the prize. Let every staunch sectarian examine prayerfully\nhis way, especially if the sect he belongs to is patronized by\nprinces, popes, or potentates, and endowed with worldly honours.\nHe may be running from and not to heaven.--Ed.\n\n[8] He that trusts in the sect to which he belongs is assuredly\nin the wrong way, whether it be the Church of Rome or England,\nQuaking, Ranting, Baptists, or Independents. Trust in Christ must\nbe all in all. First be IN Christ, then run for heaven, looking\nunto Christ. Keep fellowship with those who are the purest, and\nrun fastest in the ordinances of the gospel which are revealed in\nthe Word. Follow no human authority nor craft, seek the influence\nof the Holy Spirit for yourself, that you may be led into all\ntruth, then you will so run as to obtain.--Ed.\n\n[9] How plain is this direction, and how does it commend itself to\nour common-sense; lumpish shoes, and pockets filled with stones,\nhow absurd for a man who is running a race!! Stop, my dear reader,\nhave you cast away all useless encumbrances, and all easily besetting\nsins? Is your heart full of mammon, or pride, or debauchery? if\nso, you have no particle of strength to run for heaven, but are\nrunning upon swift perdition.--Ed.\n\n[10] This is one of those beautiful ideas which so abound in all\nBunyan's works. Our way to the kingdom is consecrated by the cross\nof Christ, and may be known throughout by the sprinkling of his\nblood, his groans, his agonies. All the doctrines that put us in\nthe way are sanctified by the atonement; all the spurs to a diligent\nrunning in that way are powerful as motives, by our being bought\nwith that precious price, the death of Emmanuel. O! my soul,\nbe thou found looking unto Jesus, he is THE WAY, the only way to\nheaven.--Ed.\n\n[11] Strange infatuation, desperate pride, that man should reject\nthe humbling simplicity of Divine truth, and run so anxiously,\ngreedily, and in hosts, in the road to ruin, because priestcraft\ncalls it 'the way of God'; preferring the miserable sophistry of\nSatan and his emissaries to the plain directions of Holy Writ.\nO! reader, put not your trust in man, but, while God is ready to\ndirect you, rely solely on his Holy Word.--Ed.\n\n[12] 'Happily,' or haply, were formerly used to express the same\nmeaning.--Ed.\n\n[13] 'Sink-souls' is one of Bunyan's strong Saxonisms, full of\nmeaning, 'Sink' is that in which filth or foulness is deposited.\n\n\n'She poured forth out of her hellish sink,\nHer fruitful cursed spawn.'--Spencer.--Ed.\n\n\n[14] This is one of Bunyan's most deeply expressive directions to\nthe heaven-ward pilgrim; may it sink into our hearts. Christ is\nthe way, the cross is the standing way-mark throughout the road,\nnever out of sight. In embracing the humbling doctrines of grace,\nin sorrow for sin, in crucifying self, in bearing each other's\nburdens, in passing through the river that will absorb our\nmortality--from the new birth to our inheritance--the cross is\nthe way-mark.--Ed.\n\n[15] Our holiest, happiest duties, IF they interfere with a simple\nand exclusive reliance upon Christ for justification, must be\naccursed in our esteem; while, if they are fulfilled in a proper\nspirit of love to him, they become our most blessed privileges.\nReader, be jealous of your motives.--Ed.\n\n[16] This is very solemn warning. But is it asked how are we\nto see that that is invisible, or to imagine bliss that is past\nour understanding? The reply is, treasure up in your heart those\nglimpses of glory contained in the Word. Be daily in communion\nwith the world of spirits, and it may be your lot, with Paul, to\nhave so soul-ravishing a sense of eternal realities, as scarcely\nto know whether you are in the body or not.--Ed.\n\n[17] How characteristic of Bunyan is this sentence, 'the rich\nvoyage.' God environing us about with his presence in time, and\neternal felicity in the desired haven: 'the lumpish heart' at\ntimes apparently indifferent to the glorious harvest: 'a pair of\nspurs' to prick us on in the course. The word voyage (from via,\na way) was in Bunyan's time equally used for a journey by sea or\nland, it is now limited to travelling by sea.--Ed.\n\n[18] 'Scrubbed'; worthless, vile, insignificant in the sight of\nman, who judges from the outward, temporal condition; but, in the\ncase of Lazarus, precious in the sight of God.--Ed.\n\n[19] What an inexhaustible source of comfort is contained in\nthis passage. Blessed carriage, in which the poorest, weakest of\nChrist's flock shall ride. Millions of gold could not purchase the\nprivilege thus to ride in ease and safety, supported and guarded\nby Omnipotence, and guided by Omniscience.--Ed.\n\n[20] Summed up by the Psalmist, 'Happy is that people that is\nin such a case. Happy is that people whose God is the Lord' (Psa\n144:15).--Ed.\n\n[21] How severe and cutting, but how just, is this reflection\nupon many, that wicked men, for the gratification of destructive\npropensities, should evince greater zeal and perseverance to light\nup the fire of hell in their consciences, than some professing\nChristians do in following after peace and holiness, 'Go to the\nant, thou sluggard, consider her ways and be wise.'--Ed.\n\n[22] How awful a warning is this to the backslider. A wicked\nprofessor is a practical atheist and a contemptible hypocrite.\nBut the backslider is worse, he proclaims, in his downward course,\nthe awful blasphemy that 'sin is better than Christ'; 'hell is\npreferable to heaven.' O! that some poor bewildered backslider\nmay, by a Divine blessing upon the voice of Bunyan, be arrested\nin his mad career.--Ed.\n\n[23] 'Passions'; the old English term for sufferings. It is used\nin Acts 1 emphatically, to express the last sufferings of the\nSaviour; as also in what is called 'passion week.'--Ed.\n\n***\n\nTHE HOLY CITY; OR, THE NEW JERUSALEM:\n\nWHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER\nOF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH,\nTOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY\nOF ALL UNFOLDED.\n\nAS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND\nWATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED.\n\n'Glorious things are spoken of thee, O city of God.'-Psalm 87:3\n\n'And the name of the city from that day shall be, THE LORD IS\nTHERE.'-Ezekiel 48:35\n\nLondon: Printed in the year 1665\n\nADVERTISEMENT BY THE EDITOR\n\nReader, it will require the utmost effort of your powers of faith\nin perfectly well authenticated history to believe an almost\nincredible fact, but which certainly took place in England, under\nthe reformed church in 1665. It is, however, true, that a number\nof eminently pious, loyal, sober, industrious citizens were immured,\nby the forms of law, within the walls of a small prison on Bedford\nBridge, over the river Ouse, for refusing to attend the parish\nchurch or join in the service prescribed by Acts of Parliament,\naccording to the Book of Common Prayer. The Ruler of the universe\ndeigned to approve their conduct, and to visit these prisoners\nwith his peculiar approbation. He made their prison a Bethel, the\nhouse of God, and the very gate of heaven-thus richly blessing their\nsouls for refusing to render unto man the things that are God's.\n\nOn the Lord's day they were in the habit of uniting in Divine worship.\nTheir prison chamber had received no prelatic consecration, but\nGod was in their midst to bless them. It happened one morning that\nit came to the turn of a poor itinerant tinker, of extraordinary\nability, to address his fellow-prisoners-he had neither written\nnor even prepared a sermon, and felt, for a time, at a loss for\na text or subject. At length, while turning over the sacred pages,\nhis eye was directed to the description of the Holy City-New\nJerusalem, which in the latter day will gloriously descend from\nheaven. His soul was enlarged and enlightened with the dazzling\nsplendour of that sacred city-his heart, which had felt 'empty,\nspiritless, and barren,' was baptized into his subject-'with a few\ngroans, he carried his meditations to the Lord Jesus for a blessing,\nwhich he did forthwith grant according to his grace, and then the\npreacher did set before his brethren the spiritual meat, and they\ndid all eat and were well refreshed. While distributing the truth,\nit did so increase in his hand, that of the fragments he gathered\nup a basket full, and furnished this heavenly treatise.' Such, in\nsubstance, is the author's interesting account of the circumstances\nunder which he wrote this book. He adds, with humility, that\nthe men of this world would laugh, in conceit, that one so low,\ncontemptible, and inconsiderable should busy himself with so hard\nand knotty a subject, but humbly hopes, that though but a babe in\nChrist, these truths were revealed to him. To the real followers\nof the lowly Jesus, the poor carpenter's son, 'who had not where\nto lay his head'-of whom the Jews said, 'How knoweth this man\nletters, having never learned?' (John 7:15)-despised by princes,\nprelates, scribes, and Pharisees-to such, the poverty, the\noccupation, and the want of book-learning of our author needs no\napology. It is all-sufficient to know that he was mighty in the\nScriptures, and deeply taught of the Holy Spirit. These are the\nonly sources of information relative to the New Jerusalem; and\nin this treatise the author has richly developed the treasures of\nthe Bible in reference to this solemn subject. To the same prison\ndiscipline to which we are indebted for the Pilgrim's Progress,\nwe owe this, and other of the labours of that eminent servant\nof Christ, John Bunyan. Little did the poor tyrants who sent him\nto jail think that, in such a place, he would have this blessed\nvision of the heavenly city, or that his severe sufferings would\nmaterially aid in destroying their wicked craft.\n\nThe subject is one of pure revelation. The philosopher-the\ntheologian-the philologist-the historian, and the antiquarian,\nare utterly unable to grapple with that which is here so admirably\nhandled by a poor unlettered prisoner for Christ, who, from the\ninexhaustible storehouse of God's Word, brings forth things new\nand old to comfort the pilgrim, whether in a prison or a palace,\nand to enliven his prospects on his way to this celestial city.\nThe New Jerusalem is a sublime object, and we are bound humbly to\nadore that majestic mercy which has condescended to give us such\na glimpse of the glory which, in its unbounded extent, passeth\nall the powers of our earth-bound souls to conceive.\n\nIt is a city whose builder and maker is God-perfect as his infinite\nwisdom-strong as his omnipotence-eternal as his existence. Who by\nsearching can find out the perfections of the Almighty-they can\nonly be traced by his revealed will, and with our poor powers, even\nthen but faintly. No man ever possessed a more intimate knowledge\nof the Bible, nor greater aptitude in quoting it than Bunyan: he\nmust have meditated in it day and night; and in this treatise his\nbiblical treasures are wisely used. He begins with the foundation\nof the walls, and shows that they are based upon the truths taught\nto the twelve tribes, and by the twelve apostles of the Lamb. All\nthese truths are perfectly handed down to us in holy Writ, alike\nimmutable and unalterable. Cursed are they that add to that book,\neither by tradition or by the imposition of creeds, rites, and\nceremonies, and not less cursed are they that take from it. These\nsolid foundations support walls and gates through which nothing\ncan enter that defileth. It is a pattern to the church on earth,\ninto which none should be admitted but saints, known from their\nconversation as living epistles. 'Not common stuff, not raked out\nof the dunghills and muck heaps of this world, and from among the\ntoys of antichrist, but spiritual, heavenly and glorious precious\nstones.' This city has but one street, showing the perfect unity\namong all its inhabitants, and it is only under the personal reign\nof Christ that uniformity can exist. The divisions among Christians\narise, as Bunyan justly concludes, from 'antichristian rubbish,\ndarkness, and trumpery.' The cause of all the confusion is the lust\nof man for domination over conscience, the government of which is\nthe sole prerogative of God, and this is strengthened by the hope\nof passing through time in idleness, luxury, and honour, under the\nfalse pretence of apostolic descent transmitted through ceremonies\nworse than childish. In our Lord's days there was union among his\ndisciples, as there must be under his personal reign in the New\nJerusalem. But in the times of the apostles the disciples were\ndivided-one was of Paul-another of Apollos, and others of Cephas.\nThe Holy Ghost issued laws to regulate the church in their disputes-not\nan act of uniformity, but an injunction to the exercise of mutual\nforbearance, 'Who art thou that judges another man's servant.'\n'Let every man be fully persuaded in his own mind' (Rom 14:4,5).\n\nAfter viewing the spiritual unity of the inhabitants of this wonderful\ncity, we are introduced to its temple. How vast the edifice, to\ncontain the millions on millions of worshippers-every inhabitant\nbeing present in the general assembly and church of the first-born!\nUtterly beneath our notice are the most magnificent temples\nraised by human ingenuity and vanity, when compared with that of\nthe Holy City. Its foundation, the immutability of God-its extent,\nhis divine immensity-its walls, the omnipotence of Jehovah-its\ntreasury, the unsearchable riches of Christ-its worshippers,\nthe countless myriads of the nations of those that are saved-its\nduration, ETERNITY. It is the inheritance of the Son of God,\nJehovah Jesus, and is worthy of HIS inconceivable majesty. In all\nthe multitude not one hypocrite will be found-not one sleeping\nworshipper-no wandering thought-no fear of sin or of Satan and his\npersecuting agents-death itself will be dead and swallowed up in\nlife and immortality-all are pure-clothed in white robes-the palm\nof victory in their hands-singing the glorious anthems of heaven.\nO my soul! who are they that are thus unspeakably blessed? Shall I\nbe a citizen of that city? God has told us who they are-not those\nwho have been cherished by the state-clothed with honour, who\nhave eaten the bread of idleness. No. 'These are they which came\nout of great tribulation' (Rev 7:14). From all kindreds, nations,\nsects, and parties-they who obeyed God and not man in all matters\nof faith and holiness-those who submitted to the Saviour, and have\nwashed their robes and made them white in the blood of the Lamb.\nHow vile is that sectarian spirit which in cold blood consigns all\nbut its own sect to eternal misery. How strange the calculation\nof that Jewish Rabbi,[1] who, dooming to miserable and eternal\nslavery all but his own little party, gives to every Jew two\nthousand eight hundred souls to be tormented and tyrannically used\nas slaves. The bitter sectarian who thus judges that all not of\nhis own party shall be destroyed, will do well to listen to the\nvoice of truth, 'With what judgment ye judge ye shall be judged.'\nAll these absurd and wicked feelings are fast wearing away before\nthe advancing spirit of Christianity. When the leaven of Divine\ntruth shall have spread over the whole earth, antichrist will\nfinally fall-then shall this New Jerusalem descend from heaven,\nand become the glory of the earth. How distant soever that period\nmay seem, it is irresistibly hastening on. Since Bunyan's days,\npersecution has hid its ugly head-North America, which was then a\nland of darkness, is now widely covered with gospel blessings-slavery\nis coming to an end-India, the islands of the Pacific, and the vast\nterritories of Australia, are yielding their increase. A few more\ncenturies of progression, increasing in its ratio as time draws\nto a close, will hasten on the coming of our Lord.\n\nThe growth in grace of every Christian goes on thus gradually. Bunyan\ndraws a beautiful picture of this from Ezekiel 47:3-12. It is so\nslow as scarcely to be perceptible, and one proof of its growth\nin our hearts is a doubt as to whether we are progressing at all.\nThe more the light of heaven breaks in upon us, the more clearly\nit displays our sinful follies. According to the prophet, the waters\nrise higher and higher, but so slowly as to elude observation,\nuntil we find that they have risen from the ancles to the knees,\nand at length they rise and leave no standing for the feet-the\nearth recedes with time, and the soul enters upon the ocean of\neternal grace and glory. The time is coming when we shall no longer\nworship in temples made with hands, neither in the mountains of\nSamaria, nor in the temples of Jerusalem, or Rome, or London. 'The\ncloud-capt towers-the gorgeous palaces-the solemn temples-yea, the\ngreat globe itself, shall dissolve, and, like the baseless fabric\nof a vision, leave not a wreck behind.' Or in language far more\nsolemn and striking, because they are the unerring words of truth,\n'The heavens shall pass away with a great noise, and the elements\nshall melt with fervent heat; the earth also, and the works that\nare therein, shall be burned up.' Then shall the Holy City-the New\nJerusalem-descend from heaven, and all the ransomed of the Lord\nshall find in it a glorious and everlasting habitation.\n\nBunyan published this Book in a very small 8vo of 294 pages. It was\nnever reprinted separately from his other works, and even in them\nit suffered from serious omissions and errors. It is now accurately\nprinted from his original edition. The copy in Dr. Williams'\nLibrary, Redcross Street, is remarkably fine and clean, a present,\nmost probably, in the first instance, from the author, having\nan inscription on the fly leaf, apparently in Bunyan's autograph,\n'This for my good and dearly beloved frend mistris Backcraft.'\nIt has a false title, bearing the imprint of 'London, Printed for\nFrancis Smith, at the Elephant and Castle without Temple Barr,\n1669.' The editor's copy, soiled and tattered, cost him twenty\nshillings, a striking proof of its rarity. This has the original\ntitle, with the real date, 1665, but without a printer's or publisher's\nname-from which it may be inferred that no one dared to patronize\nthe labours of the poor prisoner-a circumstance tending to make\nthe book more prized by the lovers of Christian liberty. The four\ndedications are singular, and truly Bunyanish.\n\nGEO OFFOR.\n\n\nTHE EPISTLE TO FOUR SORTS OF READERS\n\nI. TO THE GODLY READER.\n\nFriend,-Though the men of this world, at the sight of this book,\nwill not only deride, but laugh in conceit, to consider that one\nso low, contemptible, and inconsiderable as I, should busy myself\nin such sort, as to meddle with the exposition of so hard and\nknotty a Scripture as here they find the subject matter of this\nlittle book; yet do thou remember that 'God hath chosen the foolish\nthings of the world to confound the wise, and things which are\nnot, to bring to nought things that are' (1 Cor 1:27,28). Consider\nalso, that even of old it hath been his pleasure to 'hide these\nthings from the wise and prudent, and to reveal them unto babes'\n(Matt 11:25, 21:15,16). I tell you that the operation of the Word\nand Spirit of God, without depending upon that idol,[2] so much\nadored, is sufficient of itself to search out 'all things, even\nthe deep things of God' (1 Cor 2:10).\n\nThe occasion of my first meddling with this matter was\nas followeth:-Upon a certain first-day, I being together with my\nbrethren in our prison chamber, they expected that, according to\nour custom, something should be spoken out of the Word for our\nmutual edification; but at that time I felt myself, it being my\nturn to speak, so empty, spiritless, and barren, that I thought\nI should not have been able to speak among them so much as five\nwords of truth with life and evidence; but at last it so fell out\nthat providentially I cast mine eye upon the eleventh verse of\nthe one and twentieth chapter of this prophecy; upon which, when\nI had considered a while, methought I perceived something of that\njasper in whose light you there find this holy city is said to come\nor descend; wherefore having got in my eye some dim glimmerings\nthereof, and finding also in my heart a desire to see farther\nthereinto, I with a few groans did carry my meditations to the\nLord Jesus for a blessing, which he did forthwith grant according\nto his grace; and helping me to set before my brethren, we did all\neat, and were well refreshed; and behold also, that while I was in\nthe distributing of it, it so increased in my hand, that of the\nfragments that we left, after we had well dined, I gathered up\nthis basketful. Methought the more I cast mine eye upon the whole\ndiscourse, the more I saw lie in it. Wherefore setting myself to\na more narrow search, through frequent prayer to God, what first\nwith doing, and then with undoing, and after that with doing again,\nI thus did finish it.\n\nBut yet, notwithstanding all my labour and travel in this matter,\nI do not, neither can I expect that every godly heart should in\nevery thing see the truth and excellency of what is here discoursed;\nneither would I have them imagine that I have so thoroughly viewed\nthis holy city, but that much more than I do here crush out is yet\nleft in the cluster. Alas! I shall only say thus, I have crushed\nout a little juice to sweeten their lips withal, not doubting but\nin a little time more large measures of the excellency of this\ncity, and of its sweetness and glory, will by others be opened\nand unfolded; yea, if not by the servants of the Lord Jesus, yet\nby the Lord himself, who will have this city builded and set in\nits own place.\n\nBut, I say, for this discourse, if any of the saints that read\nherein think they find nought at all but words, as many times it\nfalleth out even in their reading the Scriptures of God themselves,\nI beg, I say, of such, that they read charitably, judge modestly,\nand also that they would take heed of concluding that because they\nfor the present see nothing in this or that passage, that therefore\nthere is nothing in it: possibly from that which thou mayest cast\naway as an empty bone, others may pick both good and wholesome\nbits, yea, and also out of that suck much nourishing marrow. You\nfind by experience, that that very bit that will not down with one,\nmay yet not only down, but be healthful and nourishing to another.\nBabes are more for milk than strong meat, though meat will well\ndigest with those that are of riper years. Wherefore that which\nthy weakness will not suffer thee to feed on, leave; and go to\nthe milk and nourishment that in other places thou shalt find.\n\nII. TO THE LEARNED READER.\n\nMy second word is to my wise and learned reader.\n\nSir,-I suppose, in your reading of this discourse, you will be apt\nto blame me for two things: First, Because I have not so beautified\nmy matter with acuteness of language as you could wish or desire.\nSecondly, Because also I have not given you, either in the line\nor in the margent, a cloud of sentences from the learned fathers,\nthat have, according to their wisdom, possibly, handled these\nmatters long before me.\n\nTo the first I say, the matter indeed is excellent and high; but\nfor my part I am weak and low; it also deserveth a more full and\nprofound discourse than my small pats will help me to make upon\nthe matter. But yet seeing the Lord looketh not at the outward\nappearance, but on the heart, neither regardeth high-swelling\nwords of vanity, but pure and naked truth; and seeing also that a\nwidow's mite being all, even heart as well as substance, is counted\nmore, and better, than to cast in little out of much, and that\nlittle too perhaps the worst, I hope my little, being all, my\nfarthing, seeing I have no more, may be accepted and counted for\na great deal in the Lord's treasury. Besides, Sir, words easy to\nbe understood do often hit the mark, when high and learned ones\ndo only pierce the air. He also that speaks to the weakest, may\nmake the learned understand him; when he that striveth to be high,\nis not only for the most part understood but of a sort, but also\nmany times is neither understood by them nor by himself.\n\nSecondly, The reason why you find me empty of the language of the\nlearned, I mean their sentences and words which others use, is\nbecause I have them not, nor have not read them: had it not been\nfor the Bible, I had not only not thus done it, but not at all.\n\nLastly. I do find in most such a spirit of whoredom and idolatry\nconcerning the learning of this world, and wisdom of the flesh,\nand God's glory so much stained and diminished thereby; that had\nI all their aid and assistance at command, I durst not make use of\nought thereof, and that for fear lest that grace, and these gifts\nthat the Lord hath given me, should be attributed to their wits,\nrather than the light of the Word and Spirit of God: Wherefore 'I\nwill not take' of them 'from a thread even to a shoe-latchet,--lest\nthey should say, We have made Abram rich' (Gen 14:23).\n\nSir, What you find suiting with the Scriptures take, though it\nshould not suit with authors; but that which you find against the\nScriptures, slight, though it should be confirmed by multitudes of\nthem. Yea, further, where you find the Scriptures and your authors\njump,[3] yet believe it for the sake of Scripture's authority. I\nhonour the godly as Christians, but I prefer the Bible before them;\nand having that still with me, I count myself far better furnished\nthan if I had without it all the libraries of the two universities.\nBesides, I am for drinking water out of my own cistern;[4] what\nGod makes mine by the evidence of his Word and Spirit, that I\ndare make bold with. Wherefore seeing, though I am without their\nlearned lines, yet well furnished with the words of God, I mean\nthe Bible, I have contented myself with what I there have found,\nand having set it before your eyes,\n\n\nI pray read and take, Sir, what you like best;\nAnd that which you like not, leave for the rest.\n\n\nIII. TO THE CAPTIOUS READER.\n\nMy third word is to the captious and wrangling reader.\n\nFriend,-However thou camest by this book, I will assure thee thou\nwast least in my thoughts when I writ it; I tell thee, I intended\nthis book as little for thee as the goldsmith intendeth his jewels\nand rings for the snout of a sow. Wherefore put on reason, and\nlay aside thy frenzy; be sober, or lay by the book (Matt 7:6).\n\nIV. TO THE MOTHER OF HARLOTS, &c.\n\nMy fourth word is to the lady of kingdoms, the well-favoured harlot,\nthe mistress of witchcrafts, and the abominations of the earth.\n\nMistress,-I suppose I have nothing here that will either please\nyour wanton eye or go down with your voluptuous palate. Here is\nbread indeed, as also milk and meat; but here is neither paint\nto adorn thy wrinkled face, nor crutch to uphold or undershore\nthy shaking, tottering, staggering kingdom of Rome; but rather a\ncertain presage of thy sudden and fearful final downfall, and of\nthe exaltation of that holy matron, whose chastity thou dost abhor,\nbecause by it she reproveth and condemneth thy lewd and stubborn\nlife. Wherefore, lady, smell thou mayest of this, but taste thou\nwilt not: I know that both thy wanton eye, with all thy mincing\nbrats that are intoxicated with thy cup and enchanted with thy\nfornications, will, at the sight of so homely and plain a dish as\nthis, cry, Foh! snuff, put the branch to the nose,[5] and say,\nContemptible! (Mal 1:12,13; Eze 8:17). 'But wisdom is justified of\nall her children' (Matt 11:19). 'The virgin the daughter of Zion\nhath despised thee, and laughed thee to scorn; Jerusalem hath\nshaken her head at thee' (Isa 37:22), yea, her God hath smitten\nhis hands at thy dishonest gain and freaks (Eze 22:7-11, &c.).\n'Rejoice ye with Jerusalem, and be glad for her, all ye that love\nher; rejoice for joy with her, all ye that mourn for her; that ye\nmay suck and be satisfied with the breasts of her consolations,\nthat ye may milk out and be delighted with the abundance of her\nglory' (Isa 66:10,11).\n\nJOHN BUNYAN\n\n\n\nFOOTNOTES:\n\n1. Solomon Jarchi. See Allen's Modern Judaism, p. 275.\n\n2. By 'idol' is here meant human wisdom and school learning, which\nthe men of this world adore, and laugh in conceit at the attempt\nof one who did not possess it to expound the mysteries of the\nRevelations-forgetting that they can only be spiritually discerned.-Ed.\n\n3. Where the Bible and uninspired authors agree, believe the truth\nsimply for the Bible's sake. How properly jealous was Bunyan as\nto the supremacy of God's authority.-Ed.\n\n4. See Isaiah 36:16. The fountain of living waters, and not the\nbroken cisterns alluded to in Jeremiah 2:13.-Ed.\n\n5. Commentators differ as to the meaning of 'put the branch to the\nnose,' Ezekiel 8:17, but all agree it was some well known mode of\nexpressing contempt for God and his worship.-Ed.\n\n\n\nTHE HOLY CITY; OR, THE NEW JERUSALEM\n\nBy John Bunyan\n\nRevelation 21:10-27; 22:1-4 \"And he carried me away in the spirit\nto a great and high mountain, and showed me that great city, the\nholy Jerusalem, descending out of heaven from God, Having the\nglory of God: and her light was like unto a stone most precious,\neven like a jasper stone, clear as crystal: And had a wall great\nand high, and had twelve gates, and at the gates twelve angels\nand names written thereon, which are the names of the twelve tribes\nof the children of Israel. On the east three gates, on the north\nthree gates, on the south three gates, and on the west three gates.\nAnd the wall of the city had twelve foundations, and in them the\nnames of the twelve apostles of the Lamb. And he that talked with\nme had a golden reed to measure the city, and the gates thereof\nand the wall thereof. And the city lieth four-square, and the\nlength is as large as the breadth: and he measured the city with\nthe reed, twelve thousand furlongs: the length and the breadth and\nthe height of it are equal. And he measured the wall thereof, an\nhundred and forty and four cubits, according to the measure of a\nman, that is of the angel. And the building of the wall of it was\nof jasper, and the city was pure gold, like unto clear glass. And\nthe foundations of the wall of the city were garnished with all\nmanner of precious stones. The first foundation was jasper; the\nsecond, sapphire; the third, a chalcedony; the fourth, an emerald;\nThe fifth, sardonyx; the sixth, sardius; the seventh, chrysolite;\nthe eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;\nthe eleventh, a jacinth; the twelfth, an amethyst. And the twelve\ngates were twelve pearls, every several gate was of one pearl;\nand the street of the city was pure gold, as it were transparent\nglass. And I saw no temple therein: for the Lord God Almighty,\nand the Lamb, are the temple of it. And the city had no need of\nthe sun, neither of the moon to shine in it: for the glory of God\ndid lighten it, and the Lamb is the light thereof. And the nations\nof them which are saved, shall walk in the light of it: and the\nkings of the earth do bring their glory and honour into it. And\nthe gates of it shall not be shut at all day by day: for there\nshall be no night there. And they shall bring the glory and honour\nof the nations into it. And there shall in no wise enter into it\nany thing that defileth, neither whatsoever worketh abomination,\nor maketh a lie: but they which are written in the Lamb's book of\nlife. And he showed me a pure river of water of life, clear as\ncrystal, proceeding out of the throne of God and of the Lamb. In\nthe midst of the street of it, and on either side of the river,\nwas there the tree of life, which bare twelve manner of fruits,\nand yielded her fruit every month: and the leaves of the tree were\nfor the healing of the nations. And there shall be no more curse:\nbut the throne of God and of the Lamb shall be in it; and his\nservants shall serve him. And they shall see his face, and his\nname shall be in their foreheads.\"\n\n\nIn my dealing with this mystery, I shall not meddle where I see\nnothing, neither shall I hide from you that which at present I\nconceive to be wrapt up therein; only you must not from me look\nfor much enlargement, though I shall endeavour to speak as much\nin few words, as my understanding and capacity will enable me,\nthrough the help of Christ.\n\nIn this description of this holy city, you have these five general\nheads:\n\nFIRST, The vision of this city in general. SECOND, A discovery of\nits defence, entrances, and fashion, in particular. THIRD, A relation\nof the glory of each. FOURTH, A discovery of its inhabitants, their\nquality and numerousness. FIFTH, A relation of its maintenance,\nby which it continueth in life, ease, peace, tranquility, and\nsweetness for ever. To all which I shall speak something in their\nproper places, and shall open them before you.\n\nBut before I begin with any of them, I must speak a word or two\nconcerning John's qualification, whereby he was enabled to behold\nand take a view of this city; which qualification he relateth in\nthese words following:\n\nVerse 10. And he carried me away in the spirit to a great and\nhigh mountain, and showed me that great city, the holy Jerusalem,\ndescending out of heaven from God.\n\nThe angel being to show this holy man this great and glorious\nvision, he first, by qualifying of him, puts him into a suitable\ncapacity to behold and take the view thereof; 'He carried me away\nin the spirit.' When he saith, He carried me away in the Spirit,\nhe means he was taken up into the Spirit, his soul was greatly\nspiritualized. Whence take notice, that an ordinary frame of spirit\nis not able to comprehend, nor yet to apprehend extraordinary\nthings. Much of the Spirit discerneth much of God's matters; but\nlittle of the Spirit discerneth but little of them: 'I could not\nspeak unto you as unto spiritual, but as unto carnal, even as unto\nbabes in Christ; I have fed you with milk, and not with meat; for\nhitherto ye were not able to bear it, neither yet now are ye able'\n(1 Cor 3:2).\n\n'And he carried me away in the spirit,' &c. Thus it was with the\nsaints of old, when God had either special work for them to do,\nor great things for them to see. Ezekiel, when he had the vision\nof this city in the old law, in the captivity at Babylon, he must\nbe first forefitted with a competent measure of the Spirit (Eze\n40:2). John also, when he had the whole matter of this prophecy\nrevealed unto him, he must be in the Spirit; 'I was (saith he) in\nthe Spirit on the Lord's day, and heard behind me a great voice,\nas of a trumpet' talking with me, &c (Rev 1:10,11). Whence note\nagain, that when God calls a man to this or that work for him,\nhe first fits him with a suitable spirit. Ezekiel saith, when God\nbid him stand upon his feet, that the Spirit entered into him, and\nset him upon his feet (Eze 2:1,2).\n\n'And he carried me away,' &c. Mark, And he carried me [away] &c.\nAs a man must have much of the Spirit that sees much of God, and\nhis goodly matters; so he must be also carried away with it; he\nmust by it be taken off from things carnal and earthly, and taken\nup into the glory of things that are spiritual and heavenly. The\nSpirit loveth to do what it doth in private; that man to whom God\nintendeth to reveal great things, he takes him aside from the lumber\nand cumber of this world, and carrieth him away in the solace and\ncontemplation of the things of another world; 'And when they were\nalone, he expounded all things to his disciples' (Mark 4:34).\nMark, and when they were ALONE; according to that of the prophet,\n'Whom shall he teach knowledge, and whom shall he make to understand\ndoctrine? them that are weaned from the milk, and drawn from the\nbreasts' (Isa 28:9). Whence observe also, he is the man that is\nlike to know most of God, that is oftenest in private with him\n(Luke 2:25-38). He that obeyeth when God saith, Come up hither,\nhe shall see the bride, the Lamb's wife. For 'through desire a\nman having separated himself, seeketh and intermeddleth with all\nwisdom' (Pro 18:1).\n\n'And he carried me away in the spirit to a great and high mountain.'\nThus having showed his frame, and inward disposition of spirit,\nhe now comes to tell us also of the place or stage on which he was\nset; to the end that now being fitted by illumination, he might\nnot be hindered of his vision by ought that might intercept. He\ncarried me away in the Spirit to a great and high mountain. Thus\ndid God of old also; for when he showed to Moses the patterns of\nthe heavenly things, he must ascend to the Mount Sinai (Exo 19:3).\nHe must into the mount also, when he hath the view of the Holy\nLand, and of that goodly mountain Lebanon (Deu 32:49). Whence we may\nlearn that the things of God are far from man, as he is natural;\nand also that there are very great things between us and the\nsight of them: none can see them but such as are carried away in\nthe Spirit and set on high.\n\n'...To a great and high mountain.' This mountain therefore signifieth\nthe Lord Christ, on which the soul must be placed, as on a mighty\nhill, whereby he may be able his eyes being anointed with spiritual\neye salve, to see over the tops of those mighty corruptions,\ntemptations, and spiritual enemies, that like high and mighty towers\nare built by the wicked one, to keep the view of God's things from\nthe sight of our souls (2 Cor 10:5,6). Wherefore Christ is called\nthe Mountain of the Lord's house, or that on which the house of\nGod is placed; he is also called the Rock of ages, and the Rock\nthat is higher than we. 'The hill of God is' an high hill, as\nBashan; 'an high hill, as the hill of Bashan' (Psa 68:15). This\nis the hill from whence the prophet Ezekiel had the vision of this\ncity (Eze 40:2); 'And upon this rock [saith Christ] I will build\nmy church, and the gates of hell shall not prevail against it'\n(Matt 16:18).\n\n[FIRST. The Vision of the Holy City in General.]\n\n'And he carried me away in the spirit to a great and high mountain,\nand showed me that great city, the holy Jerusalem.' Having thus\ntold us how, and with what he was qualified, he next makes relation\nof what he saw, which was that great city, the holy Jerusalem.\n\nJerusalem, in the language of the Scripture, is to be acknowledged\nfor the church and spouse of the Lord Jesus; and is to be considered\neither generally or more particularly. Now as she is to be taken\ngenerally, so she is to be understood as being 'the whole family\nin heaven and earth,' (Eph 3:15); and as she is thus looked upon,\nso she is not considered with respect to this or that state and\ncondition of the church here in the world, but simply as she is the\nchurch: therefore it is said, when at any time any are converted\nfrom Satan to God, that they 'are come unto Mount Zion, and unto\nthe city of the living God, the heavenly Jerusalem; and to an\ninnumerable company of angels; to the general assembly and church\nof the first-born which are written in heaven; to God the judge of\nall, and to the spirits of just men made perfect; and to Jesus,--and\nto the blood of sprinkling' (Heb 12:22,24).\n\nBut again, as Jerusalem is thus generally to be understood, so\nalso she is to be considered more particularly: 1. Either as she\nrelates to her first and purest state; or, 2. As she relates to\nher declined and captivated state; or, 3. With reference to her\nbeing recovered again from her apostatized and captivated condition.\nThus it was with Jerusalem in the letter; which threefold state of\nthis city shall be most exactly answered by our gospel Jerusalem,\nby our New Testament church. Her first state was in the days of\nChrist and his apostles, and answereth to Jerusalem in the days\nof Solomon; her second state is in the days of antichrist, and\nanswereth to the carrying away of the Jews from their city into\nBabylon; and her third state is this in the text, and answereth to\ntheir return from captivity, and rebuilding their city and walls\nagain: all which will be fully manifest in this discourse following.\n\n[This city is the gospel church returning out of antichristian\ncaptivity.]\n\nBesides, that this holy city that here you read of is the church,\nthe gospel church, returning out of her long and antichristian\ncaptivity; consider,\n\nFirst, She is here called a city, the very name that our primitive\nchurch went under (Eph 2:19); which name she loseth all the while\nof her apostatizing and captivity under antichrist; for observe,\nI say, all the while she is under the scourge of the dragon, beast,\nand the woman in scarlet, &c. (Rev 13), she goeth under the name\nof a woman, a woman in travail, a woman flying before the dragon,\na woman flying into the wilderness, there to continue in an afflicted\nand tempted condition, and to be glad of wilderness nourishment,\nuntil the time of her enemies were come to an end (Rev 12).\n\nNow the reason why she lost the title of city at her going into\ncaptivity is, because then she lost her situation and strength;\nshe followed others than Christ, wherefore he suffered her enemies\nto scale her walls, to break down her battlements; he suffered,\nas you see here, the great red dragon, and beast with seven heads\nand ten horns, to get into her vineyard, who made most fearful work\nboth with her and all her friends; her gates also were now either\nbroken down or shut up, so that none could, according to her laws\nand statutes, enter into her; her charter also, even the Bible\nitself, was most grossly abused and corrupted, yea, sometimes\nburned and destroyed almost utterly; wherefore the Spirit of God\ndoth take away from her the title of city, and leaveth her to be\ntermed a wandering woman, as aforesaid. 'The court which is without\nthe temple [saith the angel] leave out, and measure it not, for\nit is given unto the Gentiles; and the holy city shall they tread\nunder foot forty and two months' (Rev 11:2). 'The holy city shall\nthey tread under foot'; that is, all the city constitutions, her\nforts and strength, her laws and privileges for a long time, shall\nbe laid aside and slighted, shall become a hissing, a taunt, and\na byword among the nations. And truly thus it was in the letter,\nin the destruction of Jerusalem by the king of Babylon and his\nwicked instruments, by whose hands the city was broken up, the\nwalls pulled down, the gates burned, the houses rifled, the virgins\nravished, and the children laid dead in the top of every street\n(2 Chron 36:17-21; Jer 52; Lam 1; 2; 3; 4). Now was Zion become a\nploughed field, and Jerusalem turned to heaps; a place of briars\nand thorns, and of wasteness and desolation (Micah 3:12; Isa\n7:23,24).\n\nSecond, The phrase also that is joined with this of city doth much\nconcern the point; she is here called 'the new and holy city,'\nwhich words are explained by these, 'prepared as a bride and\nadorned for her husband.' The meaning is, that she is now got into\nher form, fashion, order, and privileges again; she is now ready,\nadorned, prepared, and put into her primitive state; mark, though\nshe was in her state of affliction called a woman, yet she was not\nthen either called a city or a woman adorned; but rather a woman\nrobbed and spoiled, rent and torn among the briars and thorns of\nthe wilderness (Isa 5:6; 42:22; 32:13,14). Wherefore this city is\nnothing else but the church returned out of captivity from under\nthe reign of antichrist, as is yet farther manifest, because,\n\nThird. We find no city to answer that which was built after the\nJews' return from captivity but this; for this, and only this, is\nthe city that you find in this prophecy that is nominated as the\nantitype of that second of the Jews; wherefore John hath no relation\nof her while towards the doom of antichrist, and no description of\nher in particular until antichrist is utterly overthrown; as all\nmay see that wisely read (Rev 17-20).\n\n[Why the church is called a city.]\n\n'And showed me that great city.' The Holy Ghost is pleased at\nthis time to give the church the name of a city, rather than any\nother name, rather than the name of spouse, woman, temple, and\nthe like-though he giveth us her under the name of a woman also,\nto help us to understand what he means; but, I say, the name of a\ncity is now the name in special, under which the church must go,\nand that for special reasons.\n\nFirst. To show us how great and numerous a people will then be in\nthe church; the church may be a woman, a temple, a spouse, when\nshe is but few, a handful, but two or three; but to be a city, and\nthat in her glory, it bespeaks great store of members, inhabitants,\nand citizens; especially when she goeth under the name of a great\ncity, as here she does. He 'showed me that great city.'\n\nSecond. She goeth rather under the name of a city, than temple or\nspouse, to show us also how plentifully the nations and kingdoms\nof men shall at that day traffic with her, and in her, for her\ngoodly merchandize of grace and life; to show us, I say, what\nwonderful custom the church of God at this day shall have among\nall sorts of people, for her heavenly treasures. It is said of Tyrus\nand Babylon, that their merchandize went unto all the world, and\nmen from all quarters under heaven came to trade and to deal with\nthem for their wares (Eze 27; Rev 18:2,3). Why thus it will be\nin the latter day with the church of God; the nations shall come\nfrom far, from Tarshish, Pul, Lud, Tubal, Javan, and the isles\nafar off. They shall come, saith God, out of all nations upon horses\nand mules, and upon swift beasts, to my holy mountain Jerusalem.\n'And it shall come to pass, that from one new moon to another,\nand from one sabbath to another, shall all flesh come to worship\nbefore me, saith the Lord' (Isa 66:19-23). Alas, the church at that\nday when she is a woman only, or a temple either, may be without\nthat beauty, treasure, amiableness, and affecting glory that she\nwill be endowed with when she is a prosperous city. His marvellous\nkindness is seen 'in a strong city' (Psa 31:21). In cities, you\nknow, are the treasures, beauty, and glory of kingdoms; and it is\nthither men go that are desirous to solace themselves therewith.\n'Out of Zion, the perfection of beauty, God hath shined' (Psa\n50:2).\n\nThird. It is called a city, rather than a woman or temple, to show\nus how strongly and securely it will keep its inhabitants at that\nday. 'In that day shall this song be sung,--We have a strong city,\nsalvation will God appoint for walls and bulwarks' (Isa 26:1). And\nverily if the cities of the Gentiles, and the strength of their\nbars, and gates, and walls did so shake the hearts, yea, the very\nfaith of the children of God themselves, how secure and safe will\nthe inhabitants of this city be, even the inhabitants of that city\nwhich God himself will build,' &c. (Deu 9:1,2; Num 13:28).\n\nFourth. But lastly, and more especially, the church is called here\na city, chiefly to show us that now she shall be undermost no\nlonger. Babylon reigned, and so shall Jerusalem at that day. 'And\nthou, O tower of the flock, the stronghold of the daughter of\nZion, unto thee shall it come, even the first dominion, the kingdom\nshall come to the daughter of Jerusalem' (Micah 4:8). Now shall\nshe, when she is built and complete, have a complete conquest and\nvictory over all her enemies; she shall reign over them; the law\nshall go forth of her that rules them, and the governors of all\nthe world at that day shall be Jerusalem men. 'And the captivity\nof this host of the children of Israel shall possess that of the\nCanaanites, even unto Zarephath; and the captivity of Jerusalem\nwhich is in Sepharad shall possess the cities of the south. And\nsaviours shall come up on mount Zion, to judge the mount of Esau,\nand the kingdom shall be the Lord's' (Obad 20,21).[1] 'For the law\nshall go forth of Zion, and the word of the Lord from Jerusalem.--And\nhe shall judge among many people, and rebuke strong nations afar\noff, and they shall beat their swords into plough-shares, and\ntheir spears into pruning-hooks: nation shall not lift up a sword\nagainst nation, neither shall they learn war any more' (Micah\n4:1-3). There brake he 'the ships of Tarshish with an east wind. As\nwe have heard, so have we seen in the city of the Lord of hosts,\nin the city of our God; God will establish it for ever' (Psa\n48:1-8). For observe it, Christ hath not only obtained the kingdom\nof heaven for those that are his, when this world is ended, but\nhath also, as a reward for his sufferings, the whole world given\ninto his hand; wherefore, as all the kings, and princes, and\npowers of this world have had their time to reign, and have glory\nin this world in the face of all, so Christ will have his time at\nthis day, to show who is 'the only Potentate--and Lord of lords'\n(1 Tim 6:15). At which day he will not only set up his kingdom in\nthe midst of their kingdoms, as he doth now, but will set it up\neven upon the top of their kingdoms; at which day there will not\nbe a nation in the world but must bend to Jerusalem or perish\n(Isa 60:12). For 'the kingdom and dominion, and the greatness of\nthe kingdom under the whole heaven, shall be given to the people\nof the saints of the Most High, whose kingdom is an everlasting\nkingdom, and all dominions shall serve and obey him' (Dan 7:27).\n'And his dominion shall be from sea to sea, and from the river\nto the ends of the earth' (Zech 9:10). O holiness, how shall it\nshine in kings and nations, when God doth this!\n\n[This city descends out of heaven from God.]\n\n'He showed me that great city, the holy Jerusalem, descending out\nof heaven from God.' In these words we are to inquire into three\nthings. First. What he here should mean by heaven. Second. What\nit is for this city to descend out of it. Third. And why she is\nsaid to descend out of it from God.\n\nFirst. For the word heaven, in Scripture it is variously to be\nunderstood, but generally either materially or metaphorically; now\nnot materially here, but metaphorically; and so is generally, if\nnot always, taken in this book.\n\nNow that it is not to be taken for the material heavens where Christ\nin person is, consider, that the descending of this city is not\nthe coming of glorified saints with their Lord; because that even\nafter the descending, yea and building of this city, there shall\nbe sinners converted to God; but at the coming of the Lord Jesus\nfrom heaven with his saints, the door shall be shut; that is, the\ndoor of grace, against all unbelievers (Luke 13:25; Matt 25:10).\n\nTherefore heaven here is to be taken metaphorically, for the church;\nwhich, as I said before, is frequently so taken in this prophecy,\nas also in many others of the holy scriptures (Rev 11:15;\n12:1-3,7,8,10,13; 13:6; 19:1,14; Jer 51:48; Matt 25:1, &c.).\nAnd observe it, though the church of Christ under the tyranny of\nantichrist, loseth the title of a standing city, yet in the worst\nof times she loseth not the title of heaven. She is heaven when\nthe great red dragon is in her, and heaven when the third part\nof her stars are cast unto the earth; she is heaven also when the\nbeast doth open his throat against her, to blaspheme her God, his\ntabernacle, and those that dwell in her.\n\nSecond. Now, then, to show you what we are to understand by this,\nthat she is said to descend out of heaven; for indeed to speak\nproperly, Jerusalem is always in the Scriptures set in the highest\nground, and men are said to descend, when they go down from her,\nbut to ascend, or go up when they are going thitherwards (Eze 3:1;\nNeh 12:1; Matt 20:17,18; Luke 19:28; 10:30). But yet though this\nbe true, there must also be something significant in this word\ndescending; wherefore when he saith, he saw this city to descend\nout of heaven, he would have us understand,\n\n1. That though the church under antichrist be never so low, yet out\nof her loins shall they come that yet shall be a reigning city\n(Heb 7:6,13,14). Generation is a descending from the loins of\nour friends; he therefore speaks of the generation of the church.\nWherefore the meaning is, That out of the church that is now in\ncaptivity, there shall come a complete city, so exact in all things,\naccording to the laws and liberties, privileges and riches of a\ncity, that she shall lie level with the great charter of heaven.\nThus it was in the type, the city after the captivity was builded,\neven by those that once were in captivity, especially by their seed\nand offspring (Isa 45); and thus it shall be in our New Testament\nNew Jerusalem; 'They that shall be of thee,' saith the prophet, that\nis, of the church of affliction, they 'shall build the old waste\nplaces; thou shalt raise up the foundations of many generations;\nand thou shalt be called, The repairer of the breach, The restorer\nof paths to dwell in' (Isa 58:12); and again, they that sometimes\nhad ashes for gladness, and the spirit of heaviness instead of\nthe garment of praise, 'they shall build the old wastes, they shall\nraise up the former desolations, and they shall repair the waste\ncities, the desolations of many generations; for your shame ye\nshall have double, and for confusion they shall rejoice in their\nportion,' &c. (Isa 61:3,4,7). Thus therefore by descending we may\nunderstand that the church's generation shall be this holy city,\nand shall build up themselves the tower of the flock (Micah 4:8).\n\n2. When he saith, This holy city descended out of heaven, he would\nhave us understand also what a blessing and happiness this city\nat her rebuilding will be to the whole world. Never were kind and\nseasonable showers more profitable to the tender new-mown grass\nthan will this city at this day be, to the inhabitants of the\nworld; they will come as a blessing from heaven upon them. As the\nprophet saith, 'The remnant of Jacob shall be in the midst of many\npeople, as a dew from the Lord; as the showers upon the grass,\nthat tarrieth not for man, nor waiteth for the sons of men' (Micah\n5:7). O the grace, the light and glory that will strike with\nspangling beams from this city, as from a sun, into the farthest\nparts of the world! 'Thus saith the Lord, as the new wine is found\nin the cluster, and one saith, Destroy it not, for a blessing is\nin it: so will I do for my servants' sake, that I may not destroy\nthem all: I will bring forth a seed out of Jacob, and out of Judah\nan inheritor of my' holy 'mountains: and mine elect shall inherit\nit, and my servants shall dwell there. And Sharon [where the\nsweet roses grew, (Cant 2:1)], shall be a fold for flocks, and the\nvalley of Achor a place for the herds to lie down in, for my people\nthat have sought me' (Isa 65:8-10). 'In that day shall Israel\nbe the third with Egypt and with Assyria, even a blessing in the\nmidst of the land' (Isa 19:24). 'And it shall come to pass, that\nas ye were a curse among the heathen, O house of Judah, and house\nof Israel; so will I save you, and ye shall be a blessing. Fear\nnot, but let your hands be strong' (Zech 8:13). 'As the dew of\nHermon that descended upon the mountains of Zion, for there the\nLord commanded the blessing, even life for evermore' (Psa 133:3).\n\nThird. And now for the third particular, namely, What it is to\ndescend out of heaven from God.\n\n1. To descend out of heaven, that is, out of the church in captivity,\n'from God,' is this: The church is the place in which God doth\nbeget all those that are the children of him; wherefore in that\nthey are said to descend out of heaven 'from God,' it is as if\nhe had said, the children of the church are heaven-born, begotten\nof God, and brought forth in the church of Christ. For 'Jerusalem\nwhich is above is the mother of us all' (Gal 4:26). 'The Lord shall\ncount when he writeth up the people, that this man was born there'\n(Psa 87:5,6).\n\n2. When he saith he saw this Jerusalem come out of heaven from God,\nhe means that those of the church in captivity that shall build\nthis city, they shall be a people peculiarly fitted and qualified\nfor this work of God. It was not all the children of Israel that\nhad their hand in building Jerusalem after the captivity of old;\n'their nobles put not their necks to the work of the Lord' (Neh\n3:5). Also there were many of Judah that were sworn to Tobiah, the\narch-opposer of the building of the city, because of some kindred\nand relation that then was between them and him (Neh 6:17-19). And\nas it was then, so we do expect it will be now; some will be even\nat the beginning of this work, in Babylon, at that time also some\nwill be cowardly and fearful, yea, and even men hired to hinder\nthe work (Neh 6:10-12). Wherefore I say, those of the church that\nat that day builded the city, they were men of a particular and\npeculiar spirit, which also will so be at the building of New\nJerusalem. They whose light breaks forth as the morning, they that\nare mighty for a spirit of prayer, they that take away the yoke,\nand speaking vanity, and that draw out their soul to the hungry;\nthey that the Lord shall guide continually, that shall have fat\nbones, and that shall be as a watered garden, whose waters fail\nnot, &c. (Isa 58:8-14). Of them shall they be that build the old\nwastes, and that raise up the foundations of many generations, &c.\nIt was thus in all ages, in every work of God, some of his people,\nsome of his saints in special in all ages, have been used to promote,\nand advance, and perfect the work of their generations.\n\n3. This city descends or comes out of heaven from God, that is,\nby his special working and bringing to pass; it was God that gave\nthem the pattern even when they were in Babylon; it was God that\nput it into their hearts while there, to pray for deliverance;\nit was God that put it into the hearts of the kings of the Medes\nand Persians to give them liberty to return and build; and it was\nGod that quailed the hearts of those that by opposing did endeavour\nto hinder the bringing the work to perfection; yea, it was God\nthat did indeed bring the work to perfection; wherefore she may\nwell be said to descend 'out of heaven from God': as he also saith\nhimself by the prophet, I will cause the captivity of Judah, and\nthe captivity of Israel to return, and I will build them as at\nthe first (Ezra 4:1-4; 7:27; Neh 2:8-18; 4:15; 6:15,16; Jer 33:7;\n32:44; Eze 36:33-37; 37:11-15; Amos 9:11).\n\nLastly, When he saith he saw her descend from God out of heaven,\nhe may refer to her glory, which at her declining departed from\nher, and ascended to God, as the sap returns into the root at the\nfall of the leaf; which glory doth again at her return descend,\nor come into the church, and branches of the same, as the sap doth\narise at the spring of the year, for indeed the church's beauty\nis from heaven, and it either goeth up thither from her, or else\ncomes from thence to her, according to the natures of both fall\nand spring (Cant 2).Thus you see what this heaven is, and what it\nis for this city to descend out of it; also what it is for this\ncity to descend out of it from God.\n\n[This city has the glory of God.]\n\nVer. 11. 'Having the glory of God.' These last words do put the\nwhole matter out of doubt, and do most clearly show unto us that\nthe descending of this city is the perfect return of the church\nout of captivity; the church, when she began at first to go into\ncaptivity, her glory began to depart from her; and now she is\nreturning again, she receiveth therewith her former glory, 'having\nthe glory of God.' Thus it was in the type, when Jerusalem went\ninto captivity under the King of Babylon, which was a figure of\nthe captivity of our New Testament church under Antichrist, it is\nsaid that then the glory of God departed from them, and went, by\ndegrees, first out of the temple to the threshold of the house,\nand from thence with the cherubims of glory, for that time, quite\naway from the city (Eze 10:4-18; 11:22,23 &c.).\n\nAgain, As the glory of God departed from this city at her going into\ncaptivity, so when she returned again, she had also then returned\nto her the glory of God; whereupon this very prophet that saw the\nglory of God go from her at her going into captivity, did see it,\nthe very same; and that according as it departed, so return at\nher deliverance. 'He brought me to the gate,' saith he-that is,\nwhen by a vision he saw all the frame and patterns of the city and\ntemple, in the state in which it was to be after the captivity.\n'He brought me to the gate--that looketh toward the east, and behold\nthe glory of the God of Israel came from the way of the east'-the\nvery same way that it went when it was departed from the city (Eze\n11:23). 'His voice was like a noise of many waters, and the earth\nshined with is glory. It was according to the appearance of the\nvision which I saw, even according to the vision which I saw when\nI came to destroy the city, and the visions were like the vision\nthat I saw by the river Chebar; and I fell upon my face, and the\nglory of the Lord came into the house by the way of the gate whose\nprospect is toward the east; so the Spirit took me up, and brought\nme into the inner court, and behold, the glory of the Lord filled\nthe house' (Eze 43:1-5).\n\nThus you see it was in the destruction and restoration of the Jews'\nJerusalem, by which God doth plainly show us how things will be\nin our gospel church; she was to decline and lose her glory, she\nwas to be trampled-as she was a city-for a long time under the\nfeet of the unconverted and wicked world. Again, she was after\nthis to be builded, and to be put into her former glory; at which\ntime she was to have her glory, her former glory, even the glory\nof God, returned to her again. 'He showed me,' saith John, 'that\ngreat city, the holy Jerusalem, descending out of heaven from\nGod, having the glory of God.' As he saith by the prophet, 'I am\nreturned to Jerusalem with mercies, my house shall be built in it'\n(Zech 1:16). And again, 'I am returned unto Zion, and will dwell\nin the midst of Jerusalem' (Zech 8:3).\n\n'Having the glory of God.' There is the grace of God, and the glory\nof that grace; there is the power of God, and the glory of that\npower; and there is the majesty of God, and the glory of that\nmajesty (Eph 1:6; 2 Thess 1:9; Isa 2:19).\n\nIt is true God doth not leave his people in some sense, even in the\nworst of times, and in their most forlorn condition (John 14:18),\nas he showeth by his being with them in their sad state in Egypt\nand Babylon, and other of their states of calamity (Dan 3:25). As\nhe saith, 'Although I have cast them far off among the heathen,\nand although I have scattered them among the countries, yet will\nI be to them a little sanctuary in the countries where they shall\ncome' (Eze 2:16). God is with his church, even in her greatest\nadversity, both to limit, bound, measure, and to point out to her\nquantity and quality, her beginning and duration of distress and\ntemptation (Isa 27:7-9; Rev 2:10). But yet I say the glory of\nGod, in the notion of Ezekiel and John, when they speak of the\nrestoration of this city, that is not always upon his people, though\nalways they are beloved and counted for his peculiar treasure. She\nmay then have his grace, but not at the same time the glory of\nhis grace; his power, but not the glory of his power; she may also\nhave his majesty, but not the glory thereof; God may be with his\nchurch, even then when the glory is departed from Israel.\n\nThe difference that is between her having his grace, power, and\nmajesty, and the glory of each, is manifest in these following\nparticulars;-grace, power, and majesty, when they are in the church\nin their own proper acts, only as we are considered saints before\nGod, so they're invisible, and that not only altogether to the\nworld, but often to the very children of God themselves; but now\nwhen the glory of these do rest upon the church, according to\nEzekiel and John; why then it will be visible and apparent to all\nbeholders. 'When the Lord shall build up Zion, he shall APPEAR in\nhis glory' (Psa 102:16), as he saith also in another place, 'The\nLord shall arise upon thee, and his glory shall be seen upon thee'\n(Isa 60:1-2).\n\nNow, then, to speak a word or two, in particular to the glory of\nGod, that at this day will be found to settle upon this city.\n\nFirst. Therefore, at her returning, she shall not only have his\ngrace upon her, but the very glory of his grace shall be seen\nupon her; the glory of pardoning grace shall now shine in her own\nsoul, and grace in the glory of it shall appear in all her doings.\nNow shall both our inward and outward man be most famously adorned\nand beautified with salvation; the golden pipes that are on the\nhead of the golden candlestick, shall at this day convey, with\nall freeness, the golden oil thereout, into our golden hearts and\nlamps (Zech 4:2). Our wine shall be mixed with gall no longer, we\nshall now drink the pure blood of the grape; the glory of pardoning\nand forgiving mercy shall so show itself at this day in this city,\nand shall so visibly abide there in the eyes of all spectators,\nthat all shall be enflamed with it. 'For Zion's sake will I not\nhold my peace, and for Jerusalem's sake I will not rest, until the\nrighteousness thereof go forth as brightness, and the salvation\nthereof as a lamp that burneth. And the Gentiles shall see thy\nrighteousness, and all kings thy glory; and thou shalt be called by\na new name, which the mouth of the Lord shall name' (Isa 62:1,2).\nAnd again, 'The Lord hath made bare his holy arm in the eyes\nof all the nations, and all the ends of the earth shall see the\nsalvation of our God' (Isa 52:10; Psa 98:2). At that day, the\nprophet tells us, there shall be holiness upon the very horses'\nbridles, and that the pots in the Lord's house shall be like\nthe bowls before the altar, and every pot in Jerusalem shall be\nholiness unto the Lord (Zech 14:20,21). The meaning of all these\nplaces is, that in the day that the Lord doth turn his church and\npeople into the frame and fashion of a city, and when he shall\nbuild them up to answer the first state of the church, there will\nsuch grace and plenty of mercy be extended unto her, begetting\nsuch faith and holiness and grace in her soul, and all her actions,\nthat she shall convince all that are about her that she is the\ncity, the beloved city, the city that the Lord hath chosen; for\nafter that he had said before, he would return to Zion, and dwell\nin the midst of Jerusalem (Zech 8:3), he saith, moreover, that\nJerusalem shall be called a city of truth, and the mountain of\nthe Lord of hosts, the holy mountain. 'And all the people of the\nearth shall see that thou art called by the name of the Lord, and\nthey shall be afraid of thee' (Deu 28:10).\n\nSecond. As the glory of the grace of God will, at this day, be\nwonderfully manifest in and over his city; so also at that day\nwill be seen the glory of his power. 'O my people,' saith God,\n'that dwellest in Zion, be not afraid of the Assyrian; he shall\nsmite thee with a rock, and shall lift up his staff against thee,\nafter the manner of Egypt,' that is, shall persecute and afflict\nthee, as Pharaoh served thy friends of old; but be not afraid,\n'For yet a very little while, and the indignation shall cease,\nand mine anger in their destruction: and the Lord of hosts shall\nstir up a scourge for him, according to the slaughter of Midian\nat the rock of Oreb: and as his rod was upon the sea, so shall he\nlift it up after the manner of Egypt' (Isa 7; 10:24-26). The sum\nis, God will, at the day of his rebuilding the New Jerusalem, so\nvisibly make bare his arm, and be so exalted before all by his\npower towards his people, that no people shall dare to oppose-or\nstand, if they do make the least attempt to hinder-the stability\nof this city. 'I will surely [gather, or] assemble, O Jacob, all\nof thee,' saith God: 'I will surely gather the remnant of Israel--as\nthe sheep of Bozrah, as the flock in the midst of the fold; they\nshall make great noise by reason of the multitude of men. The breaker\nis come up before them, they have broken up [the antichristian\nsiege that hath been laid against them], they have passed through\nthe gate, and are gone out by it, and their king shall pass before\nthem, and the Lord on the head of them' (Micah 2:12,13). 'Like as\nthe lion and the young lion roaring on his prey, when a multitude\nof shepherds are called forth against him, he will not be afraid\nof their voice, nor abase himself for the noise of them: so shall\nthe Lord of hosts come down to fight for Mount Zion, and for the\nhill thereof' (Isa 31:4). 'The Lord shall go forth as a mighty\nman, he shall stir up jealousy like a man of war; he shall cry,\nyea, roar; he shall prevail against his enemies' (Isa 42:13). But\n'not by might, nor yet by power,' that is, the power and arm of\nflesh, but by the power of the Word and Spirit of God, which will\nprevail, and must prevail, to quash and overturn all opposition\n(Zech 12:8; Zeph 3:8; Joel 3:16; Zech 4:6).\n\nThird. [The glory of his majesty.] When God hath thus appeared in\nthe glory of his grace, and the glory of his power, to deliver\nhis chosen, then shall the implacable enemies of God shrink and\ncreep into holes like the locusts and frogs of the hedges, at the\nappearance of the glory of the majesty of God. Now the high ones,\nlofty ones, haughty ones, and the proud, shall see so evidently the\nhand of the Lord towards his servants, and his indignation towards\nhis enemies, that 'they shall go into the holes of the rocks,\nand into the caves of the earth,--and into the tops of the ragged\nrocks, for the fear of the Lord, and for the glory of his majesty,\nwhen he ariseth to shake terribly the earth' (Isa 2:19,21).\n\nWhere the presence of the Lord doth so appear upon a people, that\nthose that are spectators perceive and understand it, it must need\nwork on those spectators one of these two things;-either first\na trembling and astonishment, and quailing of heart, as it doth\namong the implacable enemies (Josh 2:8-13), or else a buckling\nand bending of heart, and submission to his people and ways (Josh\n9:22-25). As saith the prophet, 'The sons also of them that\nafflicted thee shall come bending unto thee, and all they that\ndespised thee shall fall[2] down at the soles of thy feet; and they\nshall call thee The city of the Lord, the Zion of the Holy One of\nIsrael' (Isa 60:14). As Moses said to the children of Israel, 'The\nLord your God shall lay the fear of you, and the dread of you,\nupon all the land that ye shall tread upon, as he hath said unto\nyou' (Deu 11:25).\n\nAt this day the footsteps of the Lord will be so apparent and\nvisible in all his actions and dispensations in and towards his\npeople, this holy city, that all shall see, as I have said, how\ngracious, loving, kind, and good the Lord is now towards his own\nchildren; such glory, I say, will be over them, and upon them,\nthat they all will shine before the world; and such tender bowels\nin God towards them, that no sooner can an adversary peep, or lift\nup his head against his servants, but his hand will be in the neck\nof them; so that in short time he will have brought his church\ninto that safety, and her neighbours into that fear and submission,\nthat they shall not again so much as dare to hold up a hand against\nher, no, not for a thousand years (Rev 20:3). 'Thus saith the Lord,\nBehold I will bring again the captivity of Jacob's tents, and have\nmercy on his dwelling-places; and the city shall be builded on her\nown heap, and the palace shall remain after the manner thereof.\nAnd out of them shall proceed thanksgiving, and the voice of them\nthat make merry; and I will multiply them, and they shall not be\nfew; and I will also glorify them, and they shall not be small:\nTheir children also shall be as aforetime, and their congregation\nshall be established before me, and I will punish all that oppress\nthem' (Jer 30:18-20).\n\n[The light of this city.]\n\nHaving the glory of God. 'And her light was like unto a stone most\nprecious, even like a jasper stone, clear as crystal.' Having thus\ntold us of her glory, even of 'the glory of God,' how it at this\nday will rest upon this city, he now comes to touch a second\nthing, to wit, 'her light,' and that in which she descends, and\nby which, as with the light of the sun, she seeth before her, and\nbehind her, and on every side. This therefore is another branch of\nher duty; she in her descending hath 'the glory of God,' and also\n'the light of a stone most precious.'\n\nEzekiel tells us, that in the vision which he saw when he came to\ndestroy the city-which vision was the very same that he saw again\nat the restoring of it-he saith, I say, that in this vision,\namong many other wonders, he saw a fire enfolding itself, and a\nbrightness about it, and that 'the fire also was bright, and that\nout of it went forth lightning'; that 'the likeness of the firmament\nupon the--living creatures, was as the colour of the terrible\ncrystal'; that the throne also, upon which was placed the likeness\nof a man, was like, or 'as the appearance of a sapphire-stone'\n(Eze 1:4,13,14,22,26). All which words, with the nature of their\nlight and colour, the Holy Ghost doth in the vision of John comprise,\nand placeth within the colour of the jasper and the crystal-stone.\nAnd indeed, though the vision of John and Ezekiel, touching the\nend of the matter, be but one and the same, yet they do very much\nvary and differ in terms and manner of language; Ezekiel tells\nus that the man that he saw come to measure the city and temple,\nhad in his hand 'a line of flax' (40:3), which line John calls a\ngolden reed; Ezekiel tells us that the river came out of, or 'from\nunder the threshold of the house' (47:1); but John saith it came\nout of the throne of God and of the Lamb. Ezekiel tells us that\non either side of this river grew ALL trees for food (v 12); John\ncalls these ALL trees but ONE tree, and tells us that it stood\non both sides of this river. The like might also be showed you in\nmany other particulars; as here you see they differ as touching the\nterms of the light and brightness that appears upon this city at\nher rebuilding, which the Holy Ghost represents to John under the\nlight and glory of the jasper and crystal-stone; for indeed the\nend of Ezekiel's vision was to show us, that as when the glory of\nGod departed from the city, it signified that he would take away\nfrom them the light of his Word, and their clearness of worship,\nsuffering them to mourn for the loss of the one, and to grope\nfor the want of the other; so at his return again he would give\nthem both their former light of truth, and also the clearness of\nspirit to understand it, which also John doth show us shall last\nfor ever.\n\n'...And her light was like unto a stone most precious...' This\nstone it is to represent unto us the Lord Jesus Christ, in whose\nlight and clearness this city comes out of Babylon; for, as he\nsaith, she hath the glory of God, that is, his visible hand of\ngrace, power, and majesty, to bring her forth; so she comes in the\nlight of this precious stone, which terms, I say, both the prophet\nIsaiah and the apostle Peter do apply to the Lord Jesus, and none\nelse; the one calling him 'a precious corner-stone,' the other\ncalling him the 'chief corner-stone, elect and precious' (Isa 28:16;\n1 Peter 2:6). Now then when he saith this city hath the light of\nthis stone to descend in, he means that she comes in the shining\nwisdom, knowledge, understanding, and influences of Christ, out of\nher afflicted and captivated state; and observe it, she is rather\nsaid to descend in the light of this stone, than in the light of\nGod, though both be true, because it is the man Christ, the stone\nwhich the builders rejected, 'in whom are hid all the treasures\nof wisdom and knowledge,' of whose fulness we do all receive, and\ngrace for grace; 'for it pleased the Father that in him should all\nfulness dwell' (Col 2:3; John 1:16; Col 1:19. See also Acts 2:33\nand Eph 4:10-13).\n\nThis showeth us, then, these two things-\n\nFirst. That the time of the return of the saints to build the\nruinous city is near, yea, very near, when the light of the Lord\nJesus begins to shine unto perfect day in her. God will not bring\nforth his people out of Babylon, especially those that are to be\nthe chief in the building of this city, without their own judgments.\n'They shall see eye to eye, when the Lord shall bring again Zion'\n(Isa 52:8). As he saith also in another place, 'The light of the\nmoon shall be as the light of the sun, and the light of the sun\nshall be sevenfold, as the light of seven days, in the day that\nthe Lord bindeth up the breach of his people, and health the stroke\nof their wound' (Isa 30:26). 'And the eyes of them that see shall\nnot be dim, and the ears of them that hear shall hearken. The\nheart also of the rash shall understand knowledge, and the tongue\nof the stammerers shall be ready to speak plainly' (Isa 32:3,4).\nThe Lord shall be now exalted, and be very high, for he will fill\nZion with judgment and righteousness, and wisdom and knowledge\nshall be the stability of thy times (Isa 33:5,6). When Israel went\nout of Egypt, they wanted much of this, they went out blindfolded,\nas it were, they went they knew not whither; wherefore they went\nnot in the glory of that which this city descendeth in; as Moses\nsaid, 'The Lord hath not given you an heart to perceive, nor eyes\nto see, nor ears to hear, unto this day' (Deu 29:4). But these\nshall see every step they take; they shall be like the beasts that\nhad eyes both before and behind: they shall see how far they are\ncome out of Antichrist, and shall see also how far yet they have\nto go, to the complete rebuilding and finishing of this city.\n\nSecond. This showeth us how sweet and pleasant the way of this church\nwill be at this day before them. Light, knowledge, and judgment\nin God's matters doth not only give men to see and behold all the\nthings with which they are concerned, but the things themselves\nbeing good, they do also by this means convey very great sweetness\nand pleasantness into the hearts of those that have the knowledge\nof them. Every step, I say, that now they take, it shall be as it\nwere in honey and butter. 'The ransomed of the Lord shall return,\nand come to Zion with songs, and everlasting joy [see v 2] upon\ntheir heads; they shall obtain joy and gladness, and sorrow and\nsighing shall flee away' (Isa 35:10). As he saith, 'Again I will\nbuild thee, and thou shalt be built; O virgin of Israel, thou shalt\nagain be adorned with tabrets, and shall go forth in the dances of\nthem that make merry.-For thus saith the Lord, Sing with gladness\nfor Jacob, and shout among the chief of the nations: publish ye,\npraise ye, and say, O Lord, save thy people, the remnant of Israel.\nBehold, I will bring them from the north country, and gather them\nfrom the coasts of the earth, and with them the blind and the lame,\nthe woman with child, and her that travaileth with child together;\na great company shall return thither' (Jer 31:4,7,8).\n\nBy these words, the blind and the lame, the woman with child, and\nher that travaileth, he would have us understand thus much-\n\n1. That the way of God shall, by the illuminating grace of Christ,\nbe made so pleasant, so sweet, and so beautiful in the souls of\nall at that day, that even the blindest shall not stumble therein,\nneither shall the lame refuse it for fear of hurt; yea, the blind,\nthe lame, the woman with child, and her that travaileth shall,\nthough they be of all in most evil case to travel, and go the\njourney, yet, at this day, by reason of the glorious light and\nsweetness that now will possess them, even forget their impediments,\nand dance, as after musical tabrets.\n\n2. This city, upon the time of her rebuilding, shall have her blind\nmen see, her halt and lame made strong; she also that is with\nchild, and her that travaileth, shall jointly see the city-work\nthat at this day will be on foot, and put into form and order, yet\nbefore the end. 'Behold, at that time I will undo all that afflict\nthee,' saith the Lord to his people, 'and I will save her that\nhalteth, and gather her that was driven out, and I will get them\npraise and fame in every land where they have been put to shame.\nAt that time will I bring you again, even in the time that I gather\nyou, for I will make you a name and a praise among all people of\nthe earth, when I turn back your captivity before your eyes, saith\nthe Lord' (Zeph 3:19,20).\n\n'And her light was like unto a stone most precious.' In that he\nsaith her light is like unto 'A STONE MOST PRECIOUS,' he showeth\nus how welcome, and with what eagerness of spirit this light will\nat this day be embraced by the Lord's people. 'Truly the light is\nsweet,' saith Solomon, 'and a pleasant thing it is for the eyes\nto behold the sun' (Eccl 11:7). And if so, then how beautiful,\ndesirable, and precious will that light be, that is not only heavenly,\nand from Christ, but that will be universal among all saints, to\nshow them the same thing, and to direct them to and in the same\nwork. The want of this hath, to this day, been one great reason\nof that crossness of judgment and persuasion that hath been found\namong the saints, and that hath caused that lingering and disputing\nabout the glorious state of the church in the latter days; some\nbeing for its excellency to consist chiefly in outward glory; and\nothers, swerving on the other side, conclude she shall not have\nany of this: some conceiving that this city will not be built\nuntil the Lord comes from heaven in person; others again concluding\nthat when he comes, then there shall be no longer tarrying here,\nbut that all shall forthwith, even all the godly, be taken up into\nheaven: with divers other opinions in these matters. And thus\nmany 'run to and fro,' but yet, God be thanked, knowledge does\nincrease, though the vision will be sealed, even to the time of\nthe end (Dan 12:4). But now, I say, at the time of the end, the\nSpirit shall be poured down upon us from on high (Isa 32:15);\nnow 'they also that erred in spirit shall come to understanding'\n(Isa 29;24); the city shall descend in the light of a stone most\nprecious. The sun will be risen upon the earth, when Lot goeth\nfrom Sodom unto Zoar (Gen 19:23).\n\nNow there shall be an oneness of judgment and understanding in the\nhearts of all saints; they shall be now no more two, but one in\nthe Lord's hand (Eze 37:19-21). Alas! the saints are yet but as\nan army routed, and are apt sometimes through fear, and sometimes\nthrough forgetfulness, to mistake the word of their captain-general,\nthe Son of God, and are also too prone to shoot and kill even their\nvery right-hand man; but at that day all such doing shall be laid\naside, for the knowledge of the glory of the Lord shall cover the\nearth as the waters cover the sea (Isa 11:9,13). Which knowledge\nshall then strike through the heart and liver of all swerving and\nunsound opinions in Christ's matters; for then shall every one of\nthe Christians call upon the name of the Lord, and that with one\npure lip or language, 'to serve him with one consent' (Zeph 3:9).\nIt is darkness, and not light, that keepeth God's people from knowing\none another, both in their faith and language; and it is darkness\nthat makes them stand at so great a distance both in judgment and\naffections, as in these and other days they have done. But then,\nsaith God, 'I will plant in the wilderness,' that is, in the church\nthat is now bewildered, 'the cedar, the shittah tree, the myrtle,\nand the oil tree; I will set in the desert the fir tree, the pine,\nand the box tree together; that they may see and know, and consider\nand understand together, that the hand of the Lord hath done this,\nand the holy One of Israel hath created it' (Isa 41:19,20). And\nagain, 'The glory of Lebanon shall come unto thee, the fir tree,\nand the pine tree, and the box together,' to beautify the house of\nmy glory, and to 'make the place of my feet glorious' (Isa 60:13).\n\nNever was fair weather after foul-nor warm weather after cold-nor\na sweet and beautiful spring after a heavy, and nipping, and\nterrible winter, so comfortable, sweet, desirable, and welcome\nto the poor birds and beasts of the field, as this day will be to\nthe church of God. Darkness! it was the plague of Egypt: it is\nan empty, forlorn, desolate, solitary, and discomforting state;\nwherefore light, even the illuminating grace of God, especially in\nthe measure that it shall be communicated unto us at this day, it\nmust needs be precious. In light there is warmth and pleasure; it\nis by the light of the sun that the whole universe appears unto us\ndistinctly, and it is by the heat thereof that everything groweth\nand flourisheth; all which will now be gloriously and spiritually\nanswered in this holy and new Jerusalem (2 Thess 2). O how clearly\nwill all the spiders, and dragons, and owls, and foul spirits of\nAntichrist at that day be discovered by the light hereof! (Rev\n18:1-4). Now also will all the pretty robins and little birds in\nthe Lord's field most sweetly send forth their pleasant notes, and\nall the flowers and herbs of his garden spring. Then will it be\nsaid to the church by her Husband and Saviour, 'Rise up, my love,\nmy fair one, and come away; for lo, the winter is past the rain\nis over and gone, the flowers appear on the earth, the time of\nthe singing of birds is come, and the voice of the turtle is heard\nin our land; the fig tree putteth forth her green figs, and the\nvines with the tender grape give a good smell' (Cant 2:10-13).\nYou know how pleasant this is, even to be fulfilled in the letter\nof it, not only to birds and beasts, but men; especially it is\npleasant to such men that have for several years been held in the\nchains of affliction. It must needs, therefore, be most pleasant\nand desirable to the afflicted church of Christ, who hath lain\nnow in the dungeon of Antichrist for above a thousand years. But,\nLord, how will this lady, when she gets her liberty, and when\nshe is returned to her own city, how will she then take pleasure\nin the warm and spangling beams of thy shining grace! and solace\nherself with thee in the garden, among the nuts and the pomegranates,\namong the lilies and flowers, and all the chief spices (Cant\n7:11-13).\n\n'Even like a jasper stone, clear as crystal.' These words are the\nmetaphor by which the Holy Ghost is pleased to illustrate the\nwhole business. Indeed similitudes, if fitly spoke and applied, do\nmuch set off and out[3] any point that either in the doctrines of\nfaith or manners, is handled in the churches. Wherefore, because\nhe would illustrate, as well as affirm, the glory of this Jerusalem\nto the life, therefore he concludes his general description of this\ncity with these comparisons:-I saw, saith he, the holy city, the\nLamb's wife; I saw her in her spangles, and in all her adorning,\nbut verily she was most excellent. She was shining as the jasper,\nand as pure and clear as crystal. The jasper, it seems, is a\nvery beautiful and costly stone, inasmuch as that, above all the\nprecious stones, is made use of by the Holy Ghost to show us the\nglory and shining virtues of the Lord Jesus in this New Jerusalem;\nand yet, behold, the jasper is too short and slender to do the\nbusiness, there must another stone be added, even like a jasper\nstone, clear as crystal. Yea, saith the Lord Jesus, her checks are\nlike rows of jewels, and so are the joints of her thighs; even like\nthe jewels that are 'the work of the hands of a cunning workman'\n(Cant 1:9,10; 7:1).\n\nThe crystal is a stone so clear and spotless, that even her greatest\nadversaries, in the midst of all their rage, are not able justly\nto charge her with the least mote or spot imaginable; wherefore\nwhen he saith, that this city in her descending is even like the\njasper for light, and like the crystal for clearness; he would\nhave us further learn, that at the day of the descending of this\nJerusalem, she shall be every way so accomplished with innocency,\nsincerity, and clearness in all her actions, that none shall have\nfrom her, or her ways, any just occasion given unto them to slight,\ncontemn, or oppose her. For,\n\nFirst, As she descends, she meddleth not with any man's matters\nbut her own; she comes all along by the King's highway; that is,\nalone by the rules that her Lord hath prescribed for her in his\ntestament. The governors of this world need not at all to fear\na disturbance from her, or a diminishing of ought they have. She\nwill not meddle with their fields nor vineyards, neither will she\ndrink of the water of their wells: only let her go by the King's\nhighway, and she will not turn to the right hand or to the left,\nuntil she hath passed all their borders (Num 20:18,19: 21:22).\nIt is a false report then that the governors of the nations have\nreceived against the city, this New Jerusalem, if they believe,\nthat according to the tale that is told them, she is and hath been\nof old a rebellious city, and destructive to kings, and a diminisher\nof their revenues. I say, these things are lying words, and forged\neven in the heart of 'Bishlam, Mithredath, Tabeel, and the rest\nof their companions' (Eze 4:7). For verily this city, in her\ndescending, is clear from such things, even as clear as crystal.\nShe is not for meddling with anything that is theirs, from a thread\neven to a shoe-latchet. Her glory is spiritual and heavenly, and\nshe is satisfied with what is her own.[4] It is true, the kings and\nnations of this world shall one day bring their glory and honour\nto this city; but yet not by outward force or compulsion; none\nshall constrain them but the love of Christ and the beauty of this\ncity. 'The Gentiles shall come to thy light, and kings to the\nbrightness of thy rising' (Isa 60:3). The light and beauty of\nthis city, that only shall engage their hearts and overcome them.\nIndeed, if any shall, out of mistrust or enmity against this city\nand her prosperity, bend themselves to disappoint the designs of\nthe eternal God concerning her building and glory, then they must\ntake what followeth. Her God in the midst of her is mighty, he\nwill rest in his love, and rejoice over her with singing, and will\nUNDO all that afflict her (Zeph 3:17-19). Wherefore, 'associate\nyourselves, O ye people, and ye shall be broken in pieces; and\ngive ear, all ye of far countries; gird yourselves, and ye shall\nbe broken in pieces; gird yourselves, and ye shall be broken in\npieces. Take counsel together, and it shall come to naught; speak\nthe word and it shall not stand; for God is with us' (Isa 8:9,10).\n\nWhat work did he make with Og the king of Bashan, and with Sihon,\nking of the Amorites, for refusing to let his people go peaceably\nby them, when they were going to their own inheritance (Num\n21:22-35). God is harmless, gentle, and pitiful; but woe be to\nthat people that shall oppose or gainsay him. He is gentle, yet\na lion; he is loth to hurt, yet he will not be crossed; 'Fury is\nnot in me,' saith he; yet if you set the briars and thorns against\nhim, He 'will go through them, and burn them together' (Isa\n27:4). Jerusalem also, this beloved city, it will be beautiful\nand profitable to them that love her; but a cup of trembling, and\na burthensome stone to all that burden themselves with her; 'all\nthat burthen themselves with it, shall be cut in pieces, though all\nthe people of the earth be gathered together against her' (Zech\n12:2,3).\n\nAgain, she will be clear as crystal in the observation of all her\nturns and stops, in her journeying from Egypt to Canaan, from\nBabylon to this Jerusalem state. She will, I say, observe both\ntime and order, and will go only as her God doth go before her;\nnow one step in this truth, and then another in that, according\nto the dispensation of God, and the light of day she lives in. As\nthe cloud goes, so will she; and when the cloud stays, so will\nshe (Rev 14:4; Exo 40:36-38). She comes in perfect rank and file,\n'terrible as an army with banners' (Cant 6:10). No Balaam can\nenchant her; she comes 'out of the wilderness like pillars of\nsmoke, perfumed with myrrh and frankincense, with all spices[5] of\nthe merchants' (Cant 3:6). Still 'leaning upon her beloved' (Cant\n8:5). The return of Zion from under the tyranny of her afflictors, and\nher recovery to her primitive purity, is no headstrong brain-sick\nrashness of her own, but the gracious and merciful hand and\ngoodness of God unto her, therefrom to give her deliverance. 'For\nthus saith the Lord, That after seventy years be accomplished\nat Babylon [that is, the time of the reign of Antichrist, and his\ntyranny over his church] I will visit you, and perform my good word\ntoward you, in causing you to return to this place' (Jer 29:10).\n'Therefore they shall come and sing in the height of Zion, and\nshall flow together to the goodness of the Lord, for [spiritual]\nwheat, and for wine, and for oil, and for the young of the flock\nand of the herd; and their soul shall be as a watered garden; and\nthey shall not sorrow any more at all' (Isa 57:11; Jer 31:12).\n\n\n[SECOND. A Discovery of its Defence, Entrances, and Fashion in\nParticular.]\n\nVerse 12. 'And had a wall great and high, and had twelve gates,\nand at the gates twelve angels, and names written thereon, which\nare the names of the twelve tribes of the children of Israel.'\nThese words do give us to understand, that this holy city is now\nbuilt, and in all her parts complete, they give us also to understand\nthe manner of her strength, &c.\n\n'And had a wall.' Having thus, I say, given us a description of\nthis city in general, he now descends to her strength and frame\nin particular: her frame and strength, I say, as she is a city\ncompact together: as also of her splendour and beauty.\n\nAnd observe it, that of all the particulars that you read of, touching\nthe fence, fashion, or frame of this city, and of all her glory,\nthe firs thing that he presenteth to our view is her safety and\nsecurity; she 'had a wall.' A wall, you know, is for the safety,\nsecurity, defence, and preservation of a place, city, or town;\ntherefore it is much to the purpose that in the first place after\nthis general description, he should fall upon a discovery of\nher security and fortification; for what of all this glory and\ngoodness, if there be no way to defend and preserve it in its high\nand glorious state? If a man had in his possession even mountains\nof pearl and golden mines, yet if he had not wherewith to secure\nand preserve them to himself, from those that with all their might\nendeavour to get them from him, he might not only quickly lose\nhis treasure, and become a beggar, but also through the very fear\nof losing them, even lose the comfort of them, while yet in his\npossession. To speak nothing of the angels that fell, and of the\nglory that they then did lose. I may instance to you the state\nof Adam in his excellency; Adam, you know, was once so rich and\nwealthy, that he had the garden of Eden, the paradise of pleasure,\nyea, and also the whole world to boot, for his inheritance; but\nmark, in all his glory, he was without a wall; wherefore presently,\neven at the very first assault of the adversary, he was not only\nworsted as touching his person and standing, but even stripped of\nall his treasure, his paradise taken from him, and he in a manner\nleft so poor, that forthwith he was glad of an apron of fig-leaves\nto cover his nakedness, and to hide his shame form the face of\nthe sun (Gen 3:7). Wherefore, I say, John speaks to the purpose in\nsaying she had a wall; a wall for defence and safety, for security\nand preservation. Now then she shall lie no longer like blasted\nbones in an open field or valley; that was her portion in the days\nof her affliction (Eze 37:1,2).\n\n[The wall of the city.]\n\n'And had a wall.' It is said of old Jerusalem, that she had a wall\nand a wall, two walls for her defence and safety (Jer 39:4; Jer\n52:7); which two, in my judgment, did hold forth these two things.\nThe one, their eternal preservation and security from the wrath of\nGod, through the benefits of Christ; and the other, that special\nprotection and safeguard that the church hath always had from and\nby the special providence of her God in the midst of her enemies,\nWherefore one of these is called by the proper name of salvation,\nwhich salvation I take in special to signify our fortification\nand safety from the wrath of God, and the curse and power of the\nlaw and sin (Isa 26:1; Acts 4:12). The other is called, A wall of\nfire round about her; and alludeth to the vision that the prophet's\nservant was made to see for his comfort, when he was put in fear,\nby reason of the great company of the enemies that were bending\ntheir force against the life of his master (Eze 2:5; 2 Kings 6:17).\n\nBut now in those days, though there were for the defence of the\ncity those two walls, yet they stood a little distance each from\nother, and had a ditch between them, which was to signify that though\nthen they had the wall of salvation about them, with reference to\ntheir eternal state, yet the wall of God's providence and special\nprotection was not yet so nearly joined thereto but that they might,\nfor their foolishness, have that broken down, and they suffered\nto fall into the ditch that was between them both (Isa 22:10-12).\nAnd so he saith by the prophet, 'I will tell you what I will do\nto my vineyard [that is, to this city for the wickedness thereof],\nI will take away the hedge thereof, and it shall be eaten up;\nand break down the wall thereof, and it shall be trodden down'\n(Isa 5:5-7). Which hedge and wall could not be that of eternal\nsalvation, for that stood sure, though they should be scattered\namong the nations 'as wheat is sifted in a sieve' (Amos 9:9).\nIt must therefore be the wall of her special preservation in her\noutward peace and happiness, which wall was often in those days\nbroken down, and they made havoc of, of all that dwelt about them.\n\nBut now touching the safety of New Jerusalem, the city of which I\nhere discourse, she is seen in the vision by John to have but one\nonly wall; to signify that at this day the wall of her eternal\nsalvation, and of God's special providence to protect and defend\nher, in her present visible and gospel glory, shall be so effectually\njoined together, that now they shall be no more two, that is, at\na distance, with a ditch between, but one sound and enclosing wall;\nto show us that now the state of this Jerusalem, even touching\nher outward glory, peace, and tranquility, will be so stable,\ninvincible, and lasting, that unless that part of the wall which\nis eternal salvation, can be broken down, the glory of this city\nshall never be vailed more. Wherefore the prophet, when he speaks\nwith reference to the happy state and condition of this city, he\nsaith, 'Violence shall no more be heard in thy land, wasting nor\ndestruction within thy borders; but thou shalt call thy walls\nsalvation, and thy gates praise' (Isa 60:18); as he saith also in\nanother place, 'Thine eye shall see Jerusalem a quiet habitation,\na tabernacle that shall not be taken down, not one of the stakes\nthereof shall ever be removed, neither shall any of the cords thereof\nbe broken' (Isa 33:20). The walls are now conjoined, both joined\ninto one; the Father hath delivered up the great red dragon into\nthe hand of Christ, who hath shut him up and sealed him down, even\ndown for a thousand years (Rev 20:1-3). Wherefore from the Lord\nshall there be 'upon every dwelling-place of Mount Zion, and\nupon her assemblies a cloud and smoke by day, and the shining of a\nflaming fire by night; for upon all her glory shall be a defence'\n(Isa 4:5). And 'in that day shall this song be sung: We have a\nstrong city, salvation will God appoint for walls and bulwarks'\n(Isa 26:1,2). The same in effect hath our prophet John, saying 'I\nsaw the holy city, the New Jerusalem,' descending out of heaven\nfrom God, 'prepared as a bride adorned for her husband. And I heard\na great voice out of heaven, saying,--The tabernacle of God is\nwith men, and he will dwell with them:--and God himself shall be\nwith them, and be their God. And God shall wipe away all tears\nfrom their eyes; and there shall be no more death, neither sorrow,\nnor crying; neither shall there be any more pain; for the former\nthings are passed away' (Rev 21:1-4).\n\n'And had a wall great and high.' These words, great and high, are\nadded for illustration, to set out the matter to the height; and\nindeed the glory of a wall lieth in this, that it is great and\nhigh; the walls of the Canaanites were terrible upon this account,\nand did even sink the hearts of those that beheld them (Deu 1:28).\nWherefore this city shall be most certainly in safety, she hath a\nwall about her, a great wall: a wall about her, an high wall. It\nis great for compass, it incloseth every saint; it is great for\nthickness, it is compacted of all the grace and goodness of God,\nboth spiritual and temporal; and for height, if you count from\nthe utmost side to the utmost, then it is higher than heaven, who\ncan storm it? (Heb 7:26) and for depth, it is lower than hell, who\ncan undermine it? (Job 11:8).\n\nGreat mercies, high mercies, great preservation, and a high arm\nto defend, shall continually at this day encamp this city: God\nhimself will be a continual life-guard to this city; 'I will encamp,'\nsaith he, 'about mine house, because of the army, because of him\nthat passeth by, and because of him that returneth; and no oppressor\nshall pass through them any more; for now have I seen with mine\neyes' (Zech 9:8).\n\n[The gates of the city.]\n\n'And had twelve gates.' Having thus showed us her wall, he now\ncomes to her gates; it had gates, it had twelve gates. By gates\nin this place we are to understand the way of entrance; gates, you\nknow, are for coming in, and for going out (Jer 17:19,20); and do\nin this place signify two things. First, An entrance into communion\nwith the God and Saviour of this city. Secondly, Entrance into\ncommunion with the inhabitants and privileges of this city; in\nboth which the gates do signify Christ: for as no man can come to\nthe knowledge and enjoyment of the God, and glorious Saviour, but\nby and through the Lord Christ; so no man can come into true and\nspiritual communion with these inhabitants, but by him also: 'I\nam the way,' saith he, 'and the truth, and the life; no man cometh\nunto the Father but by me': and again, 'I am the door, by me if\nany man enter in, he shall be saved, and shall go in and out, and\nfind pasture' (John 10:1-9; 14:6).\n\n'And had twelve gates.' In that he saith twelve gates, he alludeth\nto the city of Jerusalem that was of old, which had just so many\n(Neh 3: 12:37-29); and are on purpose put into the number of\ntwelve, to answer to the whole number of the elect of God, which\nare comprehended within the number of the twelve tribes, whether\nthey are natural Jews or Gentiles; for as all the godly Jews are\nthe seed of Abraham after the flesh, though to godly, because\nthey are the children of the flesh of Abraham; so all the godly\nGentiles are the children of Abraham after the spirit, though not\nby that means made the children of the flesh of Abraham. They both\nmeet then in the spirit and faith of the gospel, as God saith to\nthe Jews, 'when a stranger shall sojourn with thee, and will keep\nthe passover to the Lord,' that is, become godly, and receive the\nfaith of Christ, let all his males be circumcised, and then let\nthem come near, and keep it, &c. (Exo 12:48). For they that are\nof faith, are the children of faithful Abraham, who is called the\nvery father of us all (Gal 3:7; Rom 4:16). Thus you see all the\ngodly come under the title of the children of Abraham, and of the\nJews; and so under the denomination also of being persons belonging\nto the tribes, the twelve tribes, who answer to those twelve gates.\nWherefore the Psalmist minding this, speaking indefinitely of all\nthe godly, under the name of the tribes of Israel; saying, 'Our\nfeet shall stand within thy gates, O Jerusalem. Jerusalem is\nbuilded as a city that is compact together, whither the tribes go\nup, the tribes of the Lord, unto the testimony of Israel, to give\nthanks unto the name of the Lord' (Psa 122:2-4).\n\nBut again, though I am certain that all the Gentiles that are at\nany time converted, are reckoned within the compass of some of\nthe tribes of Israel, to which the gates of this city may truly be\nsaid to answer; yet the gates are here in a special manner called\nby the name of twelve, to answer to the happy return and restoration\nof those poor distressed creatures the twelve tribes of the Jews that\nare scattered abroad, and that are, and for a long time have been\nto our astonishment and their shame, as vagabonds and stragglers\namong the nations (Hosea 9:17), there to continue 'many days,\nwithout a king, and without a prince, and without a sacrifice,\nand without an ephod' (Hosea 3:4). That is, without the true God,\nthe true Saviour, and the true word and ordinances; after which,\nsaith the same prophet, they shall even in the latter days, that\nis, when this city is builded, return and seek the Lord their\nGod, and David their king, and shall then 'fear the Lord and his\ngoodness' (Hosea 3:5). This the apostle also affirmeth, when he\ntelleth the believing Gentiles that blindness in part is happened\nto Israel, until the fulness of the Gentiles be come in: which\nIsrael in this place cannot by any means be taken for the Gentiles\nthat are converted, for this Israel must be rejected until the\nbulk of the elect Gentiles be converted; besides he calleth this\nIsrael by the name of Israel, even while unconverted; but the\nconverted Gentiles still Gentiles, even when converted: he calls\nthis Israel the natural branches, but the Gentiles wild branches;\nand tells us further, that when they are converted, they shall\nbe grafted into their own olive tree; but when the Gentiles\nare converted, they must be cut off of their own stock and tree:\nread Romans 11 throughout. Wherefore, I say, the gates are called\ntwelve, to answer these poor creatures, who at this day shall be\nawakened, and enlightened, and converted to the faith of Jesus.\nThese gates in another place are called a way, and these Jews,\nthe kings of the east; and it is there said also, that at present\nthis way doth want preparing; which is as much as to say this\ncity wants setting up, and the gates want setting in their proper\nplaces. Wherefore, saith John, the sixth angel poured out his vial\nupon the great river Euphrates, that is, destroyed the strength\nand force of the Roman antichrist-for the river Euphrates was\nthe fence of literal Babylon, the type of our spiritual one-which\nforce and fence, when it is destroyed or dried up, then the way\nof the kings of the east will be prepared, or made ready for their\njourney to this Jerusalem (Rev 16:12). Of this the prophets are\nfull, crying, 'Cast ye up, cast ye up, prepare the way, take up\nthe stumbling block out of the way of my people' (Isa 57:14). And\nagain, 'Go through, go through the gates, prepare ye the way of\nthe people; cast up, cast up the high way; gather out the stones,\nlift up a standard for the people. Behold, the Lord hath proclaimed\nunto the end of the world, Say ye to the daughter of Zion, Behold\nthy salvation cometh; behold his reward is with him, and his work\nbefore him. And they shall call them, The holy people, the redeemed\nof the Lord: and thou shalt be called, Sought out; A city not\nforsaken' (Isa 62:10-12). All which doth most especially relate\nto the conversion of the Jews in the latter day, who in great\nabundance shall, when all things are made ready, come flocking in\nto the Son of God, and find favour, as in the days of old.\n\n[The angels at the gates, what they are.]\n\n'And at the gates twelve angels.' By angels in this place, we are\nto understand the messengers and ministers of the Lord Jesus, by\nwhom the mystery of eternal life and felicity is held forth and\ndiscovered before the sons of men; and thus this word angel is\nfrequently taken in this prophecy (Rev 1:20; 2:1,8,12,18; 3:1,7;\n14:6).\n\n'And at the gates twelve angels'-\n\nIn these words, then, there are two things to be considered. First.\nWhy they should be called twelve. And, Second. Why they are said\nto stand at the twelve gates of this new and holy city.\n\nFirst. They are called twelve, to signify two things. 1. The truth\nof their doctrine. And, 2. The sufficiency of their doctrine and\nministry for the converting of the twelve tribes to the faith of\nChrist, and privileges of this city.\n\n1. For the truth of their doctrine: for by twelve here he would have\nus to understand that he hath his eye upon the twelve apostles,\nor upon the doctrine of the twelve, the apostolical doctrine. As\nif he should say, This city, the New Jerusalem, shall be every\nway accomplished with beauty and glory; she shall have a wall for\nher security, and twelve gates to answer the twelve tribes; yea,\nand also at these gates the twelve apostles, in their own pure,\nprimitive, and unspotted doctrine. The Romish beasts have corrupted\nthis doctrine by treading it down with their feet, and have muddied\nthis water with their own dirt and filthiness (Eze 34:17,18).[6]\nBut at this day, this shall be recovered from under the feet of\nthese beasts, and cleansed also from their dirt, and be again in\nthe same glory, splendour, and purity, as in the primitive times.\nIt is said that when Israel was passed out of Egypt, beyond the\nsea, they presently came to Elim, where were twelve wells of water,\n&c., and that they encamped by the waters (Exo 15:27). Which twelve\nwells did figure forth the doctrine of the twelve apostles, out\nof which the church, at her return from captivity, shall draw and\ndrink, as out of the wells of salvation. Now shall the wells of\nour father Abraham, which the Philistines have for a great while\nstopped; now, I say, shall they again be opened by our Isaac, his\nson; and shall be also called after their own names (Gen 26:18).\nThis is generally held forth by the prophets, that yet again the\nchurch shall be fed upon the mountains of Israel, and that they\n'shall lie down in a good fold, and a fat pasture'; yea, 'I will\nfeed my flock, and I will cause them to lie down, saith the Lord\nGod' (Eze 34:14,15).\n\n2. As by these twelve we are to understand the truth and purity\nof the doctrine of the twelve, so again, by this word twelve, we\nare to understand the sufficiency of that doctrine and ministry to\nbring in the twelve tribes to the privileges of this city. Mark,\nfor the twelve tribes there are twelve gates, for every tribe\na gate; and at the twelve gates, twelve angels, at every gate an\nangel. 'O Judah,' saith God, 'he hath set an harvest for thee, when\nI returned the captivity of thy people' (Hosea 6:11). And so for\nthe rest of the tribes; before Ephraim and Benjamin, and Manasseh,\nhe will stir up his strength to save them (Psa 80:2). 'I will\nhiss for them,' saith God, 'and gather them, for I have redeemed\nthem; and they shall increase as they have increased: and I will\nsow them among the people, and they shall remember me in far\ncountries, and they shall live with their children, and return\nagain; I will bring them again also out of the land of Egypt, and\ngather them out of Assyria, and I will bring them into the land of\nGilead and Lebanon, and place shall not be found for them' (Zech\n10:8-10).\n\n[Second.] But to come to the second question, that is, Why these\ntwelve angels are said to stand at the gate? which may be for\ndivers reasons.\n\n1. To show us that the doctrine of the twelve is the doctrine\nthat letteth in at these gates, and that also that shutteth out.\n'Whosesoever sins ye remit, they are remitted,' saith Christ, 'and\nwhosesoever sins yet retain, they are retained' (John 20:23; Matt\n18:18). And hence it is that the true ministers, in their right\nadministration, are called porters; because as porters stand at the\ngate, and there open to, or shut upon, those that make an attempt\nto enter in (Mark 13:34); so the ministers of Christ, by the\ndoctrine of the twelve, do both open to and shut the gates against\nthe person that will be attempting to enter in at the gates of\nthis city (2 Chron 23:19).\n\n2. But again, they are said to stand at the gates for the\nencouraging and persuading of the tempted and doubting Jews, who\nat the beginning of their return will be much afflicted under the\nsight and sense of their own wretchedness. Alas! were it not for\nsome to stand at the gates of this city for instruction, and the\nencouragement of those that will at that day in earnest be looking\nafter life, they might labour as in other things for very, very\nvanity; and might also be so grievously beat out of heart and\nspirit, that they might die in despair. But now to prevent this\nfor those that are in the way to Zion with watery eyes, and wetted\ncheeks, here stand the angels, continually sounding with their\ngolden gospel-trumpets, 'Enter into his gates with thanksgiving,\nand into his courts with praise; be thankful unto him, and bless\nhis name. For the Lord is good, and his mercy is everlasting,\nand his truth endureth' for ever, even 'to all generations' (Psa\n100:4,5). As he saith again, 'And it shall come to pass in that\nday, that the great trumpet shall be blown, and they shall come\nwhich were ready to perish in the land of Assyria, and the outcast\nin the land of Egypt, and shall worship the Lord in the holy mount\nat Jerusalem' (Isa 27:13).\n\n[The names written on the gates.]\n\n'And at the gates twelve angels, and names written thereon, which\nare the names of the twelve tribes of the children of Israel.' Thus\nit was in the vision of the prophet, when he was taking a view of\nthe pattern of this city: 'And the gates of the city,' saith the\nangel to him, 'shall be after the names of the tribes of Israel'\n(Eze 48:31). Which saying John doth here expound, saying, the\nnames of the twelve tribes of the children of Israel were writ or\nset upon them.\n\nThis being thus, it cleareth to you what I said but now, to wit,\nthat the gates are called twelve, to answer the twelve tribes,\nfor their names are written thereon. This must therefore, without\nall doubt, be a very great encouragement to this despised people;\nI say great encouragement, that notwithstanding all their rebellion,\nblasphemy, and contempt of the glorious gospel, their names should\nbe yet found recorded and engraved upon the very gates of New\nJerusalem. Thus then shall the Jews be comforted in the latter\ndays; and truly they will have but need hereof; for doubtless,\nat their return, when they are thoroughly sensible of the murder\nthey have committed, not only upon the bodies of the prophets and\napostles, but of the Son of God himself, I say this must needs,\ntogether with the remembrance of the rest of their villainous\nactions, exceedingly afflict and distress their bleeding souls.\nFor 'the children of Israel shall come, they and the children\nof Judah together, going and weeping; they shall go and seek the\nLord their God. They shall ask the way to Zion, with their faces\nthitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will\nnot be a step that these poor people will take in the day of their\nreturning, but will be watered with the tears of repentance and\ncontrition, under the consideration of the wickedness that, in the\ndays of their rebellion, they have committed against the Lord of\nglory. As he saith also by another prophet, 'I will pour upon the\nhouse of David, and upon the inhabitants of Jerusalem, the spirit\nof grace and of supplications; and they shall look upon me whom\nthey have pierced, and they shall mourn for him, as one mourneth\nfor his only son, and shall be in bitterness for him, as one that\nis in bitterness for his firstborn. In that day shall there be a\ngreat mourning in Jerusalem, as the mourning of Hadad-rimmon in\nthe valley of Megiddon, and the land shall mourn' (Zech 12:10-12).\n\nWherefore, I say, they both have and also will have need of twelve\ngates, and on them the names of their twelve tribes, with an angel\nat each, to encourage them to enter this holy and goodly city; and\nto tell them that yet he counts them his friends in whose house\nhe received the wounds in his hands (Zech 13:6).\n\nBut again, As by the names of the twelve tribes written on the\ngates, we may see what encouragement the Jews will have, at their\nreturn, to enter in at them; so we may also understand that by\nthe names of the twelve tribes here written, God would have us\nto perceive how all must be qualified that from among the Gentiles\nat this day do enter in at these gates; namely, those, and those\nonly, that be cut out of their own wild olive tree, and transplanted\namong the children of Israel, into their good olive tree. Such\nas are Jews inwardly, the Israel of God, according to the new\ncreature, they shall enter, for the holy Gentiles also, by virtue\nof their conversion, are styled the children of Abraham, Jews,\nthe chosen generation, the peculiar people, the holy nation; and\nso are spiritually, though not naturally by carnal generation, of\nthe twelve tribes whose names are written upon the gates of the\ncity (Gal 3:7; Rom 2:28; 1 Peter 2:9,10). 'And it shall come to\npass,' saith the prophet, 'that in what tribe the stranger,' that\nis, the Gentile 'sojourneth, there shall ye give him his inheritance,\nsaith the Lord God' (Eze 47:23). Thus the Jews and Gentiles shall\nmeet together in the spirit of the gospel, and so both become a\nrighteous nation; to both which the gates of this city shall stand\ncontinually open; at which also they may with boldness demand, by\nthe faith of the Lord Jesus, their entrance, both for communion\nwith the God, grace, and privileges of this city, according to that\nwhich is written, 'Open ye the gates, that the righteous nation\nwhich keepeth the truth may enter in' (Isa 26:2). Thus much of the\nnumber of the gates, and now to proceed to the order of them.\n\n[The order of the gates.]\n\nVer. 13. 'On the east three gates, on the north three gates, on\nthe south three gates, and on the west three gates.' I shall not\nspeak anything to the manner of his repeating of the quarters\ntowards which the gates do look; why he should begin at the east,\nthen to the north, afterwards crossing to the south, and last to the\nwest; though I do verily think that the Holy Ghost hath something\nto show us, wherefore he doth thus set them forth. And possibly he\nmay set them thus, and the west last, not only because the west\npart of the world is that which always closeth the day, but to\nsignify that the west, when Jerusalem is rebuilded, will be the\nlast part of the world that will be converted, or the gate that\nwill be last, because longest, occupied with the travels of the\npassengers and wayfaring men in their journey to this Jerusalem.\nBut I pass that.\n\nFrom the order of their standing, I shall inquire into two things.\nFirst. Why the gates should look in this manner every way, both\neast, west, north, and south? Second. Why there should be three,\njust three, on every side of this city? 'On the east three, on\nthe north three, on the south three, and on the west three.'\n\nFirst. For the first, the gates by looking every way, into all\nquarters, may signify to us thus much, that God hath a people in\nevery corner of the world. And also, that grace is to be carried\nout of these gates by the angels in their ministry into every\nplace, to gather them home to him. As it is said of the living\ncreatures, 'Whither the head looked they followed it, they turned\nnot as they went' (Eze 10:11); so whithersoever the gates look,\nthither the ministers go, and carry the Word, to gather together\nthe elect. He 'sent them two and two before his face, into every\ncity and place whither he himself would come' (Luke 10:1; Matt\n28:19; John 11:52).\n\nAgain, the gates, by their thus looking every way, do signify to\nus, that from what quarter or part of the world soever men come\nfor life, for those men there are the gates of life, even right\nbefore their doors. Come they from the east, why thither look the\ngates; and so if they come from north, or west, or south. No man\nneeds at all to go about to come at life, and peace, and rest. Let\nhim come directly from sin to grace, from Satan to Jesus Christ,\nand from this world to New Jerusalem. The twelve brazen oxen that\nSolomon made to bear the molten sea (1 Kings 7:23-25), they stood\njust as these gates stand, and signify, as I said before, that\nthe doctrine of the twelve apostles should be carried into all the\nworld, to convert-as in the primitive times, so now at the building\nof New Jerusalem-and to bring in God's sheep to the fold of\nhis church. Now, I say, as the Word is carried every way, so the\ngates, the open gates, look also into all corners after them, to\nsignify that loving reception that shall be given to every soul\nthat from any corner of the whole world shall unfeignedly close in\nwith grace, through the Lord Jesus Christ. Thus, therefore, men\n'shall come from the east, and from the west, and from the north,\nand from the south, and shall sit down in the kingdom of God'\n(Luke 13:29; Psa 107:1-3).\n\n[Second.] 'On the east three gates, on the north three gates, on\nthe south three gates, and on the west three gates.' Having thus\nshowed you in a word, why they stand thus looking into every\ncorner or quarter of the world, I now come to show you why there\nmust be just three looking in this manner every way.\n\n1. Then, there may be three looking every way, to signify that it\nis both by the consent of the three persons in the Trinity, that\nthe gospel should thus every way go forth to call men, and also\nto show you that both the Father, Son, and Spirit, are willing\nto receive and embrace the sinner, from whatsoever part or corner\nof the earth he cometh hither for life and safety. Come they from\nwhence they will, the Father is willing to give them the Son, and\nso is the Son to give them himself, and so is the Spirit to give\nthem its help against whatever may labour to hinder them while\nthey are here (John 3:16; Rev 21:6; 22:17).\n\n2. In that three of the gates look every way, it may be also to\nshow us that there is none can enter into this city, but by the\nthree offices of the Lord Jesus. Christ by his priestly office\nmust wash away their sins; and by his prophetical office he must\nilluminate, teach, guide, and refresh them; and by his kingly\noffice, rule over them and govern them with his Word (Heb 7:5; John\n13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3).\n\n3. Or, by three gates, may be signified the three states of the\nsaints in this life; an entrance into childhood, an entrance into\na manly state, and an entrance into the state of a father of the\nchurch (1 John 2:12-14). Or, lastly, the three gates may signify\nthe three-fold state we pass through from nature to glory; the\nstate of grace in this life, the state of felicity in paradise,\nand our state in glory after the resurrection: or thus, the state\nof grace that possesseth body and soul in this life, the state of\nglory that possesseth the soul at death, and the state of glory\nthat both body and soul shall be possessed with at the coming of\nthe Lord and Saviour. This was figured forth by the order of the\nstairs in the temple at Jerusalem, which was first, second, and\nthird, by which men ascended from the lowest to the uppermost room\nin the house of God; as he tells us, 'They went up with winding\nstairs' from the first into the second story, and from thence\nby them into the third (1 Kings 6:8). Thus much for the wall and\ngates of New Jerusalem.\n\n[The foundations of the wall.]\n\nVer. 14. 'And the wall of this city had twelve foundations, and\nin them the names of the twelve apostles of the Lamb.' In these\nwords we have two things considerable:-First. That the city-wall\nhath twelve foundations. Second. That in these twelve are the\nnames of the twelve apostles of the Lamb.\n\nFirst. It hath twelve foundations. This argueth invincible strength\nand support. That wall that hath but one foundation, how strongly\ndoth it stand, if it be but safely laid upon a rock, even so strongly\nthat neither wind nor weather, in their greatest vehemency, are\nable to shake or stir it to make it fall. But I say, how much more\nwhen a city hath foundations, twelve foundations, and those also\nlaid by God himself; as it is said concerning the worthies of old,\nthey 'looked for a city which hath foundations, whose builder and\nmaker is God' (Heb 11:10).\n\n'And the wall of the city had twelve foundations, and in them the\nnames of the twelve apostles of the Lamb.' The wall, you know, I\ntold you, is the wall of salvation, or the safety of the church\nby Jesus Christ, to which is adjoined, as the effect of that, the\nspecial providence and protection of God. Now this wall, saith\nthe Holy Ghost, hath twelve foundations, to wit, to bear it up for\nthe continuation of the safety and security of those that are the\ninhabitants of this city; a foundation is that which beareth up\nall, and that upon which the stress of all must lie and abide.\nNow, to speak properly, the foundation of our happiness is but\none, and that one none but the Lord Jesus; 'For other foundation\ncan no man lay, than that is laid, which is Jesus Christ' (1 Cor\n3:11). So then, when he saith the wall of the city had twelve\nfoundations, and that in them also are written the names of the\ntwelve apostles of the Lamb, he doth not mean that this wall had\ntwelve Christs for its support, but that the doctrine of the twelve\napostles is that doctrine upon which both Christ, and grace, and\nall happiness standeth firm and sure for ever. And to signify also,\nthat neither Christ nor any of his benefits can be profitable unto\nthee, unless thou receive him alone upon the terms that they do\nhold him forth and offer him to sinners in their word and doctrine.\nIf 'we, or an angel from heaven, preach any other gospel unto\nyou,' saith Paul, 'than that which we have preached unto you, let\nhim be accursed. As we said before, so say I now again, if any man\npreach any other gospel unto you, than that ye have received, let\nhim be accursed' (Gal 1:8,9).\n\n[Second.] 'And in them the names of the twelve apostles of the\nLamb.' 'And in them their names.' This makes it manifest that by\nthe foundations of this wall, we are to understand the doctrine\nof the twelve apostles of the Lord Christ, for their names are\nto it, or found engraved in the foundations. Thus it was with the\ndoctrine which was the foundation of the Jewish church; the first\npattern being delivered by the man Moses, his name was always so\nentailed to that doctrine, that at last it became common, and that\nby Divine allowance, to call that doctrine by the name of Moses\nhimself. 'There is one that accuseth you,' saith Christ, 'even\nMoses in whom ye trust' (John 5:45). And again, 'For Moses of old\nhath in every city them that preach him' (Acts 15:21). The same\nliberty of speech doth the Holy Ghost here use in speaking of the\nfoundations of this wall, which is the doctrine of the twelve. And\nin that he calleth the doctrine by the name of foundations, and\nleaveth it only with telling us the names of the twelve apostles\nare engraven in it; he expects that men should be wise that read\nhim, and that they should be skillful in the word of righteousness,\nif they come up clearly to the understanding of him.\n\n'And in them the names of the twelve apostles of the Lamb.'\n\nThus you see that the twelve apostles, above all the servants of\nChrist, are here owned to be the foundations of this wall; and\ngood reason, for they, above all other, are most clear and full\nin the doctrine of grace, and all doctrines pertaining to life\nand holiness. 'In other ages,' saith Paul, it 'was not made known\nunto the sons of men, as it is now revealed to the holy apostles\nand prophets by the Spirit' (Eph 3:5). Moses was not fit for this,\nfor his was a more dark and veiled administration; while Moses\nis read, the veil is over the heart, said Paul (2 Cor 3:13-15).\nNeither was any of the prophets fit for this, for they were all\ninferior to Moses, and were, as it were, his scholars (Num 12:6,7).\nNay, John the Baptists is here shut out;-for the 'least in the\nkingdom of heaven is greater than he' (Matt 11:11).\n\nThe apostles, above all other, were the men that were with the Lord\nJesus all the time, from the baptism of John, even until the time\nhe was taken up into heaven; they saw him, heard him, and discoursed\nwith him, and were beholders of all the wondrous works that he\ndid; they did eat and drink with him after his passion, and saw,\nafter he was risen, the print of the nails, and the spear with\nwhich he was pierced, when he died for our sins (Luke 24:39,40).\nAnd because they had seen, felt, and at such a rate experienced all\nthings from the very first, both touching his doctrine, miracles,\nand life, therefore he said unto them in chief, Ye shall be witnesses\nunto me, both in Jerusalem and all Judea, and in Samaria, and unto\nthe utmost parts of the earth (Acts 1:8,21; 13:31; 10:39; 51:32;\n1 John 1:1-3).\n\nFurther, The apostles were in that marvellous manner endued with\nthe Holy Ghost, that they out-stript all the prophets that ever\nwent before them; neither can I believe that in the best of times\nthere should be any beyond them; yet if it should so fall out\nthat a dispensation should come in which they should have, as to\nthe pouring forth of the Spirit, their equals, yet it could not\nfollow, that therefore the gospel should be offered in other terms\nthan they at first have offered it, especially besides what hath\nbeen said of them, if you consider to them it was said, 'Whatsoever\nye shall bind on earth, shall be bound in heaven; and whatsoever\nye shall loose on earth, shall be loosed in heaven' (Matt 18:18).\nThey, as to their doctrine, were infallible, it was impossible they\nshould err; he that despised their doctrine, despised God himself.\nBesides, they have given in commandment that all should write\nafter their copy, and that we should judge both men and angels\nthat did, or would do otherwise (1 Thess 3:8; Gal 1:8).\n\nTimothy must have his rule from Paul, and so must holy Titus. All\nwhich, if we consider it, the Holy Ghost speaks to the purpose,\nin saying that in the twelve foundations are found the names of\nthe twelve apostles of the Lamb. They are called the chief, and\nsuch as have laid the foundation, and others build thereon, and\nthat as no men have laid the foundation but they, so none can lay\neven that foundation otherwise than they afore have laid it (1 Cor\n12:28; Eph 4:11,12; 1 Cor 3:6-11; Heb 6:1-3).[7]\n\n[Consideration from these words.] 'And in them the names of the\ntwelve apostles of the Lamb.' These words, then, teach us two\nthings worthy of our Christian consideration.\n\nFirst. That God hath given to every man a certain and visible mark\nto aim at for his salvation, or to build his soul upon, namely,\nthe doctrine of the twelve apostles of the Lamb. For in that he\nsaith their names are in the foundations, it is better for us,\nall things considered, than if he had said in them was the name\nof God himself; that is, it is more easy to see this way, through\nthe mist of our carnality, what the mystery of his will should\nbe, which is, that we receive Christ according to their doctrine,\nwords, writings, epistles, letters, &c., their names, I say, being\nthere, God counts it as the broad seal of heaven, which giveth\nauthority to all that doctrine whereunto by themselves they are\nprefixed and subscribed; not where they are writ by others, but\nby themselves. I say, as the token of every epistle, and of their\ndoctrine for truth, the which Paul insinuates, when he saith that\nhis hand is the token of every epistle (2 Thess 3:17; Gal 6:11).\nAs he saith again, Am I not an apostle? (1 Cor 9:1). And again,\nBehold, I Paul, have written unto you; I Paul (Gal 5:2), I, an\napostle, I, a wise master-builder, I, who am in my doctrine one\nof the foundations of the wall of salvation, I have written unto\nyou (1 Cor 11:5). And, as I said before, there is reason it should\nbe thus: for as he who was the foundation of the Jewish church,\neven Moses, received the pattern of all his order from the mouth\nof the angel in Mount Sinai, so the twelve received their doctrine\nof faith and manners, the doctrine of the New Testament, from the\nmouth of the Son of God himself, as from the mouth of the angel\nof the everlasting covenant, on the mountain of Zion (Acts 7:38;\n1:3; Matt 28:19).\n\nSecond. In that he saith the names of the twelve are in the\nfoundations, this shows us the reason of the continual standing\nof this Jerusalem; it is built upon the doctrine of the twelve\napostles of the Lamb, and standeth there. For, observe, so long as\nhe sees this holy city, he sees her standing upon these foundations;\nbut he saw the city till she was taken up, therefore she continued\nas being settled for ever upon them. Indeed, the primitive city, or\nfirst churches, was built upon these foundations, and had also,\nso long as they there continued, sufficient supportation and\nupholding by that means (Eph 2:20-22). But then, as I have showed\nyou, the wall of her salvation, and the wall of God's special\nprotection, stood at a distance each from other, and were not\nso conjoined as now they will be. Wherefore they then, to answer\nthe type, did fall into the ditch that was between, and through\ntheir foolishness provoked God to remove the wall of his outward\nprotection and safeguard from them, whereupon the wild beast,\nAntichrist, got into his vineyard, making havoc of all their dainties.\nBut mark, this city is not so, the walls are now conjoined, and\nfor ever fastened upon the foundations,[8] therefore it abides for\never, and ascends higher and higher; yet not from the foundations,\nbut by them into heaven: 'Behold,' saith God, 'I have graven thee\nupon the palms of my hands, thy walls are continually before me'\n(Isa 49:16).\n\n[How we are to understand the word TWELVE.]\n\n'And in them the names of the twelve apostles of the Lamb.' This\nword twelve must be warily understood, or else the weak will be\nready to stumble and take offence; wherefore, to prevent this,\nconsider,\n\nFirst. The twelve must be them twelve that were with the Lord Jesus\nfrom the baptism of John until the day in which our Lord was taken\nup (Acts 1:22).\n\nSecond. These twelve are not neither to be considered simply as twelve\nChristians, or twelve disciples; but as their witness of the Lord\nJesus-they being with him from first to last-were a twelve-fold\nwitness of him in all his things; a twelve-fold seeing with their\neyes, a twelve-fold hearing with their ears, a twelve-fold handling\nalso with their hands, and feeling of the Son of God. As one of\nthem said, 'That which was from the beginning, which we have heard,\nwhich we have seen with our eyes,--and our hands have handled of\nthe word of life:--that which we have seen and heard, declare we\nunto you, that ye also may have fellowship with us,' &c. (1 John\n1:1,3). Now this being thus, it followeth that the doctrine of the\nother apostles, as of Paul and Barnabas, was still but the doctrine\nof the twelve; their doctrine, I say, and no other. Wherefore,\nas Ephraim and Manasseh were dissolved into the twelve tribes, so\nthese two, with all other the apostles of Christ, are dissolved\ninto the number of the twelve, because their doctrine is only the\ndoctrine of the twelve; for they centre in their doctrine; their\nlength, and breadth, and depth, and height being the doctrine of\nthe twelve. So, then, the names of the twelve being found in the\nfoundations of this wall, it argueth that that doctrine is only\ntrue that is the doctrine of the twelve eye-witnesses of the\nLord Jesus. And again, that at the day of Antichrist's fall, this\ndoctrine shall be in its former purity, and bear the sway, and\nfor ever hold up the wall of safety for the inhabitants of New\nJerusalem. And indeed this doctrine, that the doctrine of the twelve\nis that upon which eternal safety is built and stands, is so true,\nthat it must not be varied from upon pain of eternal damnation.\nHere centered Luke the Evangelist, here centered Jude, here centered\nthe author to the Hebrews, yea, here centered Paul himself, with\nall the Old and New Testament. The doctrine of the twelve must be\nthe opener, expounder, and limiter of all doctrines; there also\nmust all men centre, and ground, and stay. A man may talk of, yea,\nenjoy much of the Spirit of God, but yet the twelve will have the\nstart of him; for they both had the Spirit as he, and more than\nhe. Besides, they together with this, did feel, see, handle, and\nreceive conviction, even by their very carnal senses, which others\ndid not; besides, their names also are found in the foundations\nof this saving wall, as being there engraved by God himself; which\nputteth all out of doubt, and giveth us infallible ground that\ntheir doctrine is only true, and all men's false that do not keep\nwithin the bounds and limits of that (Luke 1:2; Jude 3,17; Heb\n2:3,4; 1 Cor 15:1-9; 9:1; Gal 1:1,2; Eph 3:5; 1 Cor 4:9).\n\nTo conclude, here are yet two things worthy of noting-\n\nThe first consideration is, that by the names of the twelve\napostles being in the foundations of this wall, and the names of\nthe twelve tribes being upon the gates of this city, it giveth\nus to consider, that at the time of the building of this city the\nJews and Gentiles shall be united together, and become one body;\nwhich very consideration must needs be to the Jews a great encouragement\nto have in mind at their conversion (Rom 11: 1 Peter 1:1). For it\nplainly signifieth that our New Testament preachers shall carry\nin their mouths salvation to the Jews, by which means they shall\nbe again reconciled and made one with the Lord Jesus (James 1:1;\nActs 13:16,26; Rom 1:16; 2:10).\n\nThe second consideration is, that at the day of New Jerusalem,\nthere shall be no doctrine accepted, nor no preachers regarded,\nbut the doctrine, and the preaching of the doctrine of the twelve;\nfor in that he saith that in them are found the names of the twelve\napostles of the Lamb, he doth implicitly exclude all other, of\nwhatever tribe they pretend themselves. It shall not be then as\nnow, a Popish doctrine, a Quaker's doctrine, a prelatical doctrine,\nand the Presbyter, Independent, and Anabaptist,[9] thus distinguished,\nand thus confounding and destroying. But the doctrine shall be one,\nand that one the doctrine where you find the names of the twelve\napostles of the Lamb. 'If any man teach otherwise, and consent\nnot to wholesome words, even the words of our Lord Jesus Christ,\nand the doctrine that is according to godliness, he is proud,\nknowing nothing' (1 Tim 6:3,4).\n\nThus you see the doctrine of the twelve is that which letteth souls\ninto this city; and that the same doctrine is the doctrine that\nkeepeth up the wall of their salvation about them, when they are\nentered in within the gates.\n\n[The measuring line, or golden reed: what it is.]\n\nVer. 15. 'And he that talked with me had a golden reed to measure\nthe city, and the gates thereof, and the wall thereof.'\n\nNow, having passed the relation of the wall, gates, and foundations,\nhe comes to the measuring line, to see how all things lie and\nagree with that. Under the law, I find that all things pertaining\nto the worship of God were to be by number, rule, and measure,\neven to the very tacks and loops of the curtains of the tabernacle.\nNow the rule or lien by which all things were then squared, it\nwas the laws, statutes, and ordinances which were given to Moses\nby the Lord in the Mount Sinai, for thither he went to receive\nhis orders; and according to the pattern there showed him, so he\ncommitted all things by writing to them that were to be employed\nin the workmanship of the holy things pertaining to the rise and\ncompleting of the tabernacle, and all its instruments (Exo 20:21;\n24:1; 25:40; Deu 30:10; 31:20-26).\n\nNow, when this rule was thus received, then whosoever observed not\nto do it, he was to fall under the penalty that by the same law\nalso was prescribed against the offenders and transgressors (Num\n15:30,31). I find also, that when the temple was built in the days\nof Solomon, all things were then done according to the writing\nthat David made, when the hand of God was upon him, when he made\nhim understand all the work of this pattern (2 Chron 3; 4; 1 Chron\n29:3-7; 28:19).\n\nThus again, when Josiah went about to bring to pass the reformation\nof the church of the Jews, and their instruments of worship,\nafter their revolting, he goeth to the law of God, and by that\nunderstanding what was out of order, and how to put all things\ninto order, he so did reduce them to their former manner. The same\nway also went Ezra and Nehemiah at the rebuilding of the temple\nand city after the captivity (2 Kings 22:8-13; Ezra 7:14; 8:34).\nFrom all which I conclude, that the reed, the golden reed, that\nhere you read of, it is nothing else but the pure and unspotted\nWord of God; by which both the city, gates, and wall of this\nJerusalem are regulated. Which word, by the holy prophet, is also\ncompared to gold, and is said to be above 'much fine gold' (Psa\n12:6; 19:10).\n\nI find in the vision of the prophet Ezekiel, that the angel\nthat there is said to measure the city, which was a type of our\nJerusalem, he appeared with a line of flax in his hand, to measure\nthe pattern withal (Eze 40:3); which very phrase doth show us\nthat this was but the type, and an Old Testament business; but John\nhath his in a New Testament style, and that in the most excellent\nmanner of language, to signify that his city, or the city that\nhe hath the vision of, is to be the end of all types and shadows,\nand the very perfection of them all. Wherefore he tells us also,\nthat the line or reed by which this city is builded and squared,\nit is not now a line of flax, but a reed of gold, a golden reed;\nto signify not a word of the law and letter that had to do with\nshadows, but the New Testament, and ministration of the Spirit,\nwhich hath to do with substance, and the heavenly things themselves\n(Heb 9:23).\n\n[The city measured.]\n\n'A golden reed to measure the city,' &c. I told you at the first\nthat this city was the church of God that should be in the latter\ndays; but yet not the church disorderly and confusedly scattered\nhere and there, without all visible order and discipline, but the\nchurch brought into exact form and order, lying every way level\nand square with the rule and golden reed of the New Testament of\nChrist; wherefore he calleth it a city, a city under rule. Thus\nit was in the type; for when Solomon's temple was to be builded,\nand the city in after times, it was not enough that they had stones\nand timber, but every one of them must be such stones, and such\ntimber, and must also come under the rule and square of the workman;\nand so being fitted by hewers, saws, axes, and squares, they were\nfitly put into the building (1 Kings 5:17,18; 7:9-12; 1 Chron\n22:2). By this, then, we may see with what a holy, exact line,\nrule, and order, this church and city, at this day, will be compact\nand built; the members must be all such as shall be made fit for\nthe city of God by the hewing words of the prophets (Hosea 6:5).\nThey must join in Christian communion also according to the golden\nreed of the New Testament, and ministration of the Spirit. Indeed,\nall the time of the reign of Antichrist, the church, as she was\na holy temple in the Lord, so she was measured with reference to\nthe truth of her grace, and invisible condition (Rev 11:1,2); but\nas she is to be a city, so she then is to be trodden down, and to\nlie without all form and order; but when Antichrist is dead, she\nshall again come into mind, be considered, reared, built by measure,\nand inhabited. And observe it, as the rule of the carpenter is\nof use in building, from the first appearance of the laying of a\nstone in order, even till it be in every point and part complete,\nso the golden reed with which the angel is here said to measure\nthe city, &c., is to be of use from the first foundation even to\nthe laying of the last stone thereof; as was also fore-showed by\nthe man that is said to measure the pattern of this, in Ezekiel\n(Eze 30-48).\n\n'And he measured the city.' That is, he measured the church in her\nconstitution and fellowship. Now when God is said to measure, he\nis said to measure sometimes in judgment, and sometimes in mercy;\nsometimes to throw down, and sometimes to build up and establish.\nSometimes, I say, he is said to measure in judgment, with intention\nto throw down and destroy. Thus he measured the city before she\nwent into captivity, and the ten tribes before they were carried\naway beyond Babylon, because they lay cross to his word, and had\nperverted that which was right, &c. (Isa 28:17,18; Amos 7:7-9).\nBut when he is said to measure the city in this place, it is that\nshe might be built and set up. Wherefore, as I said, the line or\ngolden reed that is now stretched forth to measure this city, it is\nto the end that all things may be in right form and order, 'fitly\njoined' and knit 'together,--by that which every joint supplieth,\naccording to the effectual working in the measure of every part,\nmaking increase of the body, unto the edifying of itself in love'\n(Eph 4:16; Col 2:19).\n\nAgain, By measuring the city, he would have us to understand that\nall her limits and bounds were now apparent, that all things, even\nthe church and all the world, were made to see their own compass.\nFor as God in the days when temple worship only was on foot, would\nnot lose a form or ordinance of all the forms and ordinances of\nhis temple; so when city-work comes up, he will not lose an inch\nof the limits, and bounds, and compass of his city, she shall be\nfull as large, and of as great a compass every way, as is determined\nof her; as he saith by the prophet, 'All the land, saith he, shall\nbe turned as a plain (this is that which a little before is called\nthe new heaven and a new earth); that is, there shall be a smooth\nface upon the whole earth, all snugs, and hubs,[10] and hills, and\nholes, shall now be taken away, even 'from Geba to Rimmon, south\nof Jerusalem: and it [the city] shall be lifted up and inhabited\nin her place, from Benjamin's gate unto the place of the first gate,\nunto the corner gate, and from the tower of Hananiel, unto the\nking's wine presses' (Zech 14:10). The four places here mentioned\nin this verse, they do seem to be the four corners of the city of\nold; at which places the city bounds were set; and in which very\ncircle the prophet tells us, but with gospel language, she shall\nbe settled again.\n\n[The gates measured.]\n\n'And he measured the city,' and the gates thereof. This was figured\nforth by the vision in Ezekiel, for in it he saw the angel go from\ngate to gate, and saw him take the exact and distinct measure of\nevery one thereof; nay, not only of them in a general way, but\nof the thresholds, the porch, the posts, and the faces of their\nentrances; he measured also every little chamber that was above\nupon the gates, with all the spaces that were between (Eze 40).\n\nNow by gates, I told you, we are to understand the Son of God, as\nhe is the way to the Father, and to the privileges of this city.\nWherefore when he saith he measured the gates, it is as if he had\nsaid, he measured the entrance, strength, and goodly countenance\nof him, with the mansions of glory that are to be enjoyed by every\none that entereth in hereby; for the porch, posts, face, entrance,\nand chambers of the gate in Ezekiel, they signify the entrance,\nstrength, shining countenance, and resting places that every one\nshall find in the Lord Jesus that entereth in by him; and to measure\nall these, it is in substance but this, to set them forth, and out,\nin their full force, glory, largeness, beauty, and profitableness,\nin the view of all; for I told you at the first, the golden reed\nis the Word of God. Now the city and the gates thereof, are said\nto be measured by this golden reed: which, I say, can be nothing\nelse but an opening of all the excellencies of Christ, as he is\nthe gate of the sheep, even by the full sway, power, majesty, and\nclearness of the Word. The Lord help us! Christ, as he is the door\nto God, and to all gospel-privileges, is now strangely handled, and\nso hath been of a long time among the sons of men; some of them\nmaking him the very in-let to all the vile and abominable crew in\nthe world, counting all that are pliant to their ungodly humours,\nthe saints of the Most High, and Christ the door and gate through\nwhom they have right to enter; and to whom belong the delicates of\nthe precious things of God, even those which he hath most choicely\nlaid up and reserveth for none but those that unfeignedly turn from\niniquity, and walk with him in the newness of the Spirit. Others\nagain do shut up the gates against the godly, labouring with might\nand main to hinder those that labour to enter, that fain would do\nit unfeignedly (Matt 23:14; 2 Chron 29:7).[11] Others again do\nlabour all that in them lies to deface the gates, to take away\ntheir beauty: like him that took the gold from off the doors and\ngates of the temple (2 Kings 18:16). Rendering Christ a low and\ncarnal business, &c. But at the measuring-day, at the day when\nthe golden reed shall be the alone rule: then you shall see this\ncity, and her gates discovered in their own glory, holiness, and\nbeauty. For though in our affliction under antichrist, our temple\nand instruments of worship, with the city, wall, gates, and the like,\nhave been much defaced, even our doctrine of faith and worship,\nand have been much trod and trampled under the foot of the\nuncircumcised, yet all shall be recovered and brought into order\nagain by the golden reed of the word of God. Which thing was figured\nforth to us by the good man Ezra the scribe, who at the restoring\nof Jerusalem took review of all the things pertaining to the\ncity, both touching its branches and deformity, and also how to\nset all things in order, and that by the law of God which was in\nhis hand, even according to the writing thereof (Ezra 7:14; 8:34;\nNeh 8:9). And whosoever doth but read the history of Ezra and\nNehemiah throughout, they shall find that by the Word of God they\nbrought all things to pass; all the ordinances of the house and city\nof God into their right and holy order. And indeed the measuring\nof the city and of the gates thereof, which is Christ the way, it\ncan be nothing else but a bringing of them by the right understanding\nand opening of the Word into their proper places and excellencies,\nboth for comers in, and goers out, according to the commandment\n(Eze 40:4; 43:7-12). For, to speak properly, Christ in his love,\ngrace, merits, and largeness of heart, to let souls into communion\nwith God and all happiness, is in all these things unsearchable,\nand passing knowledge, being filled with these things beyond\nthought, and without measure (Eph 3:8,18,19; Col 1:9; John 3:34).\n\n[The wall measured.]\n\nAnd he measured the city, the gates thereof, and the wall thereof.\nIn that he saith, he measured the wall also, it is to show us\nthat all things now are according to the rule of the Word: the\ninhabitants are according to the Word, the entrance is according\nto the Word, yea, and so is the safety of it also, even a fence\nto fence them from their enemies; even a fence on every side, that\nthey may be at ease and rest, and be no more a tossing to and\nfro. 'O thou afflicted, tossed with tempest,' saith he, 'and not\ncomforted, [I will do many good things for thee]--In righteousness\nshalt thou be established: thou shalt be far from oppression; for\nthou shalt not fear; and from terror, for it shall not come near\nthee' (Isa 44:11-14).\n\nTouching the wall, what it is, I have spoken already; therefore\nhere I speak only to the measure of it, which measure is only the\nfulfilling all those promises and engagements of God that are made\nto New Jerusalem, for her safety and continual defence; and that\nnot only in her own eyes, but in the eyes of all her beholders.\nThen shall that saying be with gladness in the mouths of all the\ninhabitants of this Jerusalem, 'We were bondmen, yet our God hath\nnot forsaken us in our bondage, but hath extended mercy unto us\nin the sight of the kings of Persia, to give us a reviving to set\nup the house of our God, and to repair the desolations thereof,\nand to give us a wall in Judah and in Jerusalem' (Ezra 9:9).\nWhich wall, I say, shall be so conspicuous to all the adversaries\nof this holy and beloved city, that the greatest of them shall\nnot once dare to peep or mutter[12] against her any more. 'God is\nknown in her palaces for a refuge. For, lo, the kings were assembled,\nthey passed by together, they saw it, and so they marvelled; they\nwere troubled, and hasted away. Fear took hold upon them there,\nand pain, as of a woman in travail' (Psa 48:1-6). As it is said\nof the building of the wall after the captivity: when the enemies\nand all the heathen saw it was finished, 'they were much cast down\nin their own eyes' (Neh 6:15,16).\n\nThe regulating of this city by this golden reed, and the measuring\nthe gates and wall by this word, when finished, will then cause\nall that have skill in singing the Lord's songs, and of lifting\nup the praises of God in this city, to gather themselves together\nto sing, and to praise, and to say, Bless ye the name of the Lord,\nfor his mercies endure for ever: for then will they purify the\npeople, this city, with the gates and wall thereof (Neh 12:27-47).\n\nWherefore in the mean time, between this and the building of this\ncity, let Jerusalem come into your mind, and walk about her, 'go\nround about her,' inquire by the Word what God hath said of her\nstate, strength, safety, ease, peace, and blessed tranquillity\nin the latter days, 'tell the towers thereof. Mark ye well her\nbulwarks, consider her palaces, that ye may tell it to the generations\nfollowing' (Psa 48:12,13).\n\n[The form and measure of the city.]\n\nVer. 16. 'And the city lieth four square, and the length is as large\nas the breadth: and he measured the city with the reed, twelve\nthousand furlongs, the length, and the breadth, and height of it\nare equal.'\n\n'And the city lieth four square.' These words do open unto you the\nmatter yet more, to wit, that now both the city, gates, and wall\nwere exactly in their visibility according to the Word, lying\neven every way with that golden reed: for by four square you are\nto understand perfection, or an answering the figures that of\nold did figure to us the completeness and perfection of the New\nTestament order.\n\nFor if you search the Scriptures, you will find that especially the\ngreat and principal instruments of God's worship in and under the\nlaw, their perfection was what here you read to be the perfection\nof this city, even a four square. As for instance, The breastplate\nof judgment, on which were engraved the names of the children of\nIsrael, its exact point of perfection was to be a right four square.\nThe ten bases also, that were to be for bearers to the lavers in the\ntemple, they were to be four square: the altar of burnt-offerings\nlikewise, with the altar of incense, their perfect pattern was that\nthey should be four square. The inward court, and outward court,\nwith the posts of the temple, and tables on which they were to\nslay the sacrifices, they were all four square. Yea, the city in\nthe type, in the vision of Ezekiel, was seen to be of the same\nframe and fashion every way, having just twelve gates, and on each\nof the four sides three gates. Wherefore, when he saith the city\nlieth four square, it is as if he had said she lieth even with\nthe pattern or golden reed of the Word; even, I say, both in her\nmembers, doctrine, worship, and manners: for the things afore hinted\nunto you do hold forth all these particulars (Exo 28:15,16; 39:8,9;\n27:1; 38:1; 37:1; 1 Kings 7:27,28; Eze 43:1318; 40; 41:21; 48:30-34).\n\n'And the length is as large as the breadth.' This explaineth the\nmatter yet more fully and distinctly; for as to the things that I\nmade mention of before, though they were to be made four square,\nand that their perfection lay exactly in that form, yet these\nsquares did not lie in their height and depth, but in their length\nand breadth, just as you read here of the square of this city. As\nto instance: The altars, though they were five cubits long, and\nfive cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings\n7). So the bases, they were a cubit and an half broad, and a cubit\nand an half long, yet but half a cubit high; the tables also on\nwhich they slew the sacrifices, they were a cubit and a half long,\nand a cubit and a half broad, yet but one cubit high (Eze 40:42).\nWhich things being thus, you see the reason of his saying 'the\nlength is as large as the breadth.'\n\nNow by length and breadth here, we may yet observe another mystery\nheld forth unto us; for by the breadth is held forth the perfection\nof the rule, or law to which all Christians ought to yield their\nhearty obedience: his commandment is exceeding broad (Psa 119:96).\nThe breadth of which is signified, I say, by the breadth of those\nthings that before you see to be the instruments of the worship of\nGod. Now, as by breadth we are to understand the perfect latitude\nand compass of the commandment; so by length we are to understand\nthe answerableness of the obedience of the inhabitants of this\ncity; for indeed the perfection of Christian obedience lieth in\nan answerableness to the will of God; as it is said of the father\nand mother of John the Baptist, they walked in all the commandments\nof the Lord blameless (Luke 1:6). And of Anna, that she continued\nwithout ceasing in the service of God in the temple day and night\n(Luke 2:37). This is to be as long in our obedience, as the law\nis broad in commanding. The law commands right obedience, and the\nChristian giveth it; the law commands continual obedience, and\nthe Christian giveth it; the law commands universal obedience, and\nthe Christian giveth it. He giveth it all these sorts of obedience,\n1. By the person of Christ, for he is his righteousness (1 Cor\n1:30). He giveth it all these, 2. With the consent of the mind\n(Rom 7:16). And 3. He giveth it all these obediences in the love\nof the Spirit, which the apostle calleth the fulfilling of the law,\nthat is, an answering the breadth of its command by the length of\nobedience (Rom 13:10). Wherefore when he saith the length is as\nlarge as the breadth, he would have us understand how perfect in\nholiness these blessed souls will be at this day; and indeed, this\nis it that is by God expected to be in this city at this day. As\nthe angel with his measuring-line said to Zechariah, I am going 'to\nmeasure Jerusalem, to see what is the breadth thereof, and what\nis the length thereof' (Zech 2:2). To see whether their doctrine\nbe pure, and whether their obedience be answerable.\n\n'And he measured the city with the reed, twelve thousand furlongs.'\nThese latter words do refer us to a distinct measure from that\nwhich went before; the former measure pointing at the breadth of\nher commandment and the length of her obedience, but this at the\nglory and fulness of her mansions and portions; for after he had\nsaid the city lieth four square, and that the length is as large as\nthe breadth, which is the full and complete effect of that first\nmeasure, he comes over again with another measuring, saying, 'And\nhe measured the city,--twelve thousand furlongs'; as who should\nsay, he measured the city, gates and wall first, and found them\nall exact, and according to the golden reed; and after he had so\ndone, he measured the city with the reed twelve thousand furlongs.\n\n'He measured the city with the reed'; that is, he measured out to\nthe city, he measured for the city, for its lot and portion, twelve\nthousand furlongs. Which very thing you find in the vision of the\nprophet Ezekiel; for after ha had measured the city, the vessels,\nwith the instruments of worship, I say, when he had done this, he\ncomes again with an afterwards, to measure the city, her portions\nand mansions (Eze 47:1, &c.). Wherefore I say, these words do refer\nto her portion that she is to enjoy of her God, as the former\nreferreth to her duty and obedience.\n\nNow that which maketh me conclude that this latter measure is\na measure distinct from the former, and that it relateth neither\nto the exactness of rule, nor the completeness of obedience, but\nonly to the largeness of the portions that God will allot for thy\nsons and daughters, thou city of God; it is,\n\nFirst, Because this is the biggest measure. For I find, by considering\nthe Scripture, that as the persons and things pertaining to the\nworship of God were to go according to the rule of this golden\nreed, so also the portions that pertained to the persons worshipping\nwere to go by rule and measure also, as here he saith he measured\nalso the city, or to it, with the reed, twelve thousand furlongs.\nAnd hence it is that our grace is called the measure of grace,\nand that our glory is called a weight of glory (Rom 12:3; Eph 4:7;\n2 Cor 4:17).\n\nNow I say, I find that our portions do go always under the biggest\nmeasure; the spoons, cups, flagons, snuffers, basons, candlesticks,\nand pans, which were the instruments of worship, were not so large\nas the chambers in the temple, and the compass of the holy land,\nwhich were the mansions and [the] portions of the church. See\nJoshua 15-16; John 14:1-3.\n\nSecondly, I take the twelve thousand furlongs to signify portions,\nrather than worship or worshippers; because, as to the nature of\nit, it most exactly agrees with the portions that are measured\nout to this city by the angel before Ezekiel, which is a measuring\nforth so much land for the portion of the prince, so much for the\nportion of the priest, and so much for the portion of the twelve\ntribes. Yea, the very phrase, twelve thousand furlongs, also\nimplieth such a compass of ground, by which we find the holy land\nhath been measured (Eze 45-47; Luke 24:13; John 6:18).\n\nLastly, I take it to be this also; because I find not in all this\ndescription of this holy city that any place doth give us that\nground to speak to her measure of portion as this; and it would seem\nstrange to me that the description of this city given by Ezekiel\nshould be more complete than this that is given by our prophet\nJohn; for Ezekiel doth most amply set forth her portions, even\ndistinctly, for prince, priest, and the tribes in particular. This\ntherefore is to be understood of the portions of the city which\nJohn did see were measured out unto her immediately after he saw\nthe breadth of her rule and the length of her obedience. Only\nconsider that Ezekiel measureth by reeds, not counting by furlongs;\nbut John, though he measureth by reeds, yet counteth by furlongs.\n\nBut now, though the Holy Ghost is thus pleased to speak of the\nportions of the saints in the New Jerusalem, as if he intended\nchiefly that their portion should consist in outward happiness,\nand in the enjoyment of such and such a portion or compass of\nground: yet consider that these are but metaphorical and borrowed\nexpressions, spoken to our capacities, under which is indeed included\nthe nature of our blessed and spiritual food and nourishment.\nYou know it is usual for the Holy Ghost in Scripture to call the\nsaints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans,\nand the like; and also to call their food, their spiritual and\nheavenly food, grass, provender, wheat, wine, oil, grapes, apples,\nfigs, nuts, and the like also; all which are but shadowish and\nfigurative expressions, even as this of the measure of the twelve\nthousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5;\nEze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that\nwhich John saith here is twelve thousand furlongs, Ezekiel tells\nus it lieth on this side and on that side of the bank of the river\nof the water of life (Eze 47:8,9). Now I think there is none so much\nvoid of understanding as to think this water of life is anything\nelse but the precious grace of God, in and through the Lord Jesus.\nWherefore the ground or measure for portions, it is nothing else\nbut our spiritual and heavenly food, even spiritual grace, and\ngifts, and comforts, that the holy ones of this city shall most\nplentifully partake of and enjoy. And so indeed the prophet also\nsaith, speaking of the portions of the holy land for this city.\n'The increase thereof,' saith he, 'shall be for food unto them\nthat serve the city, and they that serve the city shall serve it\nout of all the twelve tribes of Israel' (Eze 48:18,19). Out of\nthe twelve tribes, that is, out of the twelve thousand furlongs,\nwhich is the portion of the tribes. This is according to the\nsaying of the prophet David, 'He maketh me to lie down in green\npastures, he leadeth me beside the still waters' (Psa 23:2). And\nagain, 'For the Lamb which is in the midst of the throne shall feed\nthem, and shall lead them unto living fountains of waters' (Rev\n7:17). 'For your shame, ye shall have double; and for confusion,\nthey shall rejoice in their portion: therefore in their land they\nshall possess the double; everlasting joy shall be unto them' (Isa\n61:7).\n\nThus you see the measure of the city, gates, and wall, and the\neffect of that; and thus you see also the measure of the portion\nfor the city, with what it is: wherefore it remaineth that we see\nwhat is to be the effect of that also.\n\n'And he measured the city with a reed, twelve thousand furlongs,\nthe length and the breadth and the height of it are equal.' Before\nhe told us that the length was as large as the breadth, which I\nthen told you did signify the nature of her rule and the measure\nof her obedience. But now he adds and saith, that both in length\nand breadth and in height she is equal. Wherefore in that he adds\nat last a squareness of height to her squareness of length and\nbreadth; and also in that he adds it not before he had told us of\nthe measure of her portions, he would have us to understand that\nas the rule in which this city shall walk shall be complete, and\nas her obedience to that rule shall be complete, so her enjoyment\nof God and his grace at that day shall be proportionable also. She\nis square in her rule, square in her obedience, and square in her\nenjoyment of God and his goodness: the length and the breadth and\nthe height of it are equal. Indeed the Scripture saith, that in\nkeeping his commandments there is great reward (Psa 19:11). And\nagain, 'This man shall be blessed in his deed' (James 1:25). This\nshoweth unto us then what glorious days these will be to the house\nand city of God, even days in which saints shall see the mind of\nGod clearly, have hearts to do it completely, and have continually\nthe answerable enjoyment of God and spiritual happiness. Now will\nhis paths drop fatness with a witness! (Psa 65:11). And now will\nhe meet 'him that rejoiceth and worketh righteousness, those that\nremember thee in thy ways' (Isa 64:5). And the length and the breadth\nand the height of it are equal. Wherefore the prophet in the vision\nof the measures of the portions doth observe that there was a\nsquareness in them, as well as in their ordinances and obedience:\nand hence it is that he tells us that every little chamber was one\nreed broad and one reed long (Eze 40:7). And again, the oblation,\nthat is, the portion for the tribes, shall be five and twenty\nthousand (Eze 48:20). By five and twenty thousand ye shall offer\nthe holy oblation FOUR SQUARE, with the portion of the city.\n\nAgain, In that he saith the length and the breadth, and the height\nof it are equal, he showeth us how fit this city at this day will\nbe even for the kingdom of heaven and glory. For observe, that\nas the rule, obedience, and comforts of God, do make this city\na square city, both in height, and length, and breadth; so the\nholiest of all, which was a type of heaven (Heb 9:24), was of the\nsame fashion also. It was twenty cubits high, and twenty cubits\nlong, and twenty cubits broad: the length, and the breadth, and\nthe height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4).\n\nWherefore, as now the will of God will be done, according to the\npetition, 'on earth as it is in heaven' (Matt 6:10); so will this\ncity be at this day fit to enter into the holiest place; even as\nfit as one four square is to shut into another. Here is a four square\ncity for a four square heaven; and the length and the breadth of\nit are equal. Wherefore it is upon this account that this city,\nat her appearing, is said to be adorned and prepared as a bride\nis for her husband, which we all know is the most perfect and\ncompletest attire that is possible to be got. And therefore it\nis, again, that at the coming of the Lord those that go in with\nhim to the marriage are said to be ready beforehand (Rev 21:2;\nMatt 25:10).\n\nVer. 17. 'And he measured the wall thereof, an hundred and forty\nand four cubits.' This measure of the wall that here he maketh\nmention of is also distinct from the former measure, where he is\nsaid to measure the city, gates, and wall; and it refers to such\na wall, or to such a part of the wall in such a place. For I find\nthat though the wall of this city in general is that which shall\nencompass the New Jerusalem round, yet this wall is in some place,\nand for some reason, of another manner and measure than the wall\nis in general, as it compasseth round the city, which part of the\nwall is called the broad wall, the wall upon which even half of\nthe people might walk complete at once (Neh 3:8; 12:38).\n\nBut to trace out the business in the type, and so to come to its\nanswer in the antitype; I find that a little distance from Jerusalem\nthere was a place called Tophet, which place was counted profane,\nunholy, or defiled (2 Kings 23:10). I find also that this unclean,\nunholy place, was a figure of hell itself (Isa 30:33). Now mark, I\nfind by the Scripture that against this Tophet, this unholy and\nprofane place, was the broad wall of the city for the defence of the\nsanctuary erected, and reared up. He measured, saith the prophet,\nby the four sides, and it had a wall round about, five hundred\nreeds long, and five hundred reeds broad, 'TO MAKE A SEPARATION\nBETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Which\nwall could not be that wall which compasseth the city, because it\nwas but five hundred reeds long: for take the measure of this wall\nin its largest measure, and it is, if you count a reed for that\nwhich we count a pole, but twelve furlongs, which compass will\nscarce go round many market towns; especially if, together with\nthis, you consider the breadth of the wall, whose breadth is as\nlarge as its length; wherefore now there is not room enough for a\ncity so big as a cottage to stand in the midst thereof. I speak\nthis, to show you that the wall in this place is not the wall that\ngoeth round about the city, but the wall that is placed just between\nthe sanctuary and Tophet, or hell itself. Now though Ezekiel and\nJohn do differ touching their count about the thickness of this\nwall, it is not so much to signify the walls are not one and the\nsame, as to show us that the one, to wit, Ezekiel's wall, was to\nencompass a worldly sanctuary, but John's to encompass a spiritual\nand heavenly; wherefore Ezekiel's must be of so many reeds long\nto go round about the material sanctuary, as a type; but John\ncomes more to the spirit of the matter, and showeth us what the\nsanctuary, wall, and the like should mean; for by sanctuary we\nare to understand, even in the Old Testament, a place of safety\nand security, which was a type of Christ (Eze 11:16; Heb 6:18).\nNow in that Tophet did stand against the sanctuary in the letter,\nit signifies that hell itself is bent against all those that take\nshelter in Christ; but to no purpose, for in the very face of\nTophet, even between it and our place of sanctuary, is fixed an\ninvincible and impregnable mighty wall, to keep in safety those\nthat have fled to Christ for shelter. Now I say, in that John tells\nus this wall is an hundred and forty-four cubits, and waives the\nmanner of the measure of Ezekiel, it is to show us that this wall\nis for the safety of the hundred and forty-four thousand that have\ntaken sanctuary in Christ, that is, all the holy and truly gracious\nsouls that are with him on the Mount Zion, having his Father's name\nwritten in their foreheads (Rev 7; 14:1-3). Both numbers, I say,\nbeing twelve times twelve, implying a sufficient safety for all\nthat are sincerely and truly gracious.\n\nAnd now to bring down the matter to our New Jerusalem state: for\nthough it be true in all ages, that there is between those that have\ntaken sanctuary in Christ, and the bottomless pit, an invincible\nand mighty wall of grace and heavenly power, and of the merits of\nChrist, to save to the uttermost all and every one that are thus\nfled to him for safety (Heb 7:25,26), yet there is something in\nit more than this, for those that come into the days and state of\nthe New Jerusalem. For, I say, this wall being it that makes a\nseparation between the sanctuary and the profane place in general,\nand yet being spoken of as a thing extraordinary, and accompanying\nthe state of this new city only, it implieth that at this day the\nsaints shall have that shelter by this wall from all the force\nof hell, and the damned spirits that now from Tophet afflict them,\nthat they never had before. And therefore you find at the beginning\nof the thousand years, which, as I conceive, is the time of the\nbuilding of this city, a mighty angel is said to come down from\nheaven to lay hold of the dragon, that old serpent, called the\ndevil and Satan, and to bind him a thousand years; which done, he\ncasts him into the bottomless pit, and there shuts him up, to the\nend he should deceive the nations no more (Rev 20:1-3). The effect\nof which will be not only a delivering of the saints from outward\npersecution, but also from being any more assailed with either\nwicked and erroneous doctrine, or fierce and fiery darts from the\nprince of darkness, which now many of them are so much annoyed\nand afflicted with; now the church will be free from those hellish\nsuggestions to blaspheme, to despair, and the like, that her members\ndo yet most dreadfully and sadly meet with. For observe, this old\ntempter is said to be tied up, or to be cast into the bottomless\npit, first as he is a dragon, under which name he goeth in this\nbook, in his persecuting the church (Rev 12). Secondly, he is\nsaid to be shut up, as he goeth under the name of a serpent, under\nwhich name he went when he fomented his devilish and damning seducing\ndoctrine to our first parents; the which the Spirit expressly\nseems to relate unto, and therefore calls him that old serpent;\nthat old serpent that deceived us at the first (Gen 3:1-5). Thirdly,\nhe is said to be shut up also, as he goeth under the name of the\ndevil, and Satan, under which name he goeth commonly in the New\nTestament, when he provoketh and stirreth up our lusts, and when\nhe labours to drive us into all manner of unbelief, distrust,\ndespair, and so consequently into murmurings and blasphemy against\nGod (Matt 4:1,5,8; Luke 4:2-6; Acts 5:1-3; Eph 6:11; 2 Cor 2:7,11).\nWherefore, I say, that at the day that this wall is set up in all\nits glory, and when it performs every part and piece of its office\nto the full, then shall Satan be bruised under our feet indeed,\nand then shall Jerusalem be called the joyous city, and her people\na joy; for her former sorrows shall be past and forgot (Rom 16:20:\nRev 21:4).\n\nIf thou still objectest: But I have yet an evil heart, and therefore\nif I be not rid of that at that day, should I live till then, why\nthough there should be no devil to afflict me, I shall feel and\nmeet with sorrow and trouble enough. I answer thee: First, I dare\nnot say that at this day thou shalt be in every sense without thy\nevil heart in the midst of all this glory, tempted soul. Yet I say\nthus much to thee-\n\nFirst. Where there is no devil to tempt, though the saints will\nyet be imperfect, and come short of a glorified state, yet they,\nby his absence, will be delivered from many dreadful, vexing,\nand burning, and hellish darts, that will otherwise confound and\nafflict the soul like arrows whose heads are poisoned. Christians\nhave a great deal of ease, when God doth, even at this day, withhold\nthe devil for a season, though yet they have their own lusts, over\nthey have when the devil and their own lusts are suffered to meet\nand work together. Yea, the Lord Jesus himself, who had no sin,\nyet in the temptation was fearfully handled and afflicted with\nthe devil, though all the while, I say, he kept him at staves\nend,[13] and did not suffer him in the least to annoy his person;\nand therefore it is said that when he was in the wilderness, in\nthe conflict, the angels came to minister to him (Mark 1:12,13; Col\n2:14,15). At the time of his agony also-in which agony, doubtless,\nSatan had a great hand to afflict him-you see his complaint, how\nthat he was sore amazed, and exceeding sorrowful, even unto death,\nbeing so laden with heaviness and sorrow that he was scarce able to\nstand or wag under the burden of it (Luke 23:44; Mark 14:33,34).\nSatan, even from himself, besides the workings of our own lust,\ndoth do us wonderful injury, and hits our souls with many a fiery\ndart that we think comes either from ourselves, or from heaven,\nand God himself; but not by this wall, this broad wall, this sorrow\nwill be cut off.\n\nSecondly. Again, when Satan is thus tied up, we shall, together\nwith this mercy, receive such a plentiful pouring forth of the\nHoly Ghost, that though there will remain in us still remainders\nof our corruptions, yet, by the plentiful indwelling of the Holy\nGhost, and the joy and peace and heavenly sweetness thereof, these\nthings shall lie like lean, withered, blasted things. The reason\nof that power and that strength, that our lusts have to this day\nin our hearts, it is because they are so lean, and thin, and weak\nin the things of God. Strong grace makes corruptions weak, and\nstrikes them thorough, laying them at the point of death, always\ngasping for life. Thus it was with Moses, he had such grace in his\nsoul, and such communion with God, that though he had yet a body of\nsin within him, it was a rare thing for him to see his wretchedness\n(Num 11:14,15); that is, to see it pert, lively, and powerful\nin him. Indeed God saith, that upon the land of his people shall\ncome up briars and thorns; 'yea, upon all the houses of joy in the\njoyous city; because the palaces shall be forsaken, the multitude\nof the city shall be left, the forts and towers shall be for dens\nfor ever, a joy of wild asses, a pasture of flocks; until the Spirit\nbe poured upon us from on high, and the wilderness be a fruitful\nfield,' &c. (Isa 32:13-15). And then 'the Lord shall defend the\ninhabitants of Jerusalem, and he that is feeble among them at that\nday shall be as David, and the house of David shall be as God, as\nthe angel of the Lord before them' (Zech 12:8). 'The inhabitant\nshall not say, I am sick; the people that dwell therein shall be\nforgiven their iniquity' (Isa 33:24).\n\n'And he measured the wall thereof, an hundred and forty and four\ncubits, according to the measure of a man, that is, of the angel.'\n'According to the measure of a man.' The man Christ Jesus. For the\nmeasure of this city, or the golden reed with which this city is\nthus measured, it is his, his word and law of the New Testament.\nAll judgment is committed into the hand of the Son; and God 'hath\ngiven him authority to execute judgment also, because he is the\nSon of man' (John 5:27; 12:48).\n\n'According to the measure of a man, that is, of the angel.' This\nangel is one of the seven that had the seven last plagues to execute\nupon the man of sin (Rev 21:9), and yet he saith the measure is\naccording to the measure of a man; the meaning is that the city,\nthe New Jerusalem, is to be built according to the word of Christ;\nbut yet by his word as it is in the hand of his angels, that is,\nhis messengers and servants; of which servants, the chief will be\nthose that are his instruments to pour forth the seven vials full\nof the seven last plagues upon the Antichristian harlot. For they,\nwith their plagues, will both destroy what standeth in implacable\nopposition, and will subject the rest, and bring them into\na correspondency with the word and will of God, as I have showed.\nWhence note, that they of his servants that God shall use to pour\nforth his last and most dreadful plagues upon the whore, they are\nthey that God will use to show us the pattern of this holy city.\nOr thus, they that can tell how to plague the whore, they can tell\nhow to measure this city. 'The righteous men, they shall judge\nthem,' that is, the Antichristian harlot, with her wicked and\nadulterous daughters, 'after the manner of adulteresses, and after\nthe manner of women that shed blood; because they are adulteresses,\nand blood is in their hands' (Eze 23:45).\n\nThus much touching the frame of this city, its walls, gates, and\nfoundations, with the measure of each. And now it remains that I\nspeak of the glory of them.\n\n\n[THIRD. A RELATION OF THE GLORY OF THE CITY, ITS WALLS, GATES,\nAND FOUNDATIONS.]\n\nVer. 18. 'And the building of the wall of it was of jasper; and\nthe city was pure gold, like unto clear glass.'\n\n[The glory of the walls.]\n\nIn these words you have a discovery of the glory, both of the wall\nand city itself; and that, as you see, under the notion of two\nchoice metaphors. The wall is jasper, the chief of stones; and the\ncity is gold, the chief of metals. 'And the building of the wall\nof it was of jasper, and the city was pure gold.'\n\nThis jasper is that stone, in the light of which this city is said\nto descend, as in the light of a stone most precious. Now, as\nthere he saith she descended in the light of this stone, so here\nhe saith this stone is the wall thereof. 'And the building of the\nwall of it was of jasper.'\n\nThis therefore confirmeth unto you what I said of the wall before,\nto wit, that it was the salvation of God through Christ; wherefore,\nlearn this by the way, that this city shall not be at this day in\nher own keeping, but in the keeping of Jesus Christ. He with his\nbenefits doth compass her round, and by him alone she lieth down\nin safety. Wherefore it is from this consideration that God doth\nsay by the mouth of the prophet, I will give them within my house,\nand within my walls, 'a place and a name better than that of sons\nand of daughters; I will give them an everlasting name that shall\nnot be cut off' (Isa 56:5).\n\n'And the building of the wall,' &c. By this word building, we are\nto understand both the materials of the wall, the manner of their\nplacing, and the instruments that God will use for the setting up\nthereof. Now, to speak properly, this wall being the Lord Jesus\nChrist himself in his precious merits, benefits, and offices, the\nbuilder hereof must needs be God himself, for he it is that hath\nmade this Christ for us a safeguard and defence, by making of him\nour wisdom, righteousness, sanctification, and redemption, by\nwhich he doth encompass us round on every side, and that at every\nmoment to deliver us from the power and destruction both of sin,\ndeath, the devil, and hell (1 Cor 1:30; Heb 11:10; 3:4).\n\nBut again, the building here spoken of is a building of this wall\nafter the destruction of Antichrist, and so long after Christ was\nsent, and made these things in his own person, to his beloved and\nblessed church. Wherefore the building of this wall that is here\nspoken of, it must be understood of the recovering again the\npurity of those doctrines, in which the Lord Jesus, with all his\nbenefits, is found and made ours, for our everlasting defence and\nsafety. For we find that the king of Babylon, who was a type of\nour Antichrist, when he came up against Jerusalem, the type of\nour primitive church, he brake down their city, destroyed their\nwalls, rifled their houses, and killed their children; whose steps,\nI say, our Antichrist follows to a hair, in treading down the\nprimitive church, corrupting her doctrines-which are her safeguard\nand wall-also robbing and spoiling the houses of God, and killing\nhis children with a thousand calamities; turning all the heavenly\nframe and order of church government into a heap of rubbish, and\na confused dunghill (Psa 74:4-7).\n\nWherefore the building again of this wall is to be understood of the\nrecovering, and settling, and fastening the doctrines of Christ,\nas afore, in which doctrines he in all his benefits is wrapped\nand held fast for ever. I say, a recovering of them, and setting\nhim up again in his primitive and pure glory, of being our priest,\nprophet, and king in his church, and a giving unto these offices\ntheir own proper length, breadth, height, and depth, letting them\nrule in all their force, glory, and majesty, and authority, for\nthen will be golden days, and not till then; then, I say, when\nthe several offices of the Lord Jesus do rule in their own nature\nand largeness of authority, both in the church and in the world\n(Zech 9:7,8; 14:9; Rev 11:15).\n\nAlas! this wall is yet unbuilt, the offices of the Lord Jesus do\nnot yet shine in that purity, nor so stand in their proper places\nas they shall do at the coming in of New Jerusalem. The wall lies\nyet but as a heap of rubbish; the offices of the Lord Christ are\nto this day by many preachers confounded, and removed to and fro,\neven like loose and rolling stones. These offices, also, are by\nothers attributed to Antichrist, and his children of iniquity; but\nat this day the nations shall know themselves to be but men, and\nthe doctrines of Christ shall be set again in their own places\n(Eze 28:2,3; 2 Thess 2:4). Now shall every going into this city,\nand every going out thereof, stand where it ought; and now shall\nevery tower and fortress on this wall be placed as in the days\nof old; which towers and fortresses are the glorious names and\nattributes of the Father and Christ; for the name of the Lord\nis a strong tower, the righteous flee into it, and are safe. And\nagain, thou hast been a shelter to me, and a strong tower from\nthe enemy. Wherefore now, I say, shall the name of God, as Lord\nof all, and Father of his church, with the names of the Son, as\nHead, Saviour, and King of kings, be as the bulwarks to this city\n(Cant 1:10), to which shall be added all the promises, consolations,\nencouragements, &c., in the blessed book of God, out of which\nthis city continually shall suck the milk and nourishment of the\nunsearchable grace of God to them (1 Peter 2:1,2). To all which\nshall be added many new pieces of timber in the wall, for so it\nwas in the type at the rebuilding of the city (Neh 2:8). By which\nnew pieces I gather, that the special providence of God, and his\nprotection, shall be at this day so fastened in this wall for the\ncomplete delivering of this city, both from hell and earth, that\nshe shall stand in full force, safety, and peace, even till the\nheavens and the earth shall be no more. Now, when this wall is\nthus set up, even every truth and office of Christ in its own true\nnatural force, about this city, and when God, in his special and\nmost endeared affections, shall engage himself, even everlastingly,\nto keep this city safe from all storms and tempests, and trouble,\nand sorrow, then shall these citizens, as a sign of their conquest\nboth of hell and the world, even set up their banners on the several\ntowers of this wall, and the standards that belong to the tribes\nthereof; then, I say, 'we will rejoice in thy salvation,' O Lord,\n'and in the name of our God will we set up our banners' (Psa\n20:5). And then shall the inhabitants of the world both wondering\nand tremblingly say, 'Who is she that looketh forth as the morning,\nfair as the moon, clear as the sun, and terrible as an army with\nbanners?' (Cant 6:10). O the names of God, of Christ, of his\noffices, and the power of his grace and promises! How will they\nshine? In what glory will they appear? They will be even as a\nwall of fire round about Jerusalem; and will not be, as now, in the\nmind and thought of the people as the white of an egg in the mouth,\nwithout taste; but shall be, and appear in their own brightness,\nsweetness, and grace. 'For how great is his goodness, and how\ngreat is his beauty? corn shall make the young men cheerful, and\nnew wine the maids' (Zech 9:10). 'In that day thou shalt say,\nO Lord, I will praise thee; though thou wast angry with me, thine\nanger is turned away, and thou comfortest me. Behold, God is my\nsalvation; I will trust and not be afraid; for the Lord JEHOVAH\nis my strength, and my song, he also is become my salvation' (Isa\n12:1,2).\n\nFor the workman, I am sure, God is the principal, as I said before;\nbut yet he will do it by instruments, through the guidance of\nhis Spirit. The building of the wall of old was of God; but so as\nthat he did it by the hand of Nehemiah and his companions. I do\nobserve, in the completing of the city of Jerusalem of old, that\nthere was first altar-work, then temple-work, and after that the\nbuilding of the wall and completing the city. Altar-work, I say,\nwas the first which was reared, and on which there were offered,\naccording to the law and holy custom, the sacrifices and offerings\nboth morning and evening, as every day required. 'But the foundation\nof the temple of the Lord was not yet laid' (Ezra 3:1-6). These\naltar-men were those also that afterward built the temple; but yet\nby them was first of all repaired the altar, to signify that the\nfirst work that will be on foot at the beginning of the return\nof the Christians from out of Antichristian Babylon, it will be\nto find out altar-work, that is, the priestly office of Christ,\nand to offer by him the prayers and supplications of the church\ncontinually (Acts 19:9). Wherefore these altar-men, or these men\nin their altar-work, did figure out for us our famous and holy\nworthies, that before us have risen up in their place, and shook\noff those relics of Antichrist that entrenched upon the priestly\noffice of our Lord and Saviour, even worthy Wickliff, Huss, Luther,\nMelancthon, Calvin, and the blessed martyrs in Queen Mary's days,\n&c., with the rest of their companions. These, in their days, were\nstout and valiant champions for God according to their light, and\ndid upon the altar of God, which is Christ our Lord, offer up\nmany strong cries, with groans and tears, as every day required,\nfor the complete recovering of the church of God; the benefit of\nwhose offering we have felt and enjoyed to this day; but by this\nthe foundation of the temple was not yet laid (Ezra 3:6).\n\nNow after these arise another people, not another with respect to\nChristianity, but with respect to further light.[14] These men,\nthough they keep the continual offerings upon the altar, as the\nother did, yet they are men also that are for temple-work; wherefore\nthese begin to search out the foundations of the temple of God,\nthat they may rear up the house, as well as build up the altar.\nThese be they that are for having the church a select company of\nvisible believers, walking in the faith and holiness of the gospel,\nwhich believers are for separating from the unconverted and open\nprofane, and for building up one another an holy temple in the\nLord, through the Spirit (1 Cor 12:13). I say, a temple, or house,\nor church, separate and distinct from that confused heap of rubbish\nand carnal gospellers that everywhere, like locusts and maggots,\ncrawl up and down the nations (Rom 1:7; 2 Cor 6:14-16; Acts 2:40;\nEph 2:21,22; 1 Cor 5:11-13). These were figured forth by Zerubbabel,\nJoshua, and all the people of the land that are for working and\nlabouring in this service of temple-work (Haggai 1:12; 2:1-5).\n\nAgain, As there is thus altar-work and temple-work to be done by\nthe saints when they are coming out of spiritual Sodom and Egypt;\nso, at the end of these, there will be city-work on foot also.\nWhich city-work will chiefly consist in setting up the wall and\ngates for defence, and of building themselves houses or mansions of\nrest and refreshment after all their hard usage under the tyranny\nof the man of sin, that son of perdition (Isa 65:19-21). Which\ncity-work will be then completed, when the church of Christ hath\nobtained a complete conquest and victory over the world, and hath\ngot her enemies and them that hate her, to lie at her feet, and\nto lick the dust of the soles thereof (Isa 60:14). For, as I have\ntold you already, temple-work, yea, when that is complete in the\nwork, yet there may be great havoc made of the church of Christ\n(Rev 11:1-3). At which time also, city-work may be trampled under\nthe feet of the wicked and uncircumcised Gentiles; but when the\ncity is built, then Zion is become a stronghold, and about all\nher glory shall be a defence (Isa 4:5). Then she either draweth\nand allureth her adversaries to entreat her kindly, and to count\nit their honour to be under her protection, as did the Gibeonites;\nor else she breaks, and bruises, and subjects them to her by\nher power and authority (Josh 9). 'The daughter of Tyre shall be\nthere with a gift, even the rich among the people shall entreat\nthy favour' (Psa 45:12). 'In the last days,' saith the prophet,\n'it shall come to pass, that the mountain of the house of the Lord\nshall be established in the top of the mountains, and it shall be\nexalted above the hills; and people shall flow unto it. And many\nnations shall come and say,--Let us go up unto the mountain of\nthe Lord, and to the house of the God of Jacob, and he will teach\nus of his ways, and we will walk in his paths: for the law shall\ngo forth of Zion, and the word of the Lord from Jerusalem. And he\nshall judge among many people, and rebuke strong nations afar off;\nand they shall beat their swords into plough-shares, and their\nspears into pruning-hooks'; that force and power that they used\nformerly to destroy the church of God, now they shall use it to do\nher service, even to break up the clods of the hearts of sinners,\nand to prune and dress the house of God, and vineyard of Jesus\nChrist; 'nation shall not lift up a sword against nation, neither\nshall they learn war any more'; for the word of the kingdom of peace\nshall bear sway. 'And thou, O tower of the flock, the stronghold\nof the daughter of Zion, unto thee shall it come, even the first\ndominion; the kingdom shall come to the daughter of Jerusalem'\n(Micah 4:1-3,8). This is city-work, and as to the glory, peace,\nand deliverance of the church, it is the chiefest of all other,\nbecause it is not only most excellent for concourse and multitude,\nbut, I say, for preservation and safety; and that not only to keep\nthe worshippers, if they keep their order, but to keep the order\nand worshippers both in order and continual safety, that they may\nbe for ever in the purest order. But now, though at the completing\nof this wall, and the building its towers, when they are finished\nthere will be great peace; yet all the time that these things are\ndoing, before they be done, let the workmen look for opposition,\ntaunts, underminers, and a thousand tricks for the hindrance of it\n(Neh 4:1-11; 6:1-14). For the streets of the city shall be built,\nand the wall, 'even in troublous times' (Dan 9:25).\n\n'And the building of the wall of it was of jasper.' Of jasper only;\nfor as by building is showed unto us the manner of the work, so by\njasper is showed unto us the matter itself; the matter therefore\nmust be, JASPER, Christ only, his Word, offices, and glorious\nbrightness only; for indeed, whatever the special grace, protection,\nand providence of God will at this day be over this city, yet it\nshall be every whit of it according to Christ; that is, both of him,\nfor him, and by him, as the fruits and effects of his suffering,\nbloodshed, and merits. 'Therefore,' saith God, 'will I divide him\na portion with the great, and he shall divide the spoil with the\nstrong; because he hath poured out his soul unto death: and was\nnumbered with the transgressors' (Isa 53:12). O holiness, how will\nit shine both in kings and nations, when God doth this!\n\n[The glory of the city.]\n\n'And the city was pure gold.' Having thus given us a discovery of\nthe glory of the wall, he now comes to show us the glory of the\ncity that is within the wall. The city, saith he, is gold, it is\npure gold. This was figured out by the golden candlesticks belonging\nto the tabernacle and temple among the Jews, which candlesticks\ndid then present unto us the worth and use of the church of Christ\n(Exo 25:31-36). 'The seven candlesticks are the seven churches,'\nsaith the Lord Christ himself (Rev 1:20). Now the city here spoken\nof is the church in her highest and greatest glory. Its state was\nalso figured out by the temple itself, whose beams, posts, walls,\ndoors, and the like, were most famously covered over with gold (2\nChron 3:5-7). It was also, though but leanly, represented to us by\nthe golden state of old Jerusalem in the days of Solomon the king,\nin which state gold was so plentiful in the midst thereof, that\nsilver was nothing counted of among the citizens there in those\ndays, but was as common as the stones in the street of the city\n(2 Chron 9:13-22,27).\n\n'And the city was pure gold.' I find by the search of the Scriptures,\nthat there are divers sorts of gold in the world; there is the\ngold of the land of Havilah (Gen 2:11); the gold of Parvaim (2\nChron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba (Psa\n72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith the\ncity is gold, yet not distinguishing what gold, or which, we may\nsuppose in this place he means gold of all these sorts; and indeed\nit is most agreeable to this text thus to judges. For the church\nat this day shall be made up of the twelve tribes that are scattered\nabroad, and of the Gentile nations both far and near; who, as they\nnow lie, are, for ought I can learn, at as great a distance, and\nas remote from one another, not only in knowledge and affections,\nbut touching the places of their abode, as are the golden mines out\nof which the gold that I spake of before is digged and fetched.\nThus shall gold, the golden saints of God, at this day be gathered\nout of the several golden mines of the world, and be brought to\nKing Solomon, the Son of David, our Lord Jesus, to Jerusalem, with\nwhich he will build him a golden shining city, the joy of all the\nworld.\n\n'And the city was pure gold.' Gold is the choice and chief of all\nmetals, both for worth, colour, and virtue; wherefore, when he\nsaith, 'The city is gold,' you may conceive how rich and shining,\nand virtuous[15] this city will be; the riches of the whole world\nwill be here, the beauty of the whole world will be here, and the\nvirtue of the whole world will be here; I mean spiritual riches,\nbeauty, and health. Wherefore the rest of the world at this day\nwill be but as a crushed bunch of herbs in which is no virtue; or\nlike a furnace full of dross, out of which the gold is taken; or\nlike an old, crazy, and ruinous house, from which is departed all\nhealth and happiness; and indeed much like to this is that saying\nof the prophet, to wit, that at this day the whole circumference of\nthe world that is without the walls and privileges of this city,\nit shall be but like an old ruinous house, in which dwells nothing\nbut cormorants, bitterns, owls, ravens, dragons, satyrs, the\nscreech-owl, the great owl, the vulture, and the like most doleful\nbirds. All their princes shall be nothing, saith the prophet, and\nwhen they call their nobles to the kingdom, none shall be there.\nIn their very palaces shall be thorns, and nettles, and brambles;\nfor all among them that are princes and nobles indeed, will have\npacked up, and be gone for Jerusalem (Isa 34:10-17). So that\nthe world, I say, will be left empty, void, and stripped both of\ntreasure, beauty, and health, at the day of Jerusalem's building\nagain. But O how melancholy a forlorn, beautiless world will this\nbe at this day! It will be only the place of 'dogs, and sorcerers,\nand whoremongers, and murderers, and idolaters, and whosoever\nloveth and maketh a lie' (Rev 22:15). It will now be the very\nemblem of hell, as the church at this day will be the emblem of\nheaven. Wherefore, as the church, as I showed you before, will be\nmost fit for her putting on of immortality and incorruption, so the\nworld will at this day be most fit to be swallowed up of the lake\nand bottomless gulf. All things that are good and worth anything\nshall at this day be found only in the city of God. The gold will\nbe in Jerusalem (Zech 14:14; Rev 18).\n\nAgain, In that this city is here called by the name of gold it is\nto show us how great pains, and travel, and charge the Lord Christ\nhath been at to get so great a treasure together. Gold is fetched\nfrom a far country, and that with great pains, charge, and difficulty\n(2 Chron 9:10). The gold wherewith King Solomon made his drinking\nvessels, it cost a three years' journey to obtain it. So the saints\nalso, those golden vessels wherewith is made this golden city, they\ncost Christ a three days' travel in the heart of the earth, even\nsweatingly under the wrath of God, to obtain them, and thus to\nbuild this city with them (Luke 22:44; Mark 12:40).\n\nFurther, In that he saith this city is gold, he would have us to\nconsider what the state of the church was before she came into\nthis happy condition, to wit, an afflicted, tempted, and tried\ncondition. Gold, as it comes from the mine, it cometh commixed with\nits dust and ore; wherefore the goldsmith hath a burning furnace\nwherein he having put it, doth with the fire purge and take away\nthe dross and dust from among the metal itself; into which furnace\nhe puts it once, twice, thrice, and again to the end it may at\nlength be thoroughly cleansed and purified from its dross. Now\nall this befalleth the people of God; they are thrown into the\nburning fiery furnace of affliction and temptation, and there they\nare tried, purged, and purified (Isa 31:9). As the Lord also saith\nby the prophet, 'I will try them as gold is tried, and will refine\nthem as silver is refined' (Zech 13:9). Yea, 'I will melt them and\ntry them, for how shall I do for the daughter of my people' (Jer\n9:7).\n\nLastly, When he saith this city is gold, he also thereby insinuates\nhow invincible and unconquerable a spirit the people of God are\npossessed with. Gold is a metal so invincible and unconquerable,\nthat no fire can consume it; it may burn it indeed, and melt it;\nthe dross indeed doth consume and give way to the power of the\nfire, but the gold remains, and holds its ground; yea, it gets\nground even of the furnace and fire itself; for the more it is\nburned and melted, the more it recovers its colour, and the more\nit shakes off its dross and dishonour. Just thus it is with the\npeople of God, and hath been so even from the beginning: the more\nthey oppressed them, the more they grew (Exo 1:12). The truth of\nwhich will be proved with a witness, when God comes to set up this\ncity Jerusalem: his church hath been now for many hundred years\nin the king of Babylon's furnace; all which time she hath most\ngloriously endured and withstood the heat; and at last when the\nfire hath done its worst against her, behold there comes out a\ncity of gold. A type of which was the state of the three children,\nwho though they were cast into the fire bound and in disgrace; yet\ncame out in the liberty and grace of the Son of God (Dan 3:23-26).\nWherefore let her be bold to say, even before she comes out of the\nfire, When I am tried, 'I shall come forth as gold' (Job 23:10).\n\n'And the city was PURE gold.' These words, PURE GOLD, clear up what\nI said already. Pure gold, or gold upon which the fire hath done\nits work. The church in the fire of persecution is like Esther in\nthe perfuming chamber, but making fit for the presence of the king;\nwhich fire, when it hath done its work, then she comes into his\npresence in clothing all of gold (Esth 2:10). 'The king's daughter is\nall glorious within, her clothing is of wrought gold.' And again,\n'At thy right hand did stand the queen in gold of Ophir' (Psa\n45:9,13). Wherefore he means by pure gold, gold out of the fire,\ngold on which the fire of persecution and temptation hath done\nits full and complete work.\n\n'And the city was pure gold, like unto clear glass.' By glass, in\nthis place, we are to understand the Word of God, as both James\nand Paul do testify (James 1:22-25; 2 Cor 3:18; 1 Cor 13:12). By\nclear glass then, we are to understand the Word in its own nature\nand purity, without the corruptions and traditions of men. Wherefore,\nwhen he saith this golden city was like unto clear glass, it is as\nif he had said she is even with the Word and law of her goldsmith,\nin all her matters. The Word is a golden reed, this city a\ngolden city; and that, a golden city, taken out of the furnace of\naffliction, and therefore like to the golden reed. 'And the city\nwas pure gold, like unto clear glass.'\n\n[The glory of the foundations.]\n\nVer. 19, 20. 'And the foundations of the wall were garnished with\nall manner of precious stones. The first foundation was jasper;\nthe second, sapphire; the third, a chalcedony; the fourth, an\nemerald; the fifth, sardonyx; the sixth, sardius; the seventh,\nchrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a\nchrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.'\n\nThus having showed us the glory of the wall, and of the city, he\nnow comes to show us the glory of the foundations. The foundations\nyou know, I told you before, they are the twelve apostles in their\ndoctrine, or the primitive doctrine of the twelve apostles of the\nLamb.\n\nNow the great business in this place will be to show you the\ngarnishing of these foundations, and also the mystery and order\nof the lying of the foundations, for their glory lieth in both.\n\nAs for the garnishing of these foundations, it is, and will be at\nthe day of New Jerusalem, two-fold, and the first is with beautiful\ngifts and grace. Thus were the apostles of old adorned, and thus\nshall their doctrine again be garnished. I know that the doctrine\nof the twelve hath been always accompanied with goodly gifts\nand grace, from the first churches quite down, that is, according\nto the measure of light they appeared in, and according to the\ndispensations of God in the times of antichrist. But yet the glory\nthat this doctrine had in these latter days, I mean since the\napostacy, it was nothing in comparison of the glory and splendour\nthat will be in them in the day when this city is built and complete.\nWherefore you find, that though all along in antichrist's reign,\nthe gospel of grace hath shone, and given light to the saints\nand people of God in all their travels and afflictions; yet the\nshining of it at that day was much opposed and eclipsed by the\nsmoke of the bottomless pit: as he saith, 'There arose a smoke out\nof the pit, as the smoke of a great furnace, and the sun and the\nair were darkened by reason of the smoke of the pit' (Rev 9:2).\nIn which days, I say, abundance of the light, heat, and operation\nof the gospel was diminished and taken off, so that but little of\nthe power or glory of it hath been either felt or seen from that\ntime to this very day. This is that God spake of by the prophet\nAmos, saying, 'I will cause the sun to go down at noon, and I will\ndarken the earth in the clear day; and I will turn your feasts into\nmourning, and all your songs into lamentation; and I will bring\nup sackcloth upon all loins, and baldness upon every head; and I\nwill make it as the mourning of an only son, and the end thereof\nas a bitter day.' All which he explaineth in the next words, for\n'Behold the days come, saith the Lord God, that I will send a\nfamine in the land, not a famine of bread, nor a thirst for water,\nbut of hearing the words of the Lord; and they shall wander from\nsea to sea, and from the north even to the east; they shall run\nto and fro to seek the word of the Lord, and shall not find it'\n(Amos 8:9-12). In those days Eli's sons were become varlets (1\nSam 2:12-15). Indeed there was here and there a little child, like\nSamuel in his minority, that now and then would speak most goodly\nthings. But 'the word of the Lord was precious in those days, there\nwas no open vision' (1 Sam 3:1). This is that which David in the\nSpirit of prophecy complaineth of, saying, 'They know not, neither\nwill they understand; they walk on in darkness: all the foundations\nof the earth are out of course' (Psa 82:5). Thus in the days of\nthe eclipsing of the glory of these foundations. But now, behold,\nthey recover their light, and put on, as of old, their former\nglory, and are again garnished as in the former days. Now will\nall the doctrines of the gospel spangle and sparkle; out of every\ntext will the ministers of God make to issue exceedingly most\nprecious and heavenly fire; for these stones are indeed the stones\nof fire (Eze 28:16). And in them is contained that which would set\nthe whole world on a flame with love and delight in the things\nof God and another world, had but men the spirit of wisdom, and\nthe authority of God in their ministry, as the apostles and the\nprimitive Christians had. Well this doctrine of the twelve shall\nbe again adorned with gifts and graces as in the days of old: by\nwhich it shall also be made to shine, and to cast forth its golden\nrays before the nations to their salvation. Behold, saith God, I\nwill lay thy stones with fair colours, that is, thy apostolical\ndoctrines shall again be garnished as at the first (Isa 54:11).\nTruth shall appear in its old and mature colours, and as such\nshall be embraced, and lived and delighted in, both by Jews and\nGentiles, as I have showed.\n\nBut secondly, The twelve foundations that here you read of, they\nare the same with those twelve stones that long before were set\nin the breastplate of judgment, in which were engraven the names\nof the twelve tribes of the children of Israel, the names of\nwhich tribes did comprehend the whole body of the house of their\nfathers (Exo 28:16-21,29; 39:14). Now then, seeing these twelve\nare the same with those on the breastplate of judgment; and seeing\nalso, that those on the breastplate did comprehend the whole of\nthe twelve tribes, I conclude that for these foundations to be\ngarnished with all manner of precious stones, it is as much as to\nsay, they shall be garnished with abundance of converts; multitudes,\nand that of all sorts, both of Jews and Gentiles, Moors, Tartars,\nTurks, and those in the utmost parts of the world, shall now be\nentangled with the light and truth, with the glory and goodness\nof the doctrine of the twelve. And I the rather take it thus, 1.\nBecause, as the foundations themselves are said to be precious\nstones; so also the saints in general, they go under the same\nnames too. As Jeremiah saith, the precious stones of the sanctuary\nare the precious sons of Zion (Lam 4:1-3). As Peter also saith,\nin alluding to the precious stones of the temple; the saints are\nlively, or living precious stones, built up a spiritual house,\n&c. (1 Peter 2:5). And the foundations of the wall were garnished\nwith all manner of precious stones (1 Chron 29:2). That is, the\ndoctrine of the twelve was garnished with all manner of precious\nsouls; that is, converted by it, by which they become a glory\nand a garnishing to it. 2. I take it to be the conversion of the\nprecious ones of God; because that thus to understand it, is most\nlike the phrase of the apostle Paul himself, saying, 'What is\nour hope, or joy, or crown of rejoicing? Are not even ye in the\npresence of our Lord Jesus Christ at his coming? For ye are our\nglory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The\nfoundations were garnished with all manner of precious stones,\nand here those precious stones, Paul accounts to be those that\nare converted by the Word: for what is our hope, or joy, or crown?\nare not even ye that have been converted by us? Ye are our joy,\nye are our crown, ye are our glory; it is with you that we shall\nbe crowned, adorned, and garnished in the presence of our Lord\nJesus. Mark, John saith, They are garnished, Paul saith, they are\ncrowned; John saith, they are garnished with precious stones, and\nPaul saith, they are crowned with the conversion of sinners. Thus\ntherefore as God will lay these stones with fair colours, so also\nhe will lay these foundations with sapphires (Isa 54:11). That is,\nas he will beautify the doctrine of the twelve with its former\nglory, sweetness, and authority; so he will crown and garnish it\nwith the conversion of many sinners. The elect are the jewels of\nGod, and this is the day of his binding them up, even then when\nthe antichrist falls, and the gospel breaks out in its primitive\nglory (Mal 3:16-18).\n\n'And the foundations of the wall were garnished with all manner\nof precious stones.' In these words, there are yet two things\nconsiderable.\n\nFirst Consideration. That all who go to the adorning of these\nfoundations, they must be precious stones, not a common stone\nshall here be owned. And indeed what should pebbles do among the\npearls and the diamonds of New Jerusalem; or the stones of blackness\nand emptiness, among the saints of light (Job 28:3). I tell you,\nthat those which God doth reckon the adorning-stones, they are all\nand every one, precious stone; they must be all lively, glistering,\nand curious stones, though stones of divers colours (1 Peter 2:5;\n1 Chron 29:2). Antichrist counts anything sufficient enough to\ngarnish his apostles with, even the empty stones of confusion,\nthe sinners that have no more grace in their souls then there is\nsap in a post that hath been this twenty years without either sap\nor water (Isa 34:11). But God will not count such for the beauty\nof his word, nor for the garnishing and beautifying of the doctrine\nof the twelve, they are garnished with PRECIOUS STONES.\n\nSecond Consideration. As he saith the foundations are garnished\nwith precious stones only, so he saith it is with ALL MANNER of\nprecious stones: by which he would have us understand that all\nsaints have not the same degree either of precious grace or gifts\nand virtue in them. There are some that excel and differ from\nthe rest, even as one star differeth from another in glory (1 Cor\n14:12). Some saints, as they have both more grace and also gifts\nthan others; so too they are more laborious and painful in the work\nof God than their fellows, and therefore he saith, ALL MANNER of\nprecious stones (Pro 31:29; 1 Cor 15:10,41).\n\n[The Foundations, what they are, with their order of placing.]\n\nVer. 20. 'The first foundation was jasper; the second, sapphire; the\nthird, a chalcedony; the fourth, an emerald; the fifth, sardonyx;\nthe sixth, sardius; the seventh, chrysolite'; &c. Thus having showed\nyou the garnishing and beautifying of the twelve foundations, he\nnow comes to discover the foundations themselves, with reference\nto their order of placing and lying.\n\n[The First Foundation.] Touching which order, he saith the first\nand bottom foundation is a jasper.\n\nI have hitherto said that this jasper in both the two afore-mentioned\nplaces, both as to the light of this city, and also of the wall,\nit was Jesus Christ: Christ illuminating, and Christ defending.\nBut here the jasper is said to be one of the twelve foundations,\neven one of those foundations in which are writ the names of the\ntwelve apostles of the Lamb, which one would think did put this\njasper now into another state, even to be a representation of one\nof the twelve apostles, and not of the Lord and Saviour Jesus\nChrist himself. To which I shall yet say, that the jasper here in\nthe order of the foundations, is to be understood of Christ, as\nwell as in the other two places in this discourse; I say it is\nyet to be understood of representing the Lord Jesus, though it also\ndoth bear the name of one of the twelve apostles of the Lamb. And\nin this very thing there is an infolding mystery wrapped up and\ninclosed. For,\n\nFirst. In that the name of an apostle is writ in this stone, and\nyet that this jasper should represent Christ, it showeth unto us\nthe agreement that is between the doctrine of the apostles and\nChrist himself, to wit, that they are one and the very same; and\nhence it is that the apostle saith, 'We preach Christ crucified'\n(1 Cor 1:23,24). Christ in all his benefits is the very marrow,\nlife, and sum of all their teaching. 'Other foundation can no\nman lay than that is laid, which is Jesus Christ' (1 Cor 3:11).\nWherefore the doctrine of the apostles being Christ itself, no\nmarvel though the name of an apostle be writ upon this jasper; and\nagain, no marvel though this jasper go yet under that name that\nrepresents him.\n\nSecond. In that it is said the names of the twelve are in these\ntwelve foundations, and yet that the first of them should be the\njasper, Christ; it argueth also, that whosoever receiveth the\ndoctrine of the twelve, they must needs with that receive the Lord\nChrist himself. Receive the doctrine of the gospel, as it is held\nforth by the twelve in the word, and thou canst not miss of the\nLord Jesus Christ himself; he will be found in the bottom of their\ndoctrine. Ye 'are built upon the foundation of the apostles and\nprophets, Jesus Christ himself being the chief corner stone' (Eph\n1:19,20).\n\nThird. In that he saith in these twelve stones are the names of\nthe twelve apostles, and yet that the first should be the jasper,\nChrist; it argueth also that wherever the doctrine of the twelve\nis preached, there is therewith the presence of Christ: the presence\nof his Spirit to teach and enlighten the ignorant and blind hearts\nof the unconverted; the presence also of his power to overcome\nthem, and to make them fall under the glory and truth of his heavenly\nword. 'Lo,' saith he, 'I am with you alway, even unto the end of\nthe world.' 'And they went forth and preached everywhere the Lord\nworking with them, and confirming the word with signs following'\n(Matt 28:20; Mark 16:20).\n\nFourth. In that he saith the names of the twelve are in\nthe foundations, and yet that Christ should be one of the twelve\nhimself; it showeth to us the union that is between Christ and his\nholy people. Mark in the twelve foundations are placed all, even\nall manner of precious stones. Again, in the twelve is placed the\njasper, Christ; by which we may see the nearness that is between\nChrist and his whole body. 'I in them, and thou in me,' saith\nChrist, 'that they may be made perfect in one' (John 17:23). Christ\nand his saints make but one temple, one man; being but one flesh,\none nature, &c. (1 Cor 12:12).\n\nFifth. In that this jasper is said to be one of the foundations, and\nthat too the first and undermost; he showeth farther, that Christ\nis the foundation of them before God, that are the foundation of\nhim before men. The twelve do bear up Christ before the world, as\nthe twelve brazen oxen did hold up the molten sea in the temple (1\nKings 7:25). And Christ doth bear up the twelve before his Father,\nas the high priests did carry the twelve stones on their breastplate\nof judgment, when they went to make an atonement for the sins of\nthe people, into the holiest (Exo 28:29).\n\nSixth. It showed us further, that though the apostles shall\nbe adorned with the conversion of those that they shall win to\nthe Lord Christ; yet they will never be able to stand under that\nglory and honour unless they are supported and upheld by Christ,\nas their foundation. Sirs, as Christ is the strength of his people\nin their work for him in this world, so he must be their strength\nby which they must stand under the reward they shall have for\ntheir labour when this world is ended. And hence it is, that the\nprophet saith, 'They shall hang upon him all the glory of his\nFather's house, the offspring and the issue; all vessels of small\nquantity, from the vessels of cups, even to all the vessels of\nflagons' (Is 22:24), and again, 'He shall build the temple of the\nLord, and he shall bear the glory' (Zech 6:13). He shall bear the\nglory of our salvation from sin, preservation in the midst of all\ntemptations, and of our going to glory; also he shall bear the\nglory of our labour in the gospel, of our gifts and abilities,\nof making our labour and work effectual to the saving of sinners,\n'that in all things he might have the pre-eminence' (Col 1:18).\n\nSeventh. In that the foundations are twelve, and Christ the\nundermost of them; it signifieth, that all that are converted by\nthe twelve, as they shall be for the garnishing of the twelve,\nso also both the twelve, with all that they are garnished with,\nshall be for garnishing of Christ. We shall stick like perarls in\nthe crowns of the twelve apostles, and they again with all their\nglory shall stick in the crown of Christ. And hence it is that\nyou find the four and twenty elders, which four and twenty do,\nas I conceive, hold for the twelve, both in the first and second\nJerusalem. I say, hence it is that you find them take their crowns\nfrom off their heads, and cat them down before the throne of God\nand of the Lamb, crying, 'Blessing, and honour, and glory and\npower be unto him that sitteth upon the throne, and unto the Lamb\nfor ever and ever' (Rev 4:9-11; 5:11-14).\n\nEighth. One thing more of this goodly jasper, and then to the\nrest; which thing is this, that jasper that here you find to be\nthe first in the twelve foundations, even that jasper you find to\nbe the last of all among the stones in the breastplate of judgment\n(Exo 28:20). From whence you may note, 1. That Christ, as he is\nto be the author, or first of our faith, so also he is to be the\nfinisher, or last of our faith (Heb 12:2). 2. That as he is to be\nthe captain and leader of his people, so he is to be the rereward\nand bringer up of his people (Heb 2:10; Isa 52:12). He is to go\nbefore them to lead them the way; and to come behind them to bring\nthem all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he is\nsaid to be last before he is first; that is, last in Exodus, and\nafter that, first in the Revelation, it may be to show us, that Christ\nwas first to be least, lowest, and last, and then to be greatest,\nhighest, and first. He first humbled himself to the death, even\nto the shameful death of the cross; and then was by God his Father\nexalted and placed above every name; as he also himself doth\nwitness, saying, 'Ought not Christ to have suffered these things,\nand to enter into his glory?' (Luke 24:26; Phil 2:6-11).\n\n[The other foundations.] 'The first foundation was jasper; the\nsecond, sapphire; the third, a chalcedony; the fourth, an emerald;\nthe fifth, sardonyx; the sixth, sardius; the seventh, chrysolite;\nthe eighth, beryl; the ninth, a topaz,' &c. Touching the jasper\nyou see what I have said. Now all I have to say to the rest of\nthem, it is in general these three things.\n\nFirst, In that the foundations are all and every one of them\nprecious stones, it signifieth that all the doctrines of the New\nJerusalem will be only the precious doctrine of the twelve apostles,\nnot common stuff, not raked out of the dunghills and muck-heaps of\nthis world, and from among the toys of antichrist, but spiritual,\nheavenly, and glorious. He that hath his word shall then speak it\nfaithfully, for 'what is the chaff to the wheat? saith the Lord'\n(Jer 23:28,32).\n\nSecond, In that they are called after the names of precious stones,\nit signifieth also that at that day none shall be used or put into\nthe ministry but these that have received spiritual and heavenly\ngifts from above. It is not every babbling fellow, not those that\nlook for their abilities from the rudiments of the world, that\nthen shall be of any value or account. He must be a costly stone,\na stone about which the Lord Jesus hath bestowed the cost of\nhis heavenly abilities, even he whom the Lord Jesus shall appear\nunto for that very purpose, to make him a minister. HE shall be a\nminister, and none else at that day. The other shall be ashamed every\none of his vision; yea, and shall in those days be so contemptible,\nthat their father and their mother shall reprove them, and count\nthem liars; yea, and shall be ready to run them through while they\nare prophesying in their rough garments to deceive (Zech 13:3-5).\n\nThird, In that these precious stones are not all of one and the\nsame nature, but every one of them several, and diverse one from\nanother; it argueth that the gifts of the apostles, and so of\nthe ministers of the New Jerusalem, shall be differing one from\nanother in glory and operation; yet mark, as in these stones, so\nin every one of them shall be perfect glory, according to the nature\nof God's working by his Spirit; as the nature of the jasper is\nperfect in his kind, and the nature of the sapphire is perfect in\nhis. These stones, some of them are of greater light and clearness\nthan others; and so some of the apostles are chiefest (2 Cor 11:5).\nSome of these stones, again, they are of a more fiery and burning\ncolour than others, they being bright also, but of a more mild\nbrightness. Therefore some of the ministry are called the sons\nof thunder, when others are styled by the name of the sons of\nconsolation (Mark 3:17; Acts 4:36). The gifts are differing, being\ndiverse, their administrations are differing, and the operations\nof them also are differing, though all those things are from that\none and the self-same Spirit, working in every one severally as he\npleases (Rom 12:6; 1 Cor 12:4-6). All these things will spangle\nin the New Jerusalem, and carry their full breadth and sway as in\nthe days of old.\n\nTo conclude this, in that he here saith, that the foundations\nof the wall are these twelve stones, he doth it to show that now\nalso the former ministration that was in the apostles' days will\nbe the same and in full force again. For their gifts of knowledge,\njudgment, and authority, they are such as have to this day lain\nburied, as it were with the apostles themselves. But now they shall\nshow themselves again, even these foundation-stones, stones that\nare great stones, stones of ten cubits, and stones of eight cubits\n(1 Kings 7:10). Thus much of the glory of the foundations.\n\n[The glory of the gates.]\n\nVer. 21. 'And the twelve gates were twelve pearls, every several\ngate was of one pearl; and the street of the city was pure gold,\nas it were transparent glass.' Having thus showed us the glory\nof this city, wall, and foundations, he now comes to show us the\nglory of the gates and of the street of the city.\n\n'And the twelve gates are twelve pearls.' The gates, I told you\nbefore, they signify Christ, both as he is the way to communion\nwith the God of this city, and with the inhabitants thereof, that\nso they may have a share in the privileges of the same. I told\nyou also then, that though he tells us exactly of the measure both\nof city and wall, yet he tells us nothing of the measure of these\ntwelve gates and goings in thereat, and the reason is, because\nChrist, as he is the way to grace, he is beyond all measure both\nas to fulness and freeness (Eph 3:8). And now again he puts us to\nthe same plunge with the unsearchable riches of the Lord Christ;\nfor who can count the worth of pearl as big as the gates of a city?\nAs, indeed, when Christ himself doth speak of the parable of the\npearl in the field, he only telleth us that there is such a one,\nbut never valueth the worth thereof, only he saith, a pearl of\ngreat price, and so leaveth it (Matt 13:35,36). Now, when he saith\nthat the gates are pearls, he thereby insinuates several things.\nAs,\n\nFirst. To show us how rich a treasure Christ Jesus our Lord is,\nand will be to all those that by him shall enter in through the\ngates into this city, 'riches and honour are with me,' saith he,\neven 'durable riches and righteousness. My fruit [or the fruit of\nentering in by me] is better than gold, and my revenue than choice\nsilver. I lead in the way of righteousness, in the midst of the\npaths of judgment; that I may cause those that love me to inherit\nsubstance, and I will fill their treasures' (Pro 8:18-21; Eph\n3:8).\n\nChrist is rich indeed, both in his blood, resurrection, intercession,\nand all his offices, together with his relations and all his\nbenefits; all which he bestoweth upon every one that receiveth\nhim, and maketh them unspeakably wealthy.\n\nSecond. The pearl, as it is rich, and so worth much, so again it\nis beautiful and amiable, even to take the eyes of all beholders.\nIt hath, I say, a very sweet and sparkling light and glory in\nit, enough to take the eye and affect the heart of all those that\nlook upon it. And thus is Christ to all that come to him, and by\nhim to the Father, &c. 'My beloved,' saith she, 'is white and ruddy,\nthe chiefest among ten thousand.' 'His mouth is most sweet, yea,\nhe is altogether lovely' (Cant 5:10,16).\n\nThe mother of harlots had some knowledge of the beauty and glory of\nthis stone, and knew that it had a very taking and drawing glory\nin it, and therefore she gets it for some time to adorn herself\nwithal; she was decked with gold and precious stones and pearls\n(Eze 16:17), and was therefore called 'the well-favoured harlot'\n(Nahum 3:4; Rev 18:4). By which means she hath drawn into her\nlewdness the kings and kingdom of the world; who have in such sort\nbeen entangled with her beauty, and with her fornication, that\nthey have been adulterated from God and their own salvation. For\nindeed she used this pearl but for to get them to drink of her\nfornication, that they might drink and spew, and fall and never\nrise more. But now when he saith, the gates are pearl, it is as\nif he had said, this woman is stript of her beauty and delicate\nornaments; the pearl is taken from her, and is set in its right\nplace, even to be for the gates of Jerusalem (Rev 18:12,22,23).\nWherefore it is to be expected, that many should be taken with the\nway of entrance into this beloved city in the day that she shall\nbe set up and appear in her heavenly beauty (Pro 8:35; 3:35). The\nglory of that city must needs be great whose wall is jasper and\ngates are pearl (1 Cor 2:9; John 17:24).\n\n'And the twelve gates were twelve pearls.' Not pearls and other\nprecious stones commixed, but pearl only. To signify that Christ\nonly can let in souls into this city, that they may partake of the\ngoodness and privileges thereof. It is not he and saints together,\nneither is it all the saints and angels in heaven without him, he\nalone 'hath the key of David, and that openeth, and no man shutteth;\nand that shutteth, and no man openeth' (Rev 3:7; 22:12).\n\nSecondly, As he saith, the several gates are each of them pearls, so\nhe saith that every several gate was of one pearl, of one entire\npearl. By which he would have us to understand also, that as none\ncan enter in but by Christ, so none can enter in but by whole\nChrist. Christ must be helpful to thee every way, or he will be\nhelpful to thee no way; thou must enter in by every whit of Christ,\nor thou shalt enter in by never a whit of him. Wherefore look not\nto have him thy Saviour, if thou take him not for king and prophet;\nnay, thou shalt not have him in any one, if thou dost not take him\nin every one of these. Wherefore the prophet saith, 'He shall build\nthe temple of the Lord [that is, by his prophetical office]--and\nshall sit and rule upon his throne, and he shall be a priest upon\nhis throne, and the counsel of peace shall be between them both'\n(Zech 6:13).\n\n[The glory of the street.]\n\n'And the street of the city was pure gold, as it were transparent\nglass.' In these words there are four things to be enquired into.\nFirst. What this street is? Second. Why he saith not streets, but\nstreet, as of one? Third. Why this street is called by the term of\npure gold? Fourth. And why it should look like transparent glass.\nFor the\n\nFirst, A street ordinarily is the place of common concourse, and\nthe place of continual open salutation, and taking acquaintance one\nof another; and as touching this street, we are also to understand\nit of the open and common place or way of God's worship, in which\nsaints salute each other and acquaint themselves together; also\nhere the world are converted, saints built up and edified, &c.\n'Wisdom crieth without; she uttereth her voice in the streets,'\nsaith Solomon; 'she crieth in the chief place of concourse, in the\nopenings of the gates; in the city she uttereth her words' (Pro\n1:20,21). That is, in the public and righteous ordinances of the\nLord Jesus, which he hat ordained in his church, for men to travel\nand trade in,[16] for the good and wholesome merchandize of heaven,\nas the men of this world do for the things thereof in the streets\nand open places of their cities and places of privilege (Pro 8:1-3;\n9:1-3).\n\nThus it was in the figure when the city Jerusalem was built after\nthe captivity, as ours shall be at and after the overthrow and\ndownfall of antichrist, for then it is said that the people, to\nhear the law, were gathered together in the street, even in the\nwater street; there they heard the sense given, and there they were\nconvinced of their wickedness; also thee they received the knowledge\nof God's goodness to them, and there they received power to eat\nthe fat and drink the sweet, to eat and drink and be merry, and\nto cast away sadness and fear (Neh 8). This, by way of allegory,\nis called the way for the wayfaring men, even the way of holiness,\nover which the unclean shall not in anywise pass. The way in which\nthey learn to know God and themselves, and the way of newness of\nlife, in which every one walks that entereth in by the gates of New\nJerusalem. And it is most suitable to the matter that went before\nto understand the street to be the way of God, the way of holiness\nand newness of life; because as it is natural for the stranger, so\nsoon as ever he is entered the gates of a city, to have his feet\nin the streets of the city, so it is natural for the sinner, so soon\nas ever he is entered into the church by Christ, to have his feet\ntreading in the way and paths of holiness. Wherefore it is usual\nin the Holy Scripture to call the transformation of the sinner\nfrom Satan to God a holy way, and also to admonish him that is so\ntransformed to walk in that way, saying, Walk in the faith, love,\nspirit, and newness of life, and walk in the truth, ways, statutes,\nand judgments of God (Psa 86:11; 143:8; Eze 11:20; 37:24; Gal 5:25;\nRom 4:12).\n\nHe that entereth not by these gates into the city, he cannot walk\nin newness of life; but he that entered in by them, he cannot but\nwalk in newness of life. The next thing then that a man passeth\ninto when he is entered into the New Jerusalem, is to walk in the\nSTREET thereof, the way of holiness, even the way in which men\nlearn to fear God, and to believe in and love the Lord Jesus, &c.\n(Eph 5:1,2; 2 John 4; Rom 6:4).\n\nSecond. Now this street or way of holiness, it is on purpose called\nnot many, but one, to show us the perfection of light, grace,\nfaith, and spiritual comfort, that the inhabitants of this city\nshall then enjoy. Daniel also calleth it one street, to signify\nthe same thing (Dan 9:25). Wherefore from hence I gather, that\nthen all saints shall walk-as before I have made appear-even in\none street, in one way, and in one light. It is antichrist that\nhath brought in all those crossings, bye-lanes, and odd nooks,\nthat to this day many an honest heart doth greatly lose itself in;\nbut at this day they shall be otherwise minded, that is, made all\nto savour one thing, and to walk one way, not biting and devouring\neach other as now. And indeed there is all reason it should be\nthus, for the street itself is but one. There is but ONE God, ONE\nLord Jesus, ONE Spirit, ONE faith, ONE baptism, even as we are\nalso called in ONE hope of our calling (Eph 4:5,6; Acts 2:27,32,33;\nPhil 1:27; Rom 15:6). Now, therefore, when saints have the rubbish\nof antichristian darkness and trumpery removed, then they shall\nhave, as they also had of old, but one heart, one soul, one judgment,\none mind, and shall with one heart and mouth glorify God. The which\nalso shall be prayed for of all the saints, even of all that have\nreceived the pure language before these things come to pass. They\nshall 'call upon the name of the Lord' with One lip, 'to serve him\nwith One consent' (Zeph 3:9). O! the heavenly spiritual harmony\nthat will be in the city of God in those days, when the trumpeters\nand singers shall be as one, to make one sound, then the house\nshall be filled with a cloud' (2 Chron 5:13).[17]\n\nThird. When he saith that the street of the city was pure gold, he\nalludes to the floor in Solomon's temple, which was overlaid with\ngold (1 Kings 6:30). He alludes to Solomon's chariot also, whose\nbottom was paved with love, and overlaid with gold (Can 3:10). By\nthe floor of the temple, we are to understand the way of holiness;\nand by the chariot of Solomon, the triumphant glory of that way.\nAgain, in that he saith this street is gold, he would have us\nto understand the worth and treasure that is laid up in the ways\nof God, and of a truly gracious heart. First for the worth and\ntreasure that is laid up in the ways of God. They beget light (Psa\n119:130), they change the heart, they lead from death, the devil,\nand hell, to life, God, and the kingdom of heaven (Psa 119:9; Pro\n2). In them God walks, and those that walk there also are sure to\nmeet with him (Isa 64:5). O this way, it is the way which 'no fowl\nknoweth, and which the vulture's eye hath not seen'; 'It cannot\nbe gotten for gold, neither shall silver be weighed for the price\nthereof.--The gold and the crystal cannot equal it; and the exchange\nof it shall not be for jewels of fine gold. No mention shall be\nmade of coral or of pearls; for the price of wisdom is above rubies'\n(Job 28:7,15-18,28). All the ways of God they are pleasantness,\nand all his paths are peace, and ought to be preferred before our\nnecessary food (Pro 3:17).\n\nAgain, as the ways of God are thus rich, and so far above the gold\nand rubies of the world, so also is that sanctified and gracious\nheart, without which no man can walk in this golden street. It\nis not every clown with his clumping dirty shoes that is admitted\ninto kings' privy-chambers and private palaces; neither doth, or\nwill God, at the day of New Jerusalem, suffer any to trace about this\ngolden street, but such as have golden feet, and that beautified\nwith goodly shoes. For as for this street, all that walk in it,\nthey must be golden men, with golden hearts, and with graces that\nare 'much more precious than of gold that perisheth' (Cant 7:1;\n1 Peter 1:7; Rev 3:18).\n\nFurther, in that he saith this street is gold, 'pure gold,' he\ngiveth us to understand also what great delight and pleasure the\nLord's people will take in his ways and ordinances in that day.\nThere will not then be that backwardness to do good, and to receive\nGod, as there is in these more dry and empty days of the gospel.\nAs gold is pleasing to the covetous man and worldling, so shall the\nways of God be to the saints and godly at that day. Now we have\nstrong corruptions and weak grace, but then we shall have strong\ngrace and weak withered corruptions. You that are spiritual, you\nknow what an high and goodly lifting up of heart one small gale of\nthe good Spirit of God will make in your souls, how it will make\nyour lusts to languish, and your souls to love, and take pleasure\nin the Lord that saves you. You know, I say, what a flame of love,\nand bowels, and compassion, and self-denial, and endeared affection\nto God and all saints, it will beget in the soul. O! it is good\nto be here, saith the gracious heart. Well, and so thou shalt be\nalways, if thou live to see New Jerusalem settled in her own place\n(Isa 65:17-25).\n\nFourth. 'And the street of the city was pure gold, as it were\ntransparent glass.' Mark, a street of gold like glass, a street\nof gold, as it were transparent glass. By glass here, as also in\nverse 18, we are to understand the Word (James 1:23-25). Wherefore,\nwhen he saith the street, the golden street, was like unto glass,\nhe means, that the walking and carriage of the saints at this\nday shall be like unto, or according to, the Word, the life of the\nsaints answering the life of the Word and rule of the Lord Christ.\n\nAgain, in that he doth add to glass the word transparent, he would\nhave us to understand thereby these two things.\n\n1. That the walking and ways of holiness of saints shall be more\nin the power and spirit of the Word, than all along in the reign\nof Antichrist they have been. For transparent glass, it is the most\nclear and excellent glass, and goeth as far beyond other sorts of\nglass, as he that walks in the spirit and power of the commandment\ngoes beyond him that only walks in the letter and outward word\nthereof. Alas, the churches of Christ, at their firs assembling,\nwill be like the coming together of Ezekiel's bones, clothed much\nwith flesh and sinews, but greatly void of spirit and life (Eze\n37:7,8). Wherefore the spirit, power, holiness, and majesty that\nnow will appear in the church, it will greatly transcend and go\nbeyond the spirit, power, and holiness that hath accompanied her\nin former days. Then shall the sun be ashamed, and the moon confounded,\nwhen the Lord shall reign in Mount Zion, &c. (Isa 24:23). Then\nshall the sun be ashamed, that is, then shall that little light\nand understanding of the Word, that hath been in the church in\nthe days when a third part of the glory of the gospel was hid by\nthe smoke of the pit, be, as it were, laid aside and be useless\n(Rev 8:12; 9:2). Every saint shall be under the light of a sun\nthat shines seven-fold brighter, even as the light of seven days.\nWe see it is so in some measure at this day; what light, and with\nwhat clearness do the saints in this day see the things pertaining\nto the kingdom of God, beyond what the holy and goodly martyrs and\nsaints did in the days that were before us; Huss, Bilney, Ridley,\nHooper, Cranmer, with their brethren, if they were now in the world,\nwould cry out and say, Our light and knowledge of the word of the\nTestament of Christ was much inferior to the light that at this\nday is broken forth, and that will yet daily, in despite of men\nand devils, display its rays and beams amongst the sons of men![18]\nWhen the children of Israel were to depart the land of Egypt, the\nLord made known himself to them otherwise than ever he made known\nhimself either to Abraham, Isaac, or Jacob, their fathers (Exo 6:3).\nThe book also, at the recovering the church from under Antichrist,\nis to be unlocked and unsealed gradually, first one seal and\nafterwards another, and last of all the seventh, before which time\nthe book will never quite be opened (Rev 5; 6). According to that\nof the angel, 'Go thy way, Daniel; for the words are closed up, and\nsealed till the time of the end' (Dan 12:9). In which time (which\nis the time of New Jerusalem) they shall be opened, and men shall\nconsider it perfectly (Jer 30:24; 23:20). Wherefore,\n\n2. It must needs be that the church return to her old and primitive\nlove. For what is the cause of the want of love to Christ and one\nanother now, but our want of light in the things, mysteries, and\nprivileges of the glorious gospel of the Son of God? Wherefore\nthis being come, then love will reign, and have her perfect work\namong the godly. Love is the very quintessence of all the graces of\nthe gospel, and is as transparent to them; 'the greatest of these\nis charity' (1 Cor 13:13). It is the 'fulfilling of the law,' 'the\nbond of perfectness,' and the most 'excellent way' (1 Cor 12:31;\nRom 13:10; 1 Cor 16:14; Col 3:14). Wherefore the Holy Ghost doth\nmean, by this word transparent glass, that the height of light, and\nthe height of love, will be found in this city; all their things\nshall be done without confused smoke and darkness, and also without\nspiritual pride and desire of vain-glory: then shall they indeed\ndo all their things in charity, and in the feeling bowels and\nfellowship of the gospel. 'Then shall the offering of Judah and\nJerusalem be pleasant unto the Lord, as in the days of old, and\nas in former years' (Mal 3:4).\n\nAlas! though now through grace the saints of God have attained to\nmore light and knowledge in the mysteries of the kingdom of God\nthan heretofore they had, yet their light is far inferior to that\nwhich will be when this city is built. Our spiritual union and\nfellowship in the very bowels of the grace and gospel of the Lord\nJesus Christ also is yet greatly defective. It is said that 'no\nman was able to enter into the temple' of God, 'till the seven\nplagues of the seven angels were fulfilled' (Rev 15:8). But when\nthe seven last plagues are spent, and when all the adversaries of\nthe church, which caused terror in the land of the living, shall\nbe laid with the uncircumcised in the pit, then look for golden\ndays, and not till then (Eze 32:18). Then shall this golden street\nbe finished; that is, then shall the light, faith, love, and\nholiness of the gospel be walked in and embraced in a transparent\nand transcending way. 'He shall cause them that come of Jacob to\ntake root; Israel shall blossom and bud, and fill the face of the\nworld with fruit' (Isa 27:6).\n\n[The city has no temple.]\n\nVer. 22. 'And I saw no temple therein; for the Lord God Almighty\nand the Lamb are the temple of it.' These words do, in my present\nlight, point at the end of the days of this Jerusalem here in\nthis world: and in so doing they signify to us, that when she is\nbuilt, she shall stand and continue in this her glorious state\nafore-mentioned even until that glory be swallowed up of that which\ndoth excel. That they do point at the end of her day in this world,\nI do gather from these particulars:-\n\nFirst. Because they are the last words of the description of her\nglory,-that is, these and the words ensuing, which is but one and\nthe same continued speech; and it is easy to conclude that John,\nin this description of this city, doth, from first to last, even\nfrom the first appearing of her as she cometh out of Babylon till\nshe be perfect in glory, give us the relation of it. First, I say,\nshowing us her descending, then her building, and afterward the\nglory of that building; at the end of which also he showeth to us\nwith what glory he will crown this glory, even by swallowing of\nher up with a far more exceeding and eternal weight of glory.\n\nSecond. Because in these words he doth absolutely cut off all\nand every whit of her outward and external glory; that is, as to\noutward ordinances and temple-worship, which yet was to be most\nfamous for a long time in this new and goodly city; which he\nverifies in the eleventh chapter of this prophecy, which chapter\nis a summary collecting of the church in her fall and rise under\nAntichrist, which church there in her rise is this city here in\nher glory in this world. He tells us there, I say, that when the\nkingdoms of this world were become the kingdoms of the Lord, and\nof his Christ, that 'then the temple of God was opened in heaven';\nthat is, temple-worship under the gospel recovered into its former\nand primitive state and purity, in which it was before the coming\nin of the man of sin (Rev 11:15-19, compared with 15:8). Which\ntemple he here utterly shutteth out, saying, 'I saw no temple\ntherein'; in the room of which he setteth the presence of the Lord\nJesus, and God his Father, making them to stand and be in the room\nof temple and gospel-worship, in that manner as it is used while\nwe here live in the flesh. 'For the Lord God Almighty and the\nLamb are the temple of it.' It is true, the Lord God Almighty and\nthe Lamb are the temple of this church in her lowest condition,\ntherefore much more when she is brought into the condition that\nshe is in at her rebuilding; but yet, neither in her low estate,\nnor yet in her highest, is it proper to say, that so long as she is\nin this world, God will be a temple to her, in opposition to her\ntemple and gospel-worship, in outward and New Testament administrations.\nWherefore when he saith He 'saw no temple therein,' and that from\nthis reason, because 'the Lord God Almighty and the Lamb are the\ntemple of it'; he must needs aim at a state to which the church\ncannot attain until her Lord comes. For then will that which is\nperfect be come, and that which is in part be done away (1 Cor\n13:10).\n\nNow that the temple in this place excluded, can signify nothing\nelse but the outward orderly way of God's worship, which the saints\nought with conscience, in faith, to be found in till their Lord\ncomes, consider that our New Testament doth use the word 'temple'\nthree several ways: 1. For the outward order and worship or\ndiscipline of the Gospel (Rev 11:1-3). 2. For the body of Christ,\nwhich is his church, &c. 3. And lastly, For the Lord God Almighty\nand the Lamb, which here are said to be the temple of this city.\n\nNow then, when he saith he saw 'No temple therein,' he cannot\nexclude the Lord God Almighty and the Lamb, for they are here\nsaid to be 'the temple of it.' Neither can he shut out the church,\nwhich is the body of Christ, for that is the city itself; yea, and\nthe church shall be God's temple, and God and Christ the temple\nof the church for ever and ever He must therefore by this word 'no\ntemple,' exclude only the outward way of gospel-worship, in which\nthe saints in the times of the New Testament both meet and edify\neach other, and also meet their God, and are blessed and refreshed\nby him. Again, that this outward gospel-worship should be laid\naside while the church is in this world, before her Lord doth come\nto be enjoyed by her, as touching his personal presence; it looks\ntoo like ranting opinions, and contradiction to Scripture, for me\nto believe (1 Cor 11:26). For when he comes, but not till then,\nshall these things be laid aside.\n\nBesides, that which yet confirms me more fully in this opinion,\nis because herein this New Jerusalem doth most exactly answer the\ncity and temple, which was built after the captivity; which city\nand temple being once built, it stood till Christ our Lord did visit\nthem in his own personal coming the first time; as the prophets\nalso said it should. 'The Lord, whom ye seek,' saith one, 'shall\nsuddenly come to his temple, even the messenger of the covenant,\nwhom ye delight in; behold, he shall come, saith the Lord of Hosts'\n(Mal 3:1). And again, 'I will shake all nations, and the desire\nof all nations shall come; and I will fill this house with glory,\nsaith the Lord of Hosts.' Wherefore 'the glory of this latter\nhouse shall be greater than [that] of the former, saith the Lord\nof Hosts: and in this place will I give peace, saith the Lord of\nHosts' (Hagg 2:7,9).\n\nNow observe, that from the time of the building of the second\ntemple to the coming of Christ, the worship of the temple order\nwas to be by all most devoutly and continually observed. But when\nthe Lord Jesus was come, and had established his own more honourable\nand New Testament dispensation, then all the former temple-worship\nfell to the ground, and became, with all the instruments of\nworship that there unto belonged, null and void. Yea, and it was\na derogation to his gospel to offer to uphold that former way\nof worship, after he had by his own personal presence and Spirit\nbrought in that other dispensation. All which, I say, will be\nanswered by our second and New Testament New Jerusalem. For as the\nOld Jerusalem was built after the Jews were come out of literal\nBabylon, so is our New Jerusalem built after our coming out of\nthe antichristian oppression of spiritual Babylon. Again, as that\ncity did after she was built continue and retain her temple-worship,\nuntil the personal appearing of Christ the first time, so New\nJerusalem shall retain and hold her outward New Testament worship\ntill HE comes in person the second time. After all which, as the\nsecond temple was swallowed up of a more heavenly and spiritual\ndispensation by the personal presence of Christ, so shall also\nthe New Jerusalem temple-worship be swallowed up by the glory of\nthe appearing of the person of Christ the second time; as Paul\nsaith, for he speaks in the person of Christ, 'Till I come, give\nattendance to reading, to exhortation, to doctrine,' &c. (1 Tim\n4:13).\n\nThus then, when this holy city doth once again appear upon the\nstage, and in her own situation, and when she hath been showed in\nthe attire of a queen before the face of all nations, and their\nkings; and when she hath by the glory of the light of her New\nTestament temple, gathered, as with a net, the number of God's\nelect; then she is taken into her husband's privy chamber, where\nshe and he alone shall be in that blessed fellowship and communion\nthat shall not again be once eclipsed, or in the least interrupted\nto eternity.\n\nThus have I showed you my present light into this portion of the\nHoly Scripture. If any can give me further, I hope I shall not\nrefuse it. But as yet, methinks this should be the genuine sense\nof this place, and is the very track of John himself. For after\nhe had seen the wall for present safety, the foundations for\ncontinuation, the gates for entrance, and the like, then he comes\nto tell us of the glory of all, and of the street itself at last;\nwhich indeed is the last and end of all the order of God, and to\ncontinue till an end be put to it by mortality's being swallowed\nup of life. As is yet more fully showed you in the next verse of\nthis description.\n\n[The city needs not the light of sun or moon.]\n\nVer. 23. 'And the city had no need of the sun, neither of the moon,\nto shine in it: for the glory of God did lighten it, and the Lamb\nis the light thereof.'\n\n'And the city had no need of the sun.' That is, after temple-worship\nis over: this verse is added therefore for further clearing up\nand illustrating of that which he said before. There he tells us\nthis city had 'no temple,' and here he tells us she needed neither\nthe light of the sun or moon. There he said, 'The Lord God Almighty\nand the Lamb are the temple of it'; and here he saith, they are\nthe light thereof. The substance of which, in the language of the\nHoly Ghost, is this: the reason why temple-worship is now gone\nand over, it is because there is now no need in this city of the\nlight of the sun and the moon; and the reason why she hath now no\nneed of them, is because the Lord God Almighty and the Lamb are\nto it instead of both temple and light. 'For the Lord God Almighty\nand the Lamb are the temple of it.' 'For the glory of God did lighten\nit, and the Lamb is the light thereof.' Whereby we may note, that\nthough the light in which she descended, being the purity of\ntemple-worship, was glorious, yet this city shall, when she is\nonce built, so advance from glory to glory, that at the last she\nshall be more happy without the help of that light, without which\nshe had been for ever unbuilt, than she was by it in the midst of\nthe fulness of it.\n\n'And the city had no need of the sun,' &c. The word sun is in\nScripture taken divers ways; sometimes for the true and natural\nsun in the firmament; sometimes again for persecution, and the\nrage of the enemy, &c. (Josh 10:12; Matt 13:6). But I take 'sun'\nhere not to be any of these, but for the good and pure word of the\ngospel of Christ, unfolded, opened, and explained by the servants of\nChrist; which sun is the same that before you find to be darkened\nby the Antichristian fog and mist, which was darkened, I say,\neven to a third part of it (Rev 8:12; 9:2). This sun, or word of\nthe gospel, Paul saith it is shadowed forth even by that which\nshineth in the firmament of heaven, because as that by its light\nand shining, giveth to those that have eyes, to see the glory\nand excellency of this world, so by the shining and light of the\ngospel is given 'the light of the knowledge of the glory of God\nin the face of Jesus Christ,' and a view of the excellency of\nthe things of the world to come (2 Cor 4:3-6). Now, I say, though\nwhile the church is in this world, and on this side the state of\nglory, she cannot live and flourish without the shining of this\nsun, but would be lifeless and lightless, and without all heat\nand comfort-for it is the entrance of the law that giveth light\nhere, and that lighteneth the eyes, 'making wise the simple' (Psa\n19:7,8; 119:130)-yet at the day of the coming of her Lord in person\nshe shall see far more clearly without the thus shining of the sun\nthan ever she did or could see with and by it. 'And the city had\nno need of the sun.' For when by the light of it the whole body\nof the elect have found out the way to this city, and when they\nhave also by this light accomplished and fulfilled all their work;\nyea, when the Lord himself is come, and doth immediately communicate\nfar more glorious light to this city without it than ever he did\nby it; what need is there then of the light of this sun? for that\nis to be of use but for the time present, even until the whole of\nthe body of the Lord Jesus is come to the perfect measure, even\n'to the measure of the stature of the fulness of Christ' (Eph\n4:10-12). So then, when the body of Christ is in every sense\ncompleted in this life by the light of the sunshine of his holy\ngospel, what need of this sun? And hence it is that the word of\nthe gospel is called 'the word of reconciliation,' 'the word of\nfaith,' and 'the words of this life' (2 Cor 5:19; Rom 10:8; Acts\n5:20). Wherefore, I say, it ceaseth when there is no more to be\nreconciled, and when faith in all is perfected, and when this life\nis put an end unto by the coming in of another. For 'when that\nwhich is perfect is come, then that which is in part shall be done\naway' (1 Cor 13:8-10).\n\nThe ministers of the gospel are of use so long as there is either\nelect to be converted, or any converted soul to be perfected by that\nmeasure of perfection that God hath appointed on this side glory;\nbut when this work is done, their ministry ceaseth. Wherefore,\nthough like the widow's sons, they are busy to borrow vessels for\nthe oil so long as it is running, and emptying itself out of the\ngreat and principal barrel; yet when it ceaseth, as it will do, when\nthere are no more vessels to be found, then let them sit down as\nthey, and receive of the fruits of their labour, for the reward\nof their work is then only to be enjoyed by them (2 Kings 4:1-6).\n\n'And the city had no need of the sun, neither of the moon to shine\nin it.' This word moon also, as well as that of the sun, is to be\ntaken divers ways in the Scriptures of truth; sometimes for the\nnatural one, sometimes for the world and persecutors, &c. (Josh\n10:13; Rev 12:1; Psa 121:6). But moon here is to be taken for the\nchurch of God, with reference to her life, conversation, duties,\nand exemplary behaviour, in which she is conversant on this side\nglory; according to that of the Song, 'Who is she that looketh forth\nas the morning, fair as the moon, clear as the sun, and terrible\nas an army with banners?' (Cant 6:10). When he saith, then, that\nat this day there shall be here no need of the shining light of\nthe moon, he means that this city at this day, in the state she\nis in when she hath the person of the Lamb in her, then she shall\nhave no need of the growth of Christianity, for they shall be all\nperfect; nor no need of mortification, for there shall be no sin.\nThey shall not need now, as in time past, to exhort and encourage\none another to stick fast to the promise, for they shall be\nswallowed up of life and open vision (2 Cor 5:4). Here shall be no\nneed either of prayer, of repentance, of faith, or of good works,\nas afore. 'And the city had no need of the sun, neither of the\nmoon to shine in it.'\n\nNow, I say, the Holy Ghost is pleased to bring in here the shining\nvirtues of the church under the notion of a shining moon, because,\nas the church herself is compared to the moon, so her virtues are\nas naturally compared to a shining light; as Christ saith, 'Let\nour light so shine' (Matt 5:16); and again, 'Let your loins be\ngirded about, and your lights burning' (Luke 12:35; Phil 2:15).\nFor, indeed, while we are here, that church and congregation of\nthe Lord doth most shine, and most send forth the golden rays and\npleasant beams of Christianity, that is most in the exercise of\nthe afore-mentioned virtues. Take away the moon, and the night\nis doubtful; or though the moon be in the firmament, if she hath\nlost her light, the night is not thereby made more comfortable.\nAnd thus, I say, it is first with the world, where here there is\nno church to shine, or where there is a church that doth not so\nshine that others may see and be lighted. For while the day of\ntime doth last, even the world itself hath need of the shining of\nthe church; but at this day this time will be no longer, because\nthe day of eternity will break, and by that means cause the world\nthat now is, even the world of the ungodly, to cease to have a\nbeing here any longer. Therefore now no need of the moon, or of\nthe light thereof, to shine before that which is not.[19]\n\nSecond. Again, as the church is in her light before men as the moon\nis in her light in the night to the world, so, as I said before,\nthis city which is called also heaven, she, even she, shall have\nno need of these things, for she shall be taken up in open vision,\nand shall be completely delivered from all imperfection; she shall\nnot need now the light of her children to provoke her and to stir\nher up to this or the other act of holiness; all shall be done, all\nshall be complete, the Lord himself is come. Indeed, while Christ\nis absent as touching his person, and while the work of God is not\nyet completely done in the church, there will be need both of the\nlight of sun and moon, but when the work is done, and he come,\nthen these things will be out of use. Thus 'the path of the just\nis as the shining light, that shineth more and more unto the perfect\nday' (Pro 4:18).\n\n'For the glory of God did lighten it, and the Lamb is the light\nthereof.' This is rendered as the reason why at this day both the\nlight of the sun and moon are needless; it is because 'the glory\nof God did lighten it,' and because 'the Lamb is the light thereof.'\nNow the glory of God must be understood in this place, not of that\nglory that doth attend the church in this world, for that glory\ndoth attend the church upon the account of her purity of worship,\nof temple-worship, and doth either abide on her, or withdraw itself,\naccording to her exact observing the rule, or declining from it,\nas I have showed you in the beginning of this discourse (see the\nexposition of the 11th verse). But the glory that here you read of,\nit is a glory that supplieth this city without those ordinances;\nyea, therefore, those ordinances, as the temple and the light\nof the sun and moon, do cease because of the glory of this glory\nthat now is come into this city. 'The city had no need of the sun,\nneither of the moon to shine in it,' mark, 'for the glory of God\ndid lighten it, and the Lamb is the light thereof.'\n\nWherefore, I say, this glory that now he speaks of, it is the\nglory that shall possess this city at the end of her glory in this\nworld; wherefore, as saith the Holy Ghost by Isaiah the prophet,\nfrom this day forward, 'The sun shall be no more thy light by\nday, neither for brightness shall the moon give light unto thee;\nbut the Lord shall be unto thee an everlasting light, and thy God\nthy glory' (Isa 60:19).\n\n'For the glory of God did lighten it,' &c. Thus it was at the\nfinishing of the tabernacle in the wilderness, and of the temple\nat Jerusalem; both which were figures, in their finishing, of the\nfinishing of the state of the church in this world; and it is said\nof them, that in the day when they in all things were accomplished,\naccording to the fashion that was revealed before concerning their\norder and accomplishment, that then the glory of God so appeared\nupon them, that neither Moses nor Aaron was able to enter in, or\nto stand therein, because of the cloud, and of the glory of the\nLord that at that time filled the house (Exo 40:33,34; 1 Kings\n8:10,11). Thus you see this city descends in one measure of glory,\nand is consummate in another measure of glory. The glory of the\nLord was upon the mount Sinai while the pattern of the tabernacle\nwas giving, but it rested on the tabernacle when the work thereof\nwas finished; to signify, I say, that the glory of God will rest\nin his ordinances, and in his church by them, so long as ordinances\nare in use; but when they are needless, then it will rest in the\nchurch without them, and that more gloriously than ever it therein\ndid rest by them.\n\n'For the glory of God did lighten it, and the Lamb is the light\nthereof.' Mark, though now there shall be no need of temple,\nsun, or moon, yet Christ the Lamb, or the Man who was offered in\nsacrifice for our redemption, shall be of use and benefit; 'for the\nglory of God did lighten it, and the Lamb is the light thereof.'\nWherefore, all that we who are the saved shall enjoy of glory and\nsweetness in another world, though we shall not enjoy it from God\nthrough Christ, by and in the ordinances, yet we shall enjoy it\nthrough Christ the Lamb without them; 'for the Lamb is the light\nof it.' by this word Lamb, he would have us understand that when\nwe are in glory, the blood, death, and bloody conquest that the\nman Christ did get over our infernal enemies, will be of eternal\nuse to us; because that benefit of Christ shall not only for ever\nbe the foundation of our eternal felicity, but the burden of our\nsong of glory in all our raptures among the angels (Rev 5:9). It\nwill be the blood, the blood, the redeeming blood of the Lamb.\n'Blessing, and honour, and glory, and power be unto him that\nsitteth upon the throne, and unto the LAMB for ever and ever' (Rev\n5:13). It is he in whom will be found the seven eyes, the seven\nspirits of God, in whose light we shall see the heights and depths\nof those springs and everlasting foundations and depths of glory\nfor ever; and, indeed, the conceit of the contrary is foolish\n(Zech 3:9; Rev 5:6). Is not Christ the head, and we the members?\nand do not the members receive their whole light, guidance, and\nwisdom from it? Is not he also the price, the ground, and bottom\nof our happiness, both in this world and that which is to come?\nAnd is it possible it should be forgotten, or that, by it, our joy,\nlight, and heaven should not be made the sweeter to all eternity?\nOur soul is now bound up in him, as in a bundle of life (1 Sam\n25:29). And when we come thither, he is still the Christ, our\nlife; and it is by our being where he is that we shall behold his\nglory and our glory, because he is glorified (Col 3:3,4; John\n17:24). 'For the glory of God did lighten it, and the Lamb is the\nlight thereof.' As he said, 'Ye now therefore have sorrow; but I\nwill see you again, and your heart shall rejoice, and your joy no\nman taketh from you' (John 16:22).\n\nThus much of this city, her descending, her fashion, her glory,\nand of her wading through glory, from glory to glory.\n\n\n[FOURTH. THE INHABITANTS OF THE CITY, THEIR QUALITY, AND NUMEROUSNESS.]\n\nVer. 24. 'And the nations of them which are saved shall walk in\nthe light of it; and the kings of the earth do bring their glory\nand honour into it.' After this long and pleasant description of\nthis holy and new Jerusalem, the Holy Ghost now falleth upon a\nrelation of the people that shall be the inhabitants of this city,\nand of their numerousness and quality.\n\n'And the nations,' &c. The nations of the world, both of the Jews\nand Gentiles.\n\nEvery one knoweth what the nations are, wherefore I need not stay\nupon the explication of that, for it doth in general include the\nmultitude of the sinners of the world (Eph 2:1-3; 1 Cor 6:9-11;\nTitus 3:3). Therefore, when he saith, the nations shall walk in\nthe light of this city, it is as if he had said, that at this day,\nwhen she is here in her tranquility, the sinners and disobedient\namong the sons of men shall by multitudes and whole kingdoms come\nin and close with the church and house of God. These spiders shall\ntake hold with their hands, and be in kings' palaces (Pro 30:28).\n\n'And the nations,' &c. For this word, 'the nations,' is a great\nword, and it comprehendeth much; mark, it doth not say a nation,\nor some nations, neither doth it say few or small nations,\nbut indefinitely, the nations, many nations, strong nations, all\nnations, the nations in general; only he ties them up with this\nlimit, the nations of them that are saved (Isa 52:15; 60:22; 2:2).\nWhich yet is not so much spoken to clip off the multitude that we\nsuppose may then be converted, as to show us their qualifications\nand happiness; as he saith by the prophet in another place, Thy\nchildren shall be all holy, or righteous, 'and great shall be the\npeace of thy children' (Isa 54:13; 60:21). 'And the nations of\nthem which are saved shall walk in the light of it.' Surely the\nHoly Ghost would never have spoken at such a rate as this, if he\nhad not intended to show us that at the day of the setting up of\nthis Jerusalem, a great harvest of sinners shall be gathered by\nthe grace of the gospel. But the truth is, the Scriptures go with\nopen arms towards the latter end of the world, even as if they\nwould grasp and compass about almost all people then upon the face\nof the whole earth with the grace and mercy of God. 'The earth,'\nsaith God, 'shall be full of the knowledge' of the glory 'of\nthe Lord, as the waters cover the sea' (Isa 11:9; Hab 2:14). As\nhe saith, also, for the comfort of the church in another place,\n'Behold, I have grave thee upon the palms of my hands, thy walls\nare continually before me. Thy children shall make haste; thy\ndestroyers and they that made thee waste shall go forth of thee.\nLift up thine eyes round about, and behold: all these gather\nthemselves together, and come to thee. As I live, saith the Lord,\nthou shalt surely clothe thee with them all, as with an ornament,\nand bind them on thee, as a bride doeth. For thy waste and thy\ndesolate places, and the land of thy destruction, shall even now be\ntoo narrow by reason of the inhabitants, and they that swallowed\nthee up shall be far away. The children which thou shalt have,\nafter thou hast lost the other, shall say again in thine ears, The\nplace is too strait for me; give place to me, that I may dwell.\nThen shalt thou say in thine heart, Who hath begotten me these,\nseeing I have lost my children, and am desolate, a captive and\nremoving to and fro? and who hath brought up these? Behold, I was\nleft alone, these, where had they been?' (Isa 49:16-21). Thus the\nmultitudes of the nations shall at this day be converted to the\nLord, and be made the inhabitants of this Jerusalem; as he saith\nagain, 'The kingdoms of this world are become the kingdoms of our\nLord and of his Christ' (Rev 11:15). And again, 'The kingdom and\ndominion, and the greatness of the kingdom under the whole heaven,\nshall be given to the people of the saints of the Most High, whose\nkingdom is an everlasting kingdom, and all dominions shall serve\nand obey him' (Dan 7:27).\n\nAnd observe it, these promises are to be fulfilled in the last\ndays, at the time of the pouring forth of the last vial, which is\nthe time of the sounding of the last of the seven trumpets; for\nthen this city shall be built, and Lucifer fallen from heaven; then\nthe prisoners shall be set at liberty, and the people be gathered\ntogether, 'and the kingdoms to serve the Lord' (Isa 2:1,2; 14:4-6;\nPsa 102:20-22; Rev 11:15-17). 'Rejoice, O ye nations, with his\npeople, for he will avenge the blood of his servants, and will\nrender vengeance to his adversaries, and will be merciful unto\nhis land, and to his people' (Deu 32:43). Alas! it is now towards\nthe end of the world, and therefore now all is going, if the Lord\nsteps not in with the riches of his grace. Wherefore now at last,\nbefore all be turned into fire and ashes, behold the Lord casts\nthe net among the multitude of fish, and the abundance of the sea\nshall, without fail, be converted to Jerusalem (Isa 60:5). Though\nSatan and Antichrist have had their day in the world, and by their\noutrage have made fearful havoc of the souls of sinners from time\nto time, yet now at length God will strike in for a share with them,\nand his Son 'shall divide the spoil with the strong' (Isa 53:12).\nWherefore he now sets up this city, puts the glory of heaven upon\nher, provides a new heaven and a new earth for her situation (Isa\n66:22); drives profaneness into the holes and dens of the earth;\ngiveth righteousness authority to reign in the world (2 Peter 3:13);\nand takes off the veil from all faces, that none may hereafter be\nfor ever beguiled by blindness and ignorance (Isa 25:7). Now shall\nthey make merry with the things of God; now shall all eat the fat\nand drink the sweet (1 Kings 4:20; Neh 8:10,12). For 'in this\nmountain shall the Lord of hosts make unto all people a feast of\nfat things, a feast of wines on the lees, of fat things full of\nmarrow, of wines on the lees well refined' (Isa 25:6).\n\n'And the nations of them which are saved shall walk in the light of\nit.' They 'shall walk in the light of it.' That is, in the light\nthat is in it while it is in its purity in this world, and in\nthe glory of it when it is in its perfection and immortality in\nanother. Whence note by the way, that in the midst of all this\nglory, or while the glorious light of the gospel shall thus shine\nin the world, yet even then there will be some also that will not\nsee and rejoice in the glory hereof. But as for those, whoever\nthey are, they are excluded from a share in the blessed and goodly\nprivileges of this city. 'The nations of them which are SAVED\nshall walk in the light of it.'\n\n'And the kings of the earth do bring their glory and honour into\nit.' By these words are great things held forth. He told us before\nthat the nations of them that are saved shall walk in the light\nof it; and here he tells us that even their kings also, the kings\nof the earth, do bring their honour and glory to it. The people\nof the nations they are but like to single pence and halfpence,\nbut their kings like gold angels and twenty-shilling pieces.[20]\nWherefore, when he saith that the kings of the earth do bring\ntheir glory and honour unto it, it argueth that the gospel and the\ngrace of God, when it is displayed in its own nature, and seen in\nits own complexion, even then they that have most of the honour\nand glory of the world will yet stoop their top-gallant[21] unto\nit. 'Because of thy temple which is at Jerusalem, shall kings\nbring presents unto thee' (Psa 68:29; Isa 49:22,23). 'The kings\nof Tarshish, and of the isles, shall bring presents' to thee: 'the\nkings of Sheba and Seba shall offer gifts. Yea, all kings shall\nfall down before him; all nations shall serve him' (Psa 72:10,11).\nThe kings shall see and arise, and 'princes also shall worship\nbecause of the Lord,' &c. (Isa 49:7). The kings shall come to thy\nlight, and princes to the brightness of thy rising (Isa 60:1-5).\n'The Gentiles shall see thy righteousness, and all kings thy\nglory' (Isa 62:2). Yea, 'that which had not been told them shall\nthey see, and that which they have not heard shall they consider'\n(Isa 52:15). 'All the kings of the earth shall praise thee, O Lord,\nwhen they hear the words of thy mouth. Yea, they shall sing in the\nways of the Lord: for great is the glory of the Lord' (Psa 138:4,5).\nThus, we see, that though in the first day of the gospel, the poor,\nthe halt, the lame, and the blind are chief in the embracing of\nthe tenders of grace, yet in the latter day thereof God will take\nhold of kings.\n\n'And the kings of the earth do bring their glory and honour into\nit.' INTO IT; that is, to Jerusalem. Wherefore this city must be\nbuilt before they all of them will fall in love with her. Indeed,\nI do conceive that some of them will lay their hand to help forward\nthe work of this city, as did Hiram with Solomon, and Darius,\nCyrus, and Artaxerxes, with Ezra and Nehemiah, at the building and\nrepairing the city, in the letter, in the days of old (2 Chron\n2:11-15; Ezra 1:1-4; 6:1-3; 7:21). But yet, I say, the great\nconquest of the kings will be by the beauty and glory of this city,\nwhen she is built. 'thou shalt arise,' O Lord, 'and have mercy upon\nZion; for the time to favour her, yea, the set time is come. For\nthy servants take pleasure in her stones, and favour the dust\nthereof. So the heathen shall fear the name of the Lord, and all\nkings thy glory' (Psa 102:13-15). And, indeed, before this city is\nset up, and established in her own place, most of the kings and\ngreat ones of the earth will be found employed and taken up in\nanother work, than to fall in love with Mount Zion, and with the\nhill thereof. They will be found in love with mistress Babylon, the\nmother of harlots, the mistress of witchcrafts, and abominations\nof the earth (Rev 17:2,12-14; 18:3,9). They will, I say, be\ncommitting fornication with her, and will be as the horns upon the\nheads of the beast, to defend the riding lady from the gunshot that\nthe saints continually will be making at her by the force of the\nWord and Spirit of God. They will be shaking the sharp end of their\nweapons against the Son of God, continually labouring to keep him\nout of his throne, and from having that rule in the church, and\nin the world, as becomes him who is the head of the body, and over\nall principality and power. 'These shall make war with the Lamb'\n(Rev 17:14). But, I say, it shall so come about at the last, by\nthe illuminating grace of God, and by the faithful and patient\nenduring of the saints, together with the glory that everywhere\nshall now be abiding on the church and congregation of Jesus,\nthat they shall begin to receive a man's heart, and shall consider\nthings that have not been told them; wherefore at last they shall\nwithdraw themselves from the love of this mistress, and shall\nleave her to scrape for herself in the world, and shall come with\nrepentance and rejoicing to Zion; nay, not only so, but to avenge\nthe quarrel of God, and the vengeance of his temple; and to\nrecompense her also for the delusions and enchantments wherewith\nshe hath entangled them. 'These shall hate her, and they shall make\nher desolate and naked, and shall eat her flesh, and burn her with\nfire' (Rev 17:16).\n\nNow, madam, what sayest thou? The kings must come to Jerusalem,\nJezebel. Thy chamber companions will shortly, notwithstanding thy\npainted face, cast thee down headlong out at the windows. Yea, they\nshall tread thee in pieces by the feet of their prancing horses,\nand with the wheels of their jumping chariots (2 Kings 9:30-33).\nThey shall shut up all bowels of compassion towards thee, and shall\nroar upon thee like the sea, and upon thy fat ones like the waves\nthereof (Jer 50:41,42). Yea, when they begin, they will also make\nan end, and will leave thee so harbourless and comfortless, that\nnow there will be found for thee no gladness at all, no, not so\nmuch as one piper to play thee one jig. The delicates that thy soul\nlusted after, thou shalt find them no more at all (Rev 18:12-22).\n'Babylon the glory of kingdoms, the beauty of the Chaldees' excellency,\nshall be as when God overthrew Sodom and Gomorrah. It shall never\nbe inhabited, neither shall it be dwelt in from generation to\ngeneration; neither shall the Arabian pitch tent there, neither\nshall the shepherds make their fold there. But wild beasts of the\ndesert shall lie there, and their houses shall be full of doleful\ncreatures. And owls shall dwell there, and satyrs [that is, the\nhobgoblins, or devils] shall dance there. And the wild beasts\nof the islands shall cry in their desolate houses, and dragons\nin their pleasant palaces; and her time is near to come, and her\ndays shall not be prolonged' (Isa 13:19-23). Thus wilt thou come\ndown wonderfully. For 'in thee have they set light by father and\nmother; in the midst of thee have they dealt by oppression with the\nstranger: in thee have they vexed the fatherless and the widow.\nIn thee are men that carry tales to shed blood: and in thee they\neat upon the mountains, in the midst of thee they commit lewdness'\n(Eze 22:6-10). God hath smitten his hands at thy dishonest gain,\nand all the blood which hath been in the midst of thee; God will\nbe avenged of thee, but will not meet thee as a man (Isa 47:1-3).\nYou 'have cast lots for my people,' saith God: you 'have given a\nboy for a harlot, and sold a girl for wine, that they might drink.'\nYou have made havoc of my young converts to satisfy your lusts;\ntherefore, 'What have ye to do with me, O Tyre and Sidon, and all\nthe coast of Palestine? Will ye render me a recompence? And if ye\nrecompence me swiftly and speedily, will I return you recompence\nupon your own head' (Joel 3:1-4). I will throw it as dirt in your\nface again. And never talk of what thou wast once, for though\nthou wast full of wisdom, and perfect in beauty, though thou hast\nbeen in Eden, the garden of God, yea, though every precious stone\nfor some time was thy covering, and thou the very anointed cherub\nthat covereth, walking upon the mountain of God, and in the midst\nof the stones of fire, yet because-by reason of the multitude of\nthy merchandize-thou hast sinned, and art filled with violence.\n'Therefore God will cast thee, as profane, out of the mountain of\nGod, and will destroy thee, O covering cherub, from the midst of\nthe stones of fire'; yea, he will cast thee to the ground, and lay\nthee before kings, that they may behold thee. And 'all they that\nknow thee among the people shall be astonished at thee: thou shalt\nbe a terror, and never shalt thou be any more' (Eze 28:12-19).\n'And when thou art spoiled, what wilt thou do? Though thou clothest\nthyself with crimson, though thou deckest thee with ornaments of\ngold; though thou rentest thy face with painting, in vain shalt\nthou make thyself fair, thy lovers will despise thee, they will\nseek thy life' (Jer 4:30).\n\n'And the kings of the earth do bring their glory and their honour\ninto it.' Mark, they do not only forsake the crimson harlot, neither\ndo they content themselves with eating her flesh and burning her\nwith fire, but they come over, they come over to Jerusalem; they\nare conquered by the grace of Christ and wisdom of the Son of God.\nThey shall make war with the Lamb, but the Lamb shall overcome\nthem, for he is King of kings and Lord of lords, and those that are\nwith him are called, and chosen, and faithful. Now they shall all\ngive way to the government of the King of kings, the governor of\nthe Jews (Ezra 6:7), and shall with gladness delight to see him\nrule his spouse with his own law, rules, and testament; they shall\nplay the pranks of Jeroboam no longer, in making calves to keep\nthe people from going up to Jerusalem to worship. Now they shall\ncount him also king of nations, as well as king of saints; and he\nshall wear the crowns, and they shall seek to him (Rev 19:12,15;\nJer 10:7; Isa 52:15; 2 Chron 9:23).\n\n[The city secure, the gates always open.]\n\nVer. 25. 'And the gates of it shall not be shut at all by day for\nthere shall be no night there.'\n\nThis is the effect of what you read before, namely, of the coming\nin of the kings and great ones of the earth to this Jerusalem. For\nwhen the whore is made desolate and naked, and burned with fire,\nand when the kings also that loved her, and that maintained her,\nare come in, and have closed with the glory and beauty of this\ncity, then what need is there to shut the gates? Alas, all the\ninjuries that the kings and great ones of the earth have done to\nthe church and spouse of Christ in these days of the New Testament,\nit hath been through the instigation and witchcraft of this mistress\nof iniquity. 'The horseman lifteth up both the bright sword and\nthe glittering spear' (Nahum 3:3,4), against the saints of God,\nby reason of the multitudes of the whoredoms of the well-favoured\nharlot, the mistress of witchcrafts, who selleth nations through\nher whoredoms, and families through her witchcrafts. Wherefore\nI say, this gentlewoman being laid in her grave, and all her fat\nones gone down to the sides of the pit, these kings will change\ntheir mind, and fall in love with the true and chaste matron, and\nwith Christ her Lord. Now when this is thus, this city must needs\nbe safely inhabited as towns without walls, and as a place near\nto which there is neither thief nor ravenous beast (Isa 2:4; Jer\n33:16; Zech 2:4; 14:11).\n\nPersecutors, while they remain in their spirit of outrage against\nthe church and people of God, they are frequently in the Scripture\ncompared to the venomous dragons, fierce lions, and ravenous wolves\n(Jer 51:34,37). All which at this day shall be driven out of the\nworld, that is, so out, as never to molest the church again, or to\ncause a gate of this city to be shut, through fear, against them;\nas he saith by the prophet, 'In the habitation of dragons where\neach lay, shall be grass, with reeds and rushes' (Isa 35:7). In the\nhabitation of dragons, that is, even in the places of persecutors,\nwhere each lay, shall be food for the flock of Christ. The dragon\nis a venomous beast, and poisoneth all where he lieth! He beats\nthe earth bare, and venoms it, that it will bear no grass, as do\nthe persecutors where they inhabit and lie. But behold, the days\ndo come in which these dragons shall be removed, and the ground\nwhere they lay be made fruitful and flourish, so that even there\nshall be places for the flocks to lie down in. 'In the habitation\nof dragons, where each lay, shall be grass, with reeds and rushes.\nNo lion shall be there, nor any ravenous beast shall go up thereon;\nbut the redeemed of the Lord shall walk there, and the ransomed of\nthe Lord shall return and come to Zion with songs, and everlasting\njoy upon their heads; they shall obtain joy and gladness, and\nsorrow and sighing shall flee away' (Isa 35:7-10). According to\nthat of Moses, the Lord 'will give peace in the land, and ye shall\nlie down, and none shall make you afraid.' For 'he will rid evil\nbeasts out of the land,' and the sword shall not go through it more\n(Lev 26:6). 'And my people shall dwell in a peaceable habitation,\nand in sure dwellings and in quiet resting-places' (Isa 32:18).\n\n'And the gates of it shall not be shut at all by day, for there\nshall be no night there.' This word DAY we may understand two\nways; either for the day of bringing in to fill this city, or for\nthe day of her perfection and fulness. Now if you take it with\nreference to the day in which her converts are coming in, as indeed\nit ought, why then, the gates shall not be shut at all. 'Thy gates\nshall be open continually, they shall not be shut day nor night,\nthat men may bring unto thee the forces of the Gentiles, and that\ntheir kings may be brought' (Isa 60:11).\n\nBut again, this day of grace, and of conversion of sinners, it must\nbe looked upon either as the church is in captivity and persecution,\nor as she is out. Now, as she is in captivity, so her longest day\nis usually accompanied with a black and doubtful night of temptation\nand affliction. Wherefore this day here being spoken of, it is\nthe day of grace that she shall have even when she is absolutely\ndelivered from the rage of the beast, false prophet, and whore.\nWherefore he is not content to say, the gates shall not be shut at\nall by day, but adds withal, 'for there shall be no night there';\nas who should say, I know that commonly in the day of the church's\naffliction she is accompanied with nights as well as days, but\nit shall not be so here; 'Thy sun shall no more go down, neither\nshall thy moon withdraw itself; for the Lord shall be thine everlasting\nlight, and the days of thy mourning shall be ended' (Isa 60:20).\n\nWherefore John, considering this, doth quite exclude the night, saying,\n'There shall be no night there.' Indeed after this New Jerusalem\nhath had her golden day in this world, I say, just towards the\nending thereof, she will yet once again be beset with raging Gog\nand Magog, which enemies will, after the long safety and tranquility\nof this city, through the instigation of the devil come upon the\nbreadth of the earth, and encamp about this holy city (Eze 28; 29).\nBut behold in the midst of this intention to swallow her up, the\nLord rains fire and brimstone from heaven and destroys them all;\nso that God, I say, though he may bring one only evening upon this\nholy city after her long peace and rest among the sons of men, yet\nhe shall not bring one night upon her, nor cause a gate thereof\nto be shut for ever. The sun shall now stand still in the midst of\nheaven, and this night shall be thus prevented by this marvellous\njudgment of God (Josh 10). As another prophet saith, 'At evening\ntime it shall be light' (Zech 14:7). That is, though her enemies\nwill at last still make, through their enmity, one only attempt\nto swallow up all in everlasting oblivion, yet they themselves\nshall fall down dead upon the mountains of Israel, and be a prey\nto this Jerusalem. Thus there will be only day accompanying the\ninhabitants of this city, 'For there shall be no night there.'\n\n[The glory and honour of the nations brought into it.]\n\nVer. 26. 'And they shall bring the glory and honour of the nations\ninto it.' This, as I said before, is to show us how heartily, and\nhow unfeignedly, both the nations and their kings shall now come\nover to New Jerusalem. They come hand in hand, not the people\nwithout their prince, nor the prince without his people, though\nit will, and must be so, in the times of persecution; but now,\ntogether 'they shall bring the glory and honour of the nations to\nit.'\n\nAgain, I told you before that the Jews shall at this day be converted\nto the Christian faith, and shall have a great name and much of\nheaven upon them in this city. For, indeed, they are the first-born,\nthe natural branches, and the like. Now when he saith, they shall\nbring the glory and honour of the nations to it, I cannot think\nthat by this should we understand only, or yet principally, the\noutward pomp and treasure of the world, but that rather by honour\nand glory we are here to understand the heavenly treasure and glory\nthat the saints shall continually pour forth into one another's\nbosoms in this city. In this city, I say, for at this day, as\nI have formerly showed you, there will be found no treasure any\nwhere but at Jerusalem; every saint shall be here, every grace\nshall be here, the precious stones of the sanctuary, the precious\nsons of Zion shall not then, as now, lie scattered, some in the\nworld, and some in mistress Babylon's lap; neither shall any thing\npertaining to the church's privileges be found in her at all for\never. There shall be heard no more at all in her any harpers,\ntrumpeters, pipers, or any other heavenly music in her; neither shall\nthere be any more the sound of a millstone to grind us bread, nor\nthe light of a candle to guide us in the house, nor yet the voice\nof the bridegroom, Christ, nor of the bride his wife, to tempt\nor allure any that are seeking the way of life, to stay with her\n(Rev 18:22,23). All these things shall be brought to Jerusalem (2\nChron 36:7). Christians, you must understand that there is a time\nwhen all the treasures of the church are to be found in Babylon,\nas in the days of old; but at this day, when this city is built,\nnot any of them shall be found there, but all shall be brought\nand delivered up to Jerusalem again, as was also foreshown in the\ntype; and all places shall be void of the treasure of heaven, but\nJerusalem (Ezra 6:1-6; 7:13-16).\n\nWherefore by the glory and honour of the nations in this place, I\nunderstand that all the treasures of the church, and all the graces\nthat at this day lie scattered here and there, some in one place\nand some in another, they shall be found no where at that day\nbut in this city, in the church that walks according to rule. Now\nthe reasons why I take this honour and glory to be meant of these\nthings are-\n\nFirst. Because thus it was in the time of the building of Jerusalem\nafter the captivity, the treasure of the Jews, which was become\nthe treasures of the provinces of Babylon, was again restored and\nbrought to Jerusalem, as you may see by the scriptures now cited.\n\nSecond. Because I find indeed, that the milk and honey of the land\nof Canaan-which are, in our gospel language, the gifts, graces,\nand treasures of the church-it is called, 'The glory of all lands'\n(Eze 20:6). Now, I say, seeing the milk and honey, which are the\ncomforts of the church and her treasure, is called 'The glory of\nall lands,' I take glory and honour in this place to signify the\nsame thing also (Cant 4:11).\n\nThird. Because also I find, by comparing the prophets, that the\nChristian's glory and honour lieth mostly, even principally, in\nheavenly and spiritual things; as in faith, love, experience of\nGod, of grace, of Christ, and spiritual life. I read that, at the\nbuilding of this city, the Jews and Gentiles shall meet together,\nand that at that day they shall mutually be partakers of each\nother's glory. The Gentiles 'shall milk out, and be delighted in the\nabundance of the glory' of the Jews: and the glory of the Gentiles\nshall be again extended unto the Jews like a mighty flowing stream\n(Isa 66:10-13). But I say that this glory and honour should consist\nin outward things, or that the glory that is merely carnal should\nbe principally here intended, I confess it grates too near the\nground for me to believe or rejoice in it. Alas, I find that those\nsouls that have not now the tenth part of the spirit and life of\nheavenly things that shall then be poured forth; I say, I find\nthat these are trampling on the world, and disdain the thoughts\nof being taken with its glory. Wherefore much less will it be\nesteemed in that day, when the glory and goodness of God shall in\nthat manner break forth. Again, can it be imagined that the chief\nof the glory that the Gentiles should bring to the Jews after a\nsixteen hundred years warming in the bosom of Christ; I say, is\nit imaginable that the great crop of all they have reaped should\nconsist in a little outward trumpery? Or if it should, would it be\na suitable medicine in the least to present to the eyes of a broken\nand wounded people, as the Jews will be at that day? Or if they\nglory that the Gentiles at that day shall suck from the Jews were\nsuch as this, would it at all be as life from the dead to them\nin a gospel sense. The church of the Gentiles shall be a wall to\nthe Jews at their return; but such a wall as will chiefly consist\nin spiritual and heavenly safeguard, and in outward, because of\nthat (Rom 11:13-15). I am a wall, saith she, and my breasts are\ntowers, on which the Jews will build upon her a palace of silver\n(Cant 8:8-10). But must this wall, I say, consist chiefly in outward\nglory, in the glory of earthly things? or must this silver palace\nbe of that nature either? No verily, but when God hath built the\ncity Jerusalem, and put his church into such a state, that upon\nall her glory shall be a defence of heaven, then shall the Jews,\nby their coming into this city, build, by their experience, a\npalace for spiritual and heavenly pleasure, to solace and comfort\ntheir brethren withal. In a word, then, by glory and honour in\nthis place, we are chiefly to understand the spiritual and heavenly\nthings of this city, which, in the times of the reign of Antichrist,\nhave lain, some among the potsherds of the earth, some again under\nthe stairs, some under this abuse, and some under that (Psa 61:3;\nCant 2:14). All which shall be brought by the souls that shall be\nconverted, forthwith to this city, the church, where will be the\ntreasury of God, into which every one at that day shall throw in\nof their abundance; but as for the glory of the world, the saints\nshall be above it, it shall be with them as silver and wood was\nin the days of Solomon, even as little worth as the stones in the\nstreet in their account (Isa 27:13; 1 Kings 10:21).\n\n[None but visible saints shall enter.]\n\nVer. 27. 'And there shall in nowise enter into it any thing that\ndefileth, neither whatsoever worketh abomination, or maketh a lie:\nbut they which are written in the Lamb's book of life.'\n\nI am not yet convinced that the highest church-state that ever\nwas, or ever will be in this world, could possibly be so, all of\nthem, the elect of God, but that there would get in among them\nsome that had not saving grace; the same also I believe touching\nthe state of this Jerusalem. But yet this I do believe again, that\nthe right and gospel-pattern is, that none be admitted into church\ncommunion but such who are visible saints by calling (1 Cor 1:1; 2\nCor 1:1; Eph 1:12; Phil 1:1). The substance of which these words\nimport, 'There shall not enter into it any thing that DEFILETH,\nor that worketh abomination, or that maketh a lie.' Which words\ndo principally strike at a people that appear to be loose, wicked,\nor ungodly; of which sort indeed, not one shall here at any time,\nno, not in any wise, be admitted entrance. For now shall all the\nforms, and all the ordinances, and all the forms of the goings\nout of the church of God, and the comings into it, be so exactly\nopened to these people, and they so punctual and distinct in the\nobservation of them, that it will not be possible that a Canaanite\nshould be here for ever again found any more (Eze 43:10,11; 44:6,8).\n'This is the law of the house upon the top of the mountain-the whole\nlimit thereof shall be most holy. Behold, this is the law of the\nhouse' (Eze 43:12; Joel 3:17; Zech 14:21).\n\nAnd as there shall at this day be none admitted here, but such as\nare in truth visible saints, so none must here continue, but they\nthat continue such. If any of those stones that are put in for\nbuilding into the house of God, shall afterwards have the plague\nfound on them, then the priest shall command that such stones\nbe taken away and cast into the unclean place that is without the\ncity (Lev 14:40). And observe it, that congregation on earth that\nadmits only of such persons as are visible saints by calling and\nprofession-though possibly some of them, as in the case of Judas\nand Demas, may be known to God to be non-elect-yet that church\nis holy round about the limits thereof (Num 19:22; Eph 5:11; Heb\n12:15; 2 Thess 3:6,14; 1 Cor 5:6,11-13). Provided, also, that if\nat any time after that the plague appears, they ordinarily proceed\nto deal with them, as here things will be done to a tittle and a\nhair's breadth. Now the reason why the church may be said to have\nsome within her that are non-elect, and yet be counted holy still,\nit is because the church is to judge of persons by their words\nand lives; they know not the heart absolutely, and therefore if in\nword and life a man be as he ought, he is to be accounted a visible\nsaint, and orderly ought to be received of the church as such. So\nthat I say, as I said before, these words of barring out sinners\nout of the church, they are not to be understood as if they intended\nthat those should be debarred visible communion that in word and\nlife appeared visible saints, that are so judged by the rules of\nChrist's testament; but that such should be from it shut out that\nappeared visible sinners. Those that are defilers, workers of\nabomination, and makers of lies, none of these shall enter.\n\nBut 'they which are written in the Lamb's book of life.' These words\nexplain the matter: those, and those only, shall enter here, that\nare found written in the Lamb's book of life. Now, by book of\nlife we are to understand two things in the Scriptures of truth.\nFirst, either the book of God's eternal grace and mercy through\nChrist, in which all the elect are recorded for ever. Or, Secondly,\nthat book of life in which the Lord Jesus hath all recorded that\nare visible saints by calling; for, for both these there is a book\nof life. For the first of these, I judge these Scriptures do suit\n(Luke 10:20; 2 Tim 2:19; Phil 4:3). And for the second, these with\nthat in the text (Exo 32:32,33; Rev 22:19).\n\nNow the book of life in this place must not be so strictly taken\nas if it included those only that were elect of God to eternal\nlife, but must be understood of that book wherein are recorded\nthe rules and bounds of visible church-communion; and so all those\nthat, through the gifts and operations of special or common grace,\ndo fall within the compass of those rules and bounds. Thus it was\nin the type at the return out of captivity, none were to be admitted\nentrance into the church but those that could show their privileges\nby genealogy and the records of the church; and to others it was\nsaid that they had neither portion, nor lot, nor memorial, in\nJerusalem (Ezra 2:62,63; Neh 7:64,65; 2:20).\n\nNow that by book of life in this place we are to understand that\nbook that hath in it the bounds and liberties of this city, and\nso every one that falleth within the compass of these bounds and\nprivileges visibly; consider,\n\nFirst. They that are visible matter for visible church-communion,\nthey shall be found within this city, and yet there shall not\nenter any, but those that are written in the Lamb's book of life.\n\nSecond. Now visible church-communion doth not absolutely call for\nonly invisible saints, neither can it; for if the church were to\njoin with none but those whom they knew to be the very elect of\nGod-as all invisible saints are-then she must join with none at\nall; for it is not possible that any church should be so infallible\nto judge in that manner of the elect, as to discern them always,\nand altogether, from the non-elect, which cannot be an invisible\nsaint.\n\nThird. By book of life therefore, in this place, we are to understand,\nI say, that book that hath written in it every visible saint,\nwhether they be elect or not; and so such a book that is capable\nof receiving in a man at one time, and of blotting of him out\nagain, as occasion doth require, at another. Which thing is only\napplicable to that book which binds and looses on the account of\na man's being a visible saint or a visible apostate. Which thing\nis only applicable to the visible rules of receiving or shutting\nout of visible church-communion; which rules being the rules of\nChrist's New Testament, it is proper to call it the book of life;\nand is about the matter of going in or going out of this very city\nso called. 'If any man shall take away from the words of the book\nof this prophecy, God shall take away his part out of the book\nof life, and out of the holy city, and from the things which are\nwritten in this book' (Rev 22:18,19). O how happy is he who is\nnot only a visible, but also an invisible saint! (Rev 3:5). He, he\nshall not be blotted out the book of God's eternal grace and mercy,\nwhen others are liable to loose a share, not only in heaven, but\nto be for ever blotted out of the book that approveth of visible\nbelievers also.\n\nFourth. But again, to explain the matter yet more: in the visible\nchurch there are not only sons, but servants-that is, not only\nthose that are truly elect, but such as have received a gift for\nthe perfecting of the church under Christ, in his service here in\nthis world (Eze 46:16,17). Now, I say, the servant for the time\npresent hath his place in the church as well as the son, though not\nthe place of a son, but of a servant, even a place of service, as\nof preaching, prophesying, administering the ordinances that are\ngiven to the church, and the like (1 Cor 12:7; Eph 4:11,12). All\nwhich a man that hath not grace may do, and that by the appointment\nof Christ; thus was Judas, Demas, Hymeneus, Phyletus, and others,\nwho sometimes were the servants of Christ in the church, and did\nminister for him to them; yet themselves, notwithstanding, such\nas were all that time strangers and aliens to the life and power\nand saving operations of the justifying and preserving grace of\nthe gospel (1 Cor 13:1-4; Matt 25:14-18). As he saith also by the\nprophet Isaiah, 'strangers shall stand and feed your flocks, and\nthe sons of aliens shall be your ploughmen, and your vine-dressers'\n(Isa 61:5). For verily Christ will give to those that have not\nhis saving grace, yet great knowledge and understanding in the\nmysteries of the kingdom of God, and will also make them for profit\nand advantage in his church, to feed their flocks, to plough up\nthe fallow ground of their hearts, and to dress their tender vines.\nYet, I say, they themselves shall not be everlastingly saved, for\nthey want his saving grace. As Christ saith, 'The servant abideth\nnot in the house for ever, but the son abideth for ever' (John\n8:35). As he saith again in another prophet, 'If the prince give\na gift unto any of his sons, the inheritance thereof shall be his\nsons, it shall be their possession by inheritance; but if he give\na gift of inheritance to one of his servants, then it shall be\nhis to the year of liberty, after it shall return to the prince;\nbut his inheritance shall be his sons for them' (Eze 46:16,17).\nSome indeed have grace as well as gifts; now they that are such the\nprofit of their gifts shall be rewarded by virtue of their grace;\nbut as for them that have only a gift, when the work of a gift is\ndone, then they cease to be any longer of use in the church, and\ntherefore are forthwith shut out of the same, but the son abideth\nfor ever. Thus you see that as visible church-communion doth not\nabsolutely call for the elect only, but admits, and that by the\nbook of rules, all that are visible and open saints by calling, so\nalso the Lord Jesus himself doth, and will use some in his church\nas his officers and servants, that yet in a strict sense are neither\nhis sons nor members, who yet are within the bounds of that book\nof life that here he speaks of, as is evident, because with Christ's\nallowance they are admitted into communion with his church, and by\nhim also furnished with gifts and abilities to profit and edify\nwithal. Now observe, such a one is admitted, though but a servant,\nyet not by the church, because but such a one. The church receiveth\nno man upon the account of gifts alone, but upon the account of\nthe appearance of grace, as of gospel-repentance, of the confession\nof faith, and of a conversation suitable to the same; all which\na man that is not elect may have the notion of, yea, the power,\nthough not the saving power (Heb 6:4,5).\n\nFifth. Further, this which I have said about the visible\nchurch-communion, and so consequently about the book of life, it\nmust needs be a gospel-truth: yea, a thing for truth in this New\nJerusalem: because, besides what hath been said, there will be found\nin this city, even at the coming of the Lord Jesus, which coming\nof his will not be for some time after the building and setting of\nit up, I say, there will be then found among them foolish virgins,\nand such who have not the saving grace of God in their souls.\nBut yet, 1. These very souls shall be counted by the church, yea,\nby Christ himself, for virgins; that is, such as had not defiled\ntheir profession. 2. And will be such virgins as have, and hold\nevery one her lamp, even as the wise themselves. 3. Such virgins\nas were, every one of them gone forth from the pollutions of\nthis evil world. 4. And so such as continued visible saints, even\ntill the bridegroom came (Matt 25:1-10). For then, it is said in\nthe margin, they cried, Our lamps are going out. These, I say,\nbe those gifted people that will have place in the church, and so\nplace in the book of life here mentioned, which yet will, though\nthey continue hid from the church, be discovered in the day of\nthe Lord to be such as had only a gift, but not grace, and shall\nfor their secret sins be cut off and cast away, notwithstanding\nthey were visible saints all their days.\n\nTo conclude then: If the Scripture saith, that none that defileth,\nor that worketh abomination, or maketh a lie, shall enter into his\nholy city which yet is but the church on earth, with what face can\ndefilers think and say they shall possess a part among the church\nwhich is in heaven? Again, If many that have received gifts from\nGod, and that may be serviceable in his house, shall yet be put\nout of doors at the coming of the Lord, what will they do that have\nbeen and yet continue both giftless and graceless, as visibly as\nthe light that shineth? And that instead of being the ploughmen and\nvine-dressers of the church, prove thieves, robbers, persecutors,\nand the like! Yea, if many that are within the bounds of that book\nof life that hath the records and rules of a rightly constituted\nvisible church may yet perish, what will become of them that never\nwere so much as written therein? Must they not perish rather? 'And\nwhosoever was not found written in the book of life, was cast into\nthe lake of fire' (Rev 20:15).\n\nRev. 22:1.-'And he showed me a pure river of water of life, clear\nas crystal, proceeding out of the throne of God and of the Lamb.'\n\n\n[FIFTH. THE PROVISION AND MAINTENANCE OF THE CITY, BY WHICH IT\nCONTINUETH IN LIFE, EASE, PEACE, TRANQUILITY, AND SWEETNESS FOR\nEVER.]\n\nHaving thus showed us this city, her fashion, glory, inhabitants,\nand the like, he now comes to show us her provision and maintenance,\nwherewith she is kept in safety, life, peace, and comfort, &c.\n\n[Its drink the river of life.]\n\n'And he showed me a pure river of water of life.' This water of life\nis nothing else but the manifold grace of God in Christ let forth\nto the inhabitants of this Jerusalem, wherewith she is watered\nand replenished, as the earth with rain from heaven, for the good\nof those that drink thereof. For both the word water and that of\nlife, they are but metaphorical sayings, under which is held forth\nsome better and more excellent thing. And indeed it is frequent\nwith God in Scripture to speak of his grace and mercy under the\nnotion of waters, of a fountain, a sea, and the like (Zech 13:1;\nMicah 7:18,19).\n\n[It is called water.] Now it is called water, First, Because no soul\ncan be cleansed, or effectually washed from its guilt and filth,\nbut by the grace of God (Eph 1:7). 'I washed thee with water, yea,\nI thoroughly washed away thy blood from thee,' 'and thou becamest\nmine' (Eze 16:8,9). Second, It is called water, because it also\nquencheth the spiritual thirst of them that by faith do drink\nthereof (Isa 41:18). I will give, saith Christ, to him that is\na-thirst, of the fountain of the water of life freely (Rev 22:17).\nAnd again, 'He that drinketh of the water that I shall give him,\nshall never thirst' (John 4:14).\n\n[Water of LIFE.] Further, As it is called water, so it is called\n'the water OF LIFE,' and that upon a diverse account. First, Because\nit is that which recovereth the soul that drinketh thereof from\nthe death of sin and the curse of God, to a principle of life and\nheavenly blessing. 'And it shall come to pass that every thing that\nliveth, which moveth whithersoever the rivers shall come, shall\nlive' (Eze 47:9). Second, It is called 'the water of life,' because\nthat from it comes all those heavenly and spiritual quickenings\nand revivings, that (like aqua vitae [water of life]) do fetch\nagain, and cheer up the soul that was sinking and giving up the\nghost in this world. 'There is a river, the streams whereof shall\nmake glad the city of God' (Psa 46:4). Third, It is called 'the\nwater of life,' because it healeth the soul of all its spiritual\ninfirmities and diseases, wherewith by reason of the remainders of\nsin, the creature is most sadly annoyed and infected. 'And there\nshall be a very great multitude of fish,' of men he means (Matt\n4:19), 'because the waters shall come thither; for they,' these\nfish, 'shall be healed, and every thing shall live whiter the river\ncometh' (Eze 47:9). Fourth, and lastly, It is called 'the water\nof life,' because that whosoever doth effectually drink thereof,\nshall die no more, but the water that Christ shall give him shall\nbe in him a well of water, springing up in him to eternal life;\nwherefore he calleth it in another place, 'the living water,'\nbecause the quality and nature of it is to beget, to increase, to\nmaintain, and preserve life (John 4:10-14).\n\n[Water of lifer clear and PURE AS CRYSTAL.] 'And he showed me a\npure river of water of life, clear as crystal,' &c. Mark, it is\nwater, water of life, pure water of life, and clear as crystal.\nThese words, 'pure' and 'clear,' and that as 'crystal,' they are\nadded upon a double account. First, To show you that it is grace\nalone that saveth the sinner; and, Second, To show you that at this\nday the doctrine of this grace will be by itself alone without\nthe commixture of that dirt and trash that for a long time, even\nto this day, hath been thrown into it.\n\nFirst, It showeth us that it is grace alone that saveth the sinner,\npure grace, grace that admits of nothing of ours to be in the\nleast a helper in the matter of our happiness; we are 'justified\nfreely by his grace, through the redemption that is in Christ\nJesus.' As he saith by the prophet, 'I will pour CLEAN water upon\nyou, and ye shall be clean, and from all your idols will I cleanse\nyou' (Eze 36:25).[22] 'Not for your sakes do I this, saith the\nLord. Be ye ashamed and confounded for all your own evil ways,\nO house of Israel' (vv 32,33). It is clean water, indeed-it is\nclear in the nature of it, clear in the gift of it, and clear in\nthe working of it. It washeth freely, thoroughly, and perfectly.\n'From all your idols will I cleanse you' (v 25; 16:9; Rev 21:8).\n\nSecond, This word pure, and clear as crystal, it also showeth\nus that at the day of New Jerusalem, the doctrine of grace shall\nbe cleansed from all those dirty and muddy inventions that sin,\nSatan, and the wisdom of this world hath thrown into this river,\nand into its goodly crystal streams; I say at this day they shall\nnot come near it, neither shall the rubbish they have already cast\ninto it any more be there for ever. 'I will destroy all the beasts\nthereof [the beastly men he means] from beside the great waters,\nneither shall the foot of man trouble them any more, nor the hoofs\nof beasts trouble them. Then will I make their waters deep, and\ncause the rivers to run like oil, saith the Lord God' (Eze 32:13,14).\n\n'And he SHEWED me a pure river of water of life, clear as crystal,'\n&c. In that he saith he saw this river, he giveth us in a mystery\nalso to understand how openly and plainly this river shall in\nall its crystal streams and currents be apprehended and seen by\nthe children of this city; for in this vision he doth as it were\nrepresent in his person the children of New Jerusalem; as God said\nto Ezekiel in another case, 'Thou shalt be a sign,' 'and they shall\ndo as thou hast done' (24:22,27). So here, I saw, saith John, a\npure river of water of life. I am in this a sign to the house of\nthe Israel of God, and to the inhabitants of this city; they shall\ndo as I have done, and shall also see as I have seen. As saith\nthe church and people of this city, 'As we have heard, so have we\nseen, in the city of the Lord of hosts' (Psa 48:8). And hence it\nis called an open fountain, because it shall be no more shut up\nor kept close for ever (Zech 13:1,2).\n\n[Whither this water goes and its extension.]\n\n'And he showed me a pure river of water of life, clear as crystal,\nPROCEEDING out of the throne of God.' This word, proceeding, hath\nalso in it two things: First, An implicit declaration whither it\ngoes; and, Second, A discovery of its gradual extension to those\nto whom it goes.\n\nFirst. Touching to whom, or whither it goes, it is let out both\nto the Jews and Gentiles indifferently; and so it never yet was\nsince the foundations of the Jewish church; for in the time of the\nOld Testament it did run to the Jews in special, and in the time\nof the New Testament, hitherto, unto us the Gentiles in special.\nO! but now it shall in this manner be extended to sinners no longer;\nnot now to the Jews without the Gentiles, nor again to them without\nthe Jews, but equally and alike to both, and on them both it\nshall work alike effectually. 'It shall be in that day,' saith\nthe prophet, 'that living waters shall go out from Jerusalem; half\nof them toward the former sea, and half of them toward the hinder\nsea' (Zech 14:8). By 'living waters' here, you are to understand\nthe same with this in the text; by 'the former sea,' the people\nof the Jews, for they were God's former people; and by 'hinder\nsea,' the people of the Gentiles, for they are the younger son. And\nbecause the whole world consisteth of these two people, therefore\nEzekiel in his vision puts them both together, calling them the\nfish of one great sea, to which this water of life shall run, and\nupon whose fish it shall have a like operation, even to heal them,\nand make them live, without respect either to this or that party.\n'It shall come to pass that the fishers,' that is, the gospel\nministers, 'shall stand upon it,' the rivers, 'from En-gedi even\nto En-eglaim; they shall be a place to spread forth nets; their\nfish shall be according to their kinds, as the fish of the great\nsea, exceeding many' (Eze 47:10). As another prophet saith, 'The\nabundance of the sea shall be converted to thee' (Isa 60:5). Thus\nmuch touching whither this water goes.\n\n[Second.] And now to come to the manner of the extension of it, in\nthe way of its proceeding. A thing that proceeds, it doth what it\ndoth gradually, that is, by degrees. First, it comes or goes so\nfar, and then further, and afterwards further than that, till at\nlast it ascends to the height and uppermost degree that is allotted\nfor its perfection. All which the Holy Ghost would have us gather\nout of this word, 'it proceedeth,' or that John saw this holy water\n'proceeding.' The which the prophet Ezekiel in a mystery unfoldeth\nto us, saying, the first time he passed over this water it was up\nbut to his ankles; the second time he passed through, it proceeded\nto his knees; the third time, to his loins; and last of all, became\na river to swim in (Eze 47:1-3).\n\n1. It is but up to the ankles, that is, but shallow; and signifies\nthat, first, the soul is but a little child in God's things, such\nas the apostle calls babes, children, 'little children' (1 John\n2:12).\n\n2. Then from the ankles it proceeds to the knees, that is, somewhat\nhigher than the ankles; and signifieth that the Christian groweth\nfrom a child to a young and strong man, one that is now gotten\ndeeper into the things of God, and that is able to tug with and\novercome the wicked ones (1 John 2:13).\n\n3. After this it proceeds higher, even up to the loins; this\nsignifies that as grace makes men children of God, and his young\nmen, so also it maketh them fathers and ancients in his church;\nit makes them grave, knowing, solid guides, and unfolders of the\nmysteries of the kingdom; these are such as are instructed into\nthe kingdom of God, and that can bring out of their treasury things\nnew and old.\n\n4. It yet proceeds higher, even to be above the head, a river to\nswim in, and that such a river as can by no means be passed over.\nThis signifieth our launching into eternity; our being beyond\nall heights, depths, lengths, and breadths in the open vision and\nenjoyments of grace. 'For there the glorious Lord shall be unto\nus a place of broad rivers and streams, wherein shall go no galley\nwith oars, neither shall gallant ships pass thereby' (Isa 33:21).\nThus we begin children, and wade up to the ankles in the things\nof God; and being once in, it riseth and proceeds to come up to\nour knees, then to our loins, and last of all to be a river to\nswim in; a river so wide, so deep, and every way so large, that\nit can in no wise be passed over.[23]\n\n[Whence and from whom this water comes.]\n\n'And he showed me a pure river of water of life, clear as crystal,\nproceeding out of the throne of God, and of the Lamb.' Having\nthus spoken to the water what it is, as also to whom it extends\nitself, and how it proceeds, he now comes to show us from whence\nand from whom it doth come. It proceeds, saith he, 'from the throne\nof God and of the Lamb.' Out of the throne of God; this throne of\nGod, it is, in another place, called the mercy-seat, and throne of\ngrace, from which, as always, so now in a special manner he will\nissue forth of himself in the glory of the gospel of the grace of\nthe Lord and Saviour Jesus Christ to the inhabitants of this city\n(Exo 25:22; Heb 4:16). When he saith, therefore, that it doth\nproceed out of the throne of God, it is as if he had said, I saw\nthat from the yearning bowels of the great God did flow continually\nthe living streams of the everlasting fountains of grace, and\nthat not only to, but in the midst of this city, wherewith her\ninhabitants are continually watered, and their pastures kept always\ngreen and flourishing. 'Ho, every one that thirsteth, come ye to\nthe waters' (Isa 55:1).\n\n'Proceeding out of the throne of God and of the Lamb.' In that\nthis water of life is said to proceed not only out of the throne\nof God, but also of the Lamb, it signifieth and holdeth forth unto\nus two special things:\n\nFirst. That the throne of God is also made the throne of the Lord\nJesus Christ, upon which he, as a reward of his sufferings and\nvictory over sin, Satan, and all evils, is set down, and upon which\nhe sits and rules as Lord and Chief of all worlds. He is set down\non the right hand of power, on the right hand of the Majesty on\nhigh; as he saith, 'To him that overcometh will I grant to sit with\nme in my throne, even as I also overcame, and am set down with my\nFather in his throne' (Rev 3:21). This being thus, it signifieth\nthat this city shall have her enjoyments of life, peace, and joy\nin the Holy Ghost, by virtue of the kingship of the Lord Jesus\nChrist, as well as by the virtue of his priestly and prophetical\noffice. The church doth in our days know a little what joy, peace,\nand life is to be enjoyed from Christ, even through that dark and\nglimmering sight that she hath of the offices of Christ in a mist;\nbut she feels not yet what joy she shall have, and what peace she\nshall enjoy when her Lord, in all his offices, is manifest before\nher, and when he in the glory of them doth reign in the midst of\nthis Jerusalem. There are none of the offices of the Lord Jesus\nyet upon the throne in his church on earth, though they be all upon\nthe throne in heaven. O! but the day is coming that they shall be\nall upon the throne in the church on earth; when they shall, each\nof them in its full length, breadth, height, and depth, bear sway\namong his people, and before all men. 'Then the moon shall be\nconfounded, and the sun ashamed, when the Lord of hosts shall reign\nin Mount Zion, and in Jerusalem, and before his ancients gloriously'\n(Isa 24:23).\n\n'O that thou wouldest rend the heavens, that thou wouldest come\ndown, that the mountains might flow down at thy presence!' (Isa\n64:1). O that the day were come that the smoke should go forth of\nthe temple of God, that men might enter into it, and there meet\nwith God upon the throne, and with Jesus in him upon the throne\nin all his offices! It will be thus, thou Zion, shortly, 'and great\nshall be the peace of thy children' (Isa 54:13).\n\n[Second.] The second thing observable is, that as all grace comes\nfrom out of the throne of God, so it also proceeds or comes out of\nthe throne of the Lamb; that is, no grace comes to any but through\nthe victory and conquest of the Lord Christ. We are 'justified\nfreely by his grace, through the redemption that is in Christ\nJesus' (Rom 3:24). And again, 'We have redemption through his blood,'\neven 'the forgiveness of' our 'sins, according to the riches of his\ngrace' (Eph 1:7). By which we may gather that when these things\ncome to be in their own purity among us-that is, when grace runs\nclear without the dirt and mud of the traditions of men commixed\ntherewith-then will all that hold up false and erroneous opinions\nbe washed away. For this river will not only wash away the sins\nand filthiness of those that are truly gracious; but it will also\ndestroy the heretic and erroneous person;[24] it will be to them\nat that day as the Red Sea was to the Egyptians of old; which sea,\nthough it was a wall on this hand and on that to the children of\nIsrael, yet it destroyed the Egyptians that assayed to go through\nit as Israel did (Heb 11:29). The reason also why we are at this\nday in such confusion in matters of religion, it is for want of the\nclear and pure streams of this river of water of life; all which\nwill be mended when there is but one river to water this city, and\nthat too the pure river of the water of life, in all its streams\nas clear as crystal; then shall all drink in all things into one\nSpirit, and be watered with the same dews of heaven.\n\nThus much of the water of life that belongeth to this Jerusalem.\n\n[Its food the tree of life.]\n\nVer. 2. And 'in the midst of the street of it, and on either side\nof the river, was there the tree of life, which bear twelve manner\nof fruits, and yielded her fruit every month; and the leaves of\nthe tree were for the healing of the nations.' This tree of life is\nthe Lord Jesus Christ; and that he is here called a tree, rather\nthan by other of his names, it is to show us how fruitful and exceeding\nadvantageous he in all his benefits will be to the inhabitants of\nthis city. This is that tree under whose branches the fowls of\nheaven shall now most safely lodge, and find relief from the hot\nand fainting beams of the persecuting sun of this world, as the\nWord doth there inform us (Matt 13:31,32).\n\n[The situation of this tree in the midst of the city.] Now before\nI come to speak to this tree, touching the manner of its fruit,\nand its often bearing, with the efficaciousness of its leaves,\nwhich here he saith doth heal the nations; I will take notice of\none or two general things that lie before me, from the standing\nof the tree in the midst of the street of this city.\n\nFirst then, In that he saith this city hath a tree of life in it,\nhe alludes to the garden of Eden, the pleasant paradise that God\nbegan the world withal; whereby he signifieth that as the world\nbegan with a paradise, so also it shall end with a paradise, when\nsin and Satan have done their worst. This New Jerusalem shall be\nthe wind up of the world, and in it shall stand the tree of life,\nas well as there stood one in the goodly garden, which was the\nbeginning thereof. In which paradise there shall be not tree of\nknowledge, or the law of works, to bear sway, and to cause that\nthe sons of God shall be thrust out thence for their eating of\nits forbidden fruits; no, the tree of life alone shall here bear\nsway and rule, whose fruit is only healthful, and the leaves thereof\nfor medicine.\n\n[1.] Now this tree of life being in the midst of this city, it\nsignifieth that the inhabitants of it shall be sweetly shadowed,\nrefreshed, and defended with its coolness, and also sweetly\nnourished and comforted with its dainties. And hence it is that the\nScriptures do hold him forth in his benefits to his church under\nthese very notions. 'As the apple-tree among the trees of the wood,\nso is my beloved among the sons. I sat down under his shadow with\ngreat delight, and his fruit was sweet to my taste' (Cant 2:3).\nIndeed the shadow of this tree of life, as always it is refreshing\nto the tempted and weary, so now it will be far more. 'They that\ndwell under his shadow shall return; they shall revive as the\ncorn, and grow as the vine; the scent thereof shall be as the wine\nof Lebanon' (Hab 14:7). Mark, (1.) His shadow will make us return,\nthat is, to our first love; to the days of our youth, to our young,\nfresh, tender, and flourishing faith, love, and self-denial, that\nwe received in the days of our espousals. (2.) As it will make us\nreturn to these, so it will make us revive in these; they shall\nreturn and revive, they shall revive as the corn; as the corn doth\nwhen, in the heat of summer, after long scorching, it is covered\nwith cool clouds, and watered with the bottles of heaven. (3.) As\nit shall make them return and revive, so it shall make them grow;\nthey shall grow as the vine, that is, speedily, fruitfully, and\nspreadingly. (4.) This is not all, but the smell of saints in\nthose days shall be excellent: 'They shall revive as the corn,'\nthey shall 'grow as the vine,' and shall send forth their scent 'as\nthe wine of Lebanon.' This tree is a perfuming tree, and makes them\nalso that abide under the shadow thereof to smell as sweet-smelling\nmyrrh; it makes them smell as the wine of thy grace, O Lord, and\nas the fragrant ointments of heaven. When the spouse did but touch\nwhere her Lord had touched afore her, it made her 'hands drop\nwith myrrh, and her fingers with sweet-smelling myrrh' (Cant 5:5).\nO they will be green, savoury, reviving, flourishing, growing\nChristians, that shall walk the street of New Jerusalem! 'I am,'\nsaith he, 'like a green fir tree. From me is thy fruit found'\n(Hosea 14:8).\n\n[2.] But again, As he shall be thus profitable to his people for\nshadow and reviving, so he will be in the midst of the street of\nit for food, for refreshing and replenishing that way. 'I sat down\nunder his shadow with great delight,' said she, 'and his fruit was\nsweet to my taste.' Ezekiel tells us that this tree is all trees;\nand on the bank of the river, on this side, and on that, were all\ntrees for meat (Eze 47:12). Indeed Christ is all trees; yea, there\nis more to be found in him for the food of the soul, than there\ncan be on all trees for the food of the body. He is a fir-tree\nfor tallness, greenness and strength; he is an olive for fatness,\na vine for sweetness and goodness, for therewith is refreshed\nthe heart both of God and man (Hosea 14:8; Rom 11:17; John 15:1,2).\nWhat shall I say, He is the almond-tree, the fig-tree, the apple-tree,\nall trees; The tree of life also in the midst of the paradise of\nGod (Cant 2:13).\n\nTo conclude.-Seeing Christ is said to be in the midst of the street\nof this city, it showeth unto us with what, at all occasions, the\nactions of the saints of this city shall be seasoned. The street,\nyou know I told you, is the way of holiness in this city, the place\nof spiritual recreation and solace. Now in the very midst of this\nstreet there stands this tree, which being thus, it showeth us how\nwonderfully Christ, as a tree of life, will be in all the words\nand deeds of the inhabitants of this Jerusalem; they will walk\nin Christ, they will talk in Christ, they will do all they do in\nChrist, or rather Christ will be found in all their ways; even as\nthe tree of life is found in the midst of the street of this city:\n'they shall walk up and down in his name, saith the Lord' (Zech\n10:12).\n\nAgain, In that this tree is said to stand in the midst of the\nstreet, it showeth unto us how common and free his benefits will\nnow be also. The plumbs, and figs, and grapes, and apples of this\ntree, will be open to every passenger: not a boy nor a girl, that\nnow shall play in thy street, O Jerusalem, but shall eat of the\nfruits of the tree that stands in the mist of thee, as of common\nthings (Jer 31:4,5).\n\n[Second.] 'And in the midst of the street of it, and ON EITHER\nSIDE of the river was there the tree of life.' As this tree doth\nstand in the midst of the street of this city, so it also standeth\non each side of the river of the water of life, of which you have\nheard before. Now when he saith, the tree is on either side of\nthe river; whence by the way note yet again, that both the water\nof life, and also the tree of life, they are both to be enjoyed\nby the inhabitants of this city in the way of holiness; the tree\nis in the midst of the street, and the river runs through or between\nthe very tables of the heart of this tree of life; on either side\nof the river was there the tree of life.\n\nAgain, In that it is said that this tree of life is on either side\nof the river; it argueth that they who come at any time at this\nriver for water to quench their thirst, and to make them live,\nthey must come to it by the tree of life, which is Christ. In more\neasy terms, read it thus: There is none can partake of the grace\nof God but by the man Christ Jesus, which is this tree of life (Col\n2:3,9). For this tree, this Christ, doth stand on either side of the\nriver, to signify that all grace to us comes through his bloody\nwounds, death and victory (John 1:16). 'I am the way,' saith Christ,\n'and the truth, and the life; no man cometh to the Father but by\nme' (John 14:6).\n\n'And on either side of the river was there the tree of life.' Mark,\nbut one tree, and yet such a tree whose body reached as far as\nthe river reached: indeed Ezekiel saith this tree is all trees\nfor meat, yet not to show that there are more trees of life than\none, but to show that all that can be thought of that is good for\nsoul-nourishment, is to be found in this one, that is, in Christ\nJesus. And it is further evident that though he saith all trees,\nas if he meant many, yet he spake but metaphorically, to show\nthereby the fulness of Christ; because John doth understand him so,\ncalling it one tree, to wit, 'the tree of life.' But mark again,\nso far as the river goes, so far the tree goes, so that where you\ncannot find the tree of life, be sure there is none of the water\nof life. No Christ, no grace. 'He that hath the Son hath life,\nbut he that hath not the Son of God, shall not see life, but the\nwrath of God abideth on him' (John 3:36; 1 John 5:12). For 'on\neither side of the river was there the tree of life.'\n\n[The fruits of this tree.] 'Which bare twelve manner of FRUITS.'\nThis word fruits, it may be taken two ways-either as it relates\nto God, or as it relates to man, for, as I said before, the fruit\nof this tree refreshes the heart both of God and man (John 9:9,14).\n\n[1.] Now if it be taken with reference to God, then it signifieth\nthe complete satisfaction that by the worthiness of the fruits of\nthe passion of Christ is given to God for the salvation of the\nchurch; this city of God (Dan 9:24,26). He suffered to finish\ntransgression, to make an end of sin, and to bring in everlasting\nrighteousness; by this, I say, is the heart of God refreshed, and\nin this doth it rest (Matt 3:17).\n\n[2.] If fruit here be taken with reference to men, then it signifieth\nthe happiness and glory that those for whom he died and rose again\nshould receive by this means. His fruit, I have showed you, is\nsweet to the taste of his church, which fruit is the effect of\nhis undertaking for sinners and the comfortable savour of it in\nthe soul.\n\n[The variety of the fruits.] 'Which bare twelve manner of fruits.'\nIn that he saith the fruits are twelve, he herein alludeth,\n\n1. To the twelve tribes of the Israel of God; for which twelve tribes\nhere will be found a suitable measure of food, healing food: 'I\nwill multiply the fruit of the tree,' saith God, and also 'the\nincrease of the field, that ye shall receive no more reproach of\nfamine among the heathen' (Eze 36:30).\n\nAgain, These that John calleth 'twelve manner of fruits,' the prophet\nEzekiel calleth 'all manner of fruit for meat.' For indeed, as\nI showed before, there is that to be found in Christ, both for\nfulness and variety, that is not to be found in heaven and earth\nbeside. Here is fruit for body, fruit for soul, fruit for babes,\nfruit for strong men, fruit for fathers, yea, for glorified saints\nand angels. Fruits, variety of fruits, even twelve manner of fruits.\n\n2. By twelve manner of fruits, he doth also allude to the apostles,\nwho are called twelve, and are those who have made provision\nfor the house of God, according to the twelve-fold manner of the\ndispensation of God unto them, and of the twelve-fold manner of\noperation of that holy Spirit which wrought in every one of them\nseverally as he pleased. Which twelve were before figured unto us\nby the twelve offices of king Solomon, the type of Christ, which\ntwelve were to make provision for the house of the king, according\nto the season of the year, and each man his month in the year (1\nKings 4:7). Which very thing the Holy Ghost also doth here cast\nhis eye upon, and that makes him bring in the words of 'every\nmonth,' saying, it yields its fruit 'every month.' For indeed,\nwhatever you read of concerning this city, in this description of\nJohn, you find something or other in the writings of the prophets\nthat giveth ground for such expressions. Wherefore seeing the\nofficers of Solomon were twelve, and the apostles of Christ twelve\nalso; and seeing the officers of Solomon made provision for his\nhouse, each man his month in a year, and the fruits of this tree\nof life are called twelve manner of fruits, I do take the twelve\nmanner of fruits here to be signified by the provision of Solomon's\nofficers, according to the twelve seasons of the year, and they\na type of the twelve-fold doctrine of the twelve apostles of the\nLord Christ, for it is their doctrine that is the bread of the\nchurch, yea, the milk for the babe, and the strong meat for men (1\nThess 2:7; 1 Cor 3:2; Heb 5:11-14).\n\n[The abundance of the fruits.] 'And yielded her fruit every month.'\nAs this confirmeth what I have said before, so it further showeth\nus these three things. First, That the effectual fruits of Christ\nfor the saving of the world, they are to be had especially at\ncertain seasons. It 'yielded her fruit every month.' Second, It\nshoweth also that at the building of this Jerusalem, these seasons\nwill be very thick and quick; she yielded her fruit 'every month.'\nThird, It showeth us also the abundance of provision that this\nholy city shall then enjoy from the tree of life, even all manner\nof fruit every month.\n\nFirst, For the first, that the gospel hath and will be especially\neffectual at certain seasons for the saving of the sons of men;\nit is showed us by the descending of the angels into the pool of\nBethesda to trouble the water, which as it was at certain seasons,\nso he that in those seasons first stepped in, he only was made\nwhole of whatsoever disease he had (John 5:4). It is showed us also\nin that parable of the Lord's hiring men to work in his vineyard;\nwhich time of hiring, though it lasteth in general from the first\nhour to the eleventh, yet so as that there were vacant seasons\nbetween hiring-times and hiring-times, quite through the whole\nday; he went out at the first, third, sixth, ninth and eleventh\nhour, and not at every hour, to hire labourers (Matt 20:1-6).\nFor as God hath appointed out beforehand the number of his elect,\nso also he hath determined in his good pleasure the day of their\nbringing in, and will then have them as certainly as the wild\nass is found in her month (Gal 1:15,16; Hosea 6:11; Jer 2:24). Of\nwhich times and season, because men are ignorant, therefore they\nshould with all faithfulness wait upon God in all the seasons of\nhis grace for their souls, even as he did for his body; who because\nhe would be there at all seasons, brought thither his bed and couch\nto rest there (John 5:8).\n\nSecond, As by the fruit of this tree being yielded at certain\nseasons, we may gather that there are certain seasons in which the\nword in an especial manner shall be blessed and made successful\nto the salvation of many souls. So again, in that he saith this\nfruit is yielded every month, it signifieth that in the days of\nthe building of the city, the New Jerusalem, these seasons will\nbe very thick and quick. 'Lift up thine eyes,' saith God to this\ncity, 'all they gather themselves together, they come to thee; thy\nsons shall come from far, and thy daughters' from the ends of the\nearth. 'All the flocks of Kedar shall be gathered together unto\nthee' so that thou wonderingly shalt say, 'Who are these that fly\nas a cloud, and as the doves to their windows!' (Isa 60:4,7,8).\nFor 'I will make all my mountains a way, and my highways shall be\nexalted. Behold these shall come from far; and lo these from the\nnorth, and from the west, and those from the land of Sinim' (Isa\n49:11,12).\n\nThird, In that she is said to yield not only fruit, but all manner\nof fruit; and that not only one manner of fruit now, and another\nthen, but all manner of fruit, and that every month; it argueth\nalso that at this day Jerusalem shall have abundance of heavenly\nand spiritual provision, and of variety of dainties for her solace\nand refreshment; always new, I say, and immediately from the tree.\nThe fruits of the vine shall at that day be upon the mountains of\nSamaria, and shall be eaten 'as common things,' saith the prophet\n(Jer 31:5). 'Fear not, O land, be glad and rejoice; for the Lord\nwill do great things. Be not afraid, ye beasts of the field, for\nthe pastures of the wilderness do spring; for the tree beareth\nher fruit; the fig-tree and the vine do yield their strength. Be\nglad, then, ye children of Zion, and rejoice in the Lord your God;\nfor he hath given you the former' and the latter 'rain moderately,\nand he will cause to come down for you the rain, the former rain\nand the latter rain in the first month; and the floors shall be\nfull of wheat, and the fats shall overflow with wine and oil. And\nI will restore to you the years that the locust hath eaten, the\ncanker-worm and the caterpillar, and the palmer-worm' hath eaten.\n'And ye shall eat in plenty, and be satisfied, and praise the name\nof the Lord' (Joel 2:21-25). And then shall every one not only sit\nunder his own vine, and under his own fig-tree, but from thence they\nshall call each to other, to give to each other their dainties,\nand none shall make them afraid (Zech 3:10).\n\n[The virtue of the leaves.] 'And the leaves of the tree were for\nthe healing of the nations.' By leaves here, we may understand the\nblessed and precious promises, consolations, and encouragements,\nthat by virtue of Christ's undertaking for us, we have everywhere\ngrowing upon the new covenant; which promises and encouragements\nthey are and will be most freely handed to the wounded conscience\nthat will be tossed upon the restless waves of doubt and unbelief,\nas was the olive leaf by the dove brought home to Noah, when he\nwas tossed upon the waves of that outrageous flood that then did\ndrown the world (Gen 8).\n\nBut again, by this word, the leaves, you may conceive that still\nhe hath his eye to the paradise in which at first God placed Adam\nand his companion, for it was to leaves they fled for covering\nafter they had transgressed against their Maker (Gen 3:7). Now\nthen, in his saying the leaves are for healing; it is as if he\nhad said, the paradise that will be towards the latter end of the\nworld will far outstrip the paradise that first was planted in the\nbeginning thereof; for as the tree of life, which is the Christ and\nSaviour, shall stand where did the tree of the knowledge of good\nand evil, which is the old covenant and law of works: so the leaves\nof this tree shall be for healing, and for covering the nakedness\nof poor transgressors, though the leaves that Adam found in the\nfirst paradise, do what he could, did leave him naked.\n\nChrist's leaves are better than Adam's aprons. Ezekiel saith that\nthese leaves are for medicine (47:12), that is, they are for\nhealing, saith John; the which may most fitly be applied to the\nblessed promise of grace. For as a leaf for medicine, when applied\nto a sore in the body, doth supple, mollify, and heal the wound;\nso the word of promise, when rightly applied to the soul, it doth\nsupple, mollify, and heal the wounded conscience. 'He sent his\nword and healed them, and delivered them from their destructions.\nO that men would praise the Lord for his goodness, and for his\nwonderful works to the children of men!' (Psa 107:20,21).\n\n'And the leaves,' &c. There is yet another mystery lieth in these\nwords.\n\nHe doth not say, and the fruits thereof are for the healing of the\nnations, but the leaves, by which he would have us to understand\nthat all the benefits and privileges that we do receive from\nChrist, they are as inferior to the glory we shall have from him\nwhen we come to heaven, as inferior, I say, as the leaves are to\nthe fruit. Again, the comfort and sweetness that at any time we\nreceive from the Lord, it is not before but after a promise is\nsuitably applied, even as the fruit of the tree with which the\nbody is comforted is not before but after the leaves have put\nforth themselves. Wherefore Christ might well say to Nathaniel,\nand that after he had received some refreshments from a leaf, 'Thou\nshalt see greater things than these' (John 1:50); and Paul, that\nyet 'a far more exceeding and eternal weight of glory' is laid\nup for all believers (2 Cor 4:17). For indeed, indeed, the glory\nthat God hath prepared for us against the day of God, it doth and\nwill more outstrip the most high enjoyment of the highest saint in\nNew Jerusalem, notwithstanding their enjoyment will be so eminent,\nthan doth the sweetest fruit outstrip the leaf that hangeth on\nthat tree. 'And the leaves of the tree were for the healing of\nthe nations.' If the leaves be so good, O Lord, let us enjoy the\nfruit; and not a little, or earnest, but the whole harvest thereof\nin thy kingdom. Thus much touching this water and tree of life.\n\n[The ease, peace, and tranquility of the city.]\n\nVer. 3. 'And there shall be no more curse: but the throne\nof God--shall be in it; and his servants shall serve him.' This\nis the conclusion of the whole discourse, and it showeth unto us\nthe blessed effect of the blessed recovering of this city to her\nfirst and primitive state. These words, therefore, they are only\napplicable to this state of the church. For there hath no state of\nthe church been yet in the world but that state hath been liable to\na curse; but this state, to wit, the state she will be in at her\nbuilding again, will be a state without parallel, a state properly\nher own.\n\n'And there shall be no more curse.' By curse in this place we\nare chiefly to understand, not the taking away of the curse, the\neternal curse which separates between God and the soul for ever-for\nso the curse in this sense hath always been taken away by virtue\nof the terms, the general terms of the new covenant, and that in\ncommon for every saint in all ages (Gal 3:13)-but by curse here we\nare to understand that, or those curses that do, and have frequently\nbefallen the church for her sin and apostasy; as namely, the giving\nup his people to their own darkness and ignorance; his suffering\nthem to swerve from his true worship and ordinances: his giving\nthem up into the hand of those that hate them, to become among\nthem a hissing, a taunt, a reproach, and a by-word, as it is at\nthis day (Zeph 1:12-17; Psa 43:28; Jer 29:18; 44:8,12). His taking\naway from them the means, to wit, the outward word of the gospel,\nand suffering them to be even at the point to famish for the want\nthereof (Amos 8:9-13). These and other things are the curses that\nhe here saith shall be no more among his people; for indeed they\nshall not, because the gospel-pattern shall never be removed\nmore, nor their light to see, nor their love to practise, never\nbe diminished more. Their defence, also, 'shall be the munition\nof rocks; bread shall be given them, and their waters shall be\nsure' (Isa 33:16). As here, you find the tree and river of the\nwater of life are fixed now in the midst of this city. Wherefore\nnow the church, as I have all along showed you, shall have her sun\nat the height, her light as the light of seven days, and shall go\nno more down for ever. Also she shall never be pulled down. She\nshall be a tabernacle that shall never be pulled down, neither\nshall one of the cords thereof be loosed, or one of her stakes\nagain removed (Isa 33:20).\n\n'There shall be no more curse: but the throne of God shall be in\nit.' Indeed, here lieth the reason of all blessedness to any people,\neven the presence of God. Now the presence of God is with his\npeople, either at times or seasons, or all together. He will not\nbe to this city a God of times and seasons, even like a way-faring\nman that tarries but for a night, as he used to be to his people\nof old, but here he will abide, rest, and dwell (Zeph 3:17; Jer\n14:8,9; Zech 2:10,11). I will dwell in the midst of Jerusalem,\nand my house shall be built in it, saith the Lord. And, again,\n'I will dwell in the midst of Jerusalem for ever' (Eze 43:9).\nWherefore John considering this, he saith, there shall be here\nno more any curse, but the throne of God. God will now, when he\nreturneth to Jerusalem, bring his seat with him to signify his\nsitting down in the midst of his people, to be their company-keeper\nfor ever.\n\n[Import of the word THRONE.] 'But the throne of God--shall be in\nit.' By this word 'throne,' we are to understand yet further these\nparticular things-\n\nFirst. How blessed a state this city will be in at all times for\nthe answer of prayer! The throne of God will be in the midst of\nthem; the throne of grace, the mercy-seat, they will be open now\nto all the inhabitants of this city; yea, the fame thereof shall\nso spread that it shall be rumoured among all the nations that in\nJerusalem God will be found speedily; that in Jerusalem the God of\nheaven and eternal mercy is found at all times by them that seek\nhis face. 'Mine house,' said he, 'shall be called a house of prayer\nfor all people' (Isa 56:7). Yea, many people, and strong nations,\nshall at that day come to seek the Lord at Jerusalem, and to pray\nbefore the Lord. And at that day the very fasts of the house of\nGod 'shall be to the house of Judah joy and gladness, and cheerful\nfeasts; therefore, love the truth and peace' (Zech 8:19-22).\n\nSecond. The throne of God being now established in this city, what\na government, what rule, what a life of holiness and godliness,\nwhat dread and majesty will now be in the hearts of all the sons\nof this city! How to a hair's-breadth will he command and guide\nthem with his eye at all times, when they should either turn to\nthe right hand or to the left. What wisdom, I say, what holiness,\nwhat grace and life will be found in all their words and actions?\n(Isa 48:17). The throne of God is among them, from which there\nwill come continual influence, light, and splendour, into all their\nhearts. 'Hear ye the word of the Lord, O ye nations, and declare\nit in the isles afar off, and say, He that scattereth Israel will\ngather him and keep him, as a shepherd doth his sheep. For the\nLord hath redeemed Jacob, and ransomed him from the hand of him\nthat was stronger than he. Therefore they shall come and sing in\nthe height of Zion, and shall flow together to the goodness of the\nLord, for wheat, and for wine, and for oil, and for the young of\nthe flock, and of the herd, and their soul shall be as a watered\ngarden, and they shall not sorrow any more at all' (Jer 31:10-12).\n\nThird. The throne of God being in this city, there is also thereby\ndiscovered what sway and commanding an authority this city will\nhave at this day, as I have already showed you, over all the earth\n(Isa 2:9,10). 'The Lord also shall roar out of Zion and utter his\nvoice from Jerusalem, and the heavens and the earth shall shake,\nbut the Lord will be the hope of his people, and the strength of\nthe children of Israel' (Joel 3:16). This was figured forth by the\nthrone of Solomon, in the days when that city was in its prosperity;\nwhich throne, to show the majesty and commanding awe that then that\ncity had over all, both far and near, it had, for the bearers of\nthe steps, twelve lions, six on this side, and six on that side\nof the throne (1 Kings 10:18-20). This city shall then be the head\nand chief, but the tail and reproach no more. 'Glorious things are\nspoken of thee, O city of God' (Psa 87:3).\n\n'And his servants shall serve him.' That is, HIM ONLY. Indeed his\nservants serve him always, but yet withal they do too too often\nserve with the wills and lusts of men, even in their service\nand worshipping God; that is, they serve him in much affliction,\ntemptation, fear, and persecution; but then they shall serve him\nwithout any of these. Yea, 'they shall take them captives, whose\ncaptives they were, and they shall rule over their oppressors.\nAnd it shall come to pass in the day [O city] that the Lord shall\ngive thee rest from thy sorrow,--and from the hard bondage wherein\nthou wast made to serve' (Isa 14:2,3), and thou shalt serve the\nLord thy God 'without fear, in holiness and righteousness before\nhim all the days of thy life' (Luke 1:74,75).\n\n'And they shall see his face.' This also argueth a very great\ndispensation of grace and mercy to this Jerusalem. When God did\ndeliver up his people into the hand of the king of Babylon, he\nsaid it should be done in fury and in anger, and that for their\nwickedness he would hide his face from his city (Deu 31:17; Jer\n33:5). Wherefore, by the sight of his face here, we are to understand\nthat glorious visible appearance of God that then will be for\nthis city and people in the face of all the world (1 Peter 3:12).\nFor by the face of God we are to understand the discovery of his\nseverity, providences, and wonderful outgoings among the sons of\nmen (Job 6:8-13). As also the glorious breaking forth of grace,\nmercy, and forgiveness through Christ Jesus, all which the people\nof God shall then most marvellously see and behold (Heb 1:1-3; 2\nCor 4:6).\n\nFirst. They shall see his severity and judgments upon the whore.\n\nSecond. They shall see how God, by his strange judgments and works\nof wonder, hath brought this about. 'Who shall not fear thee, O\nLord, and glorify thy name? for thou only art holy: for all nations\nshall come and worship before thee, for thy judgments are made\nmanifest' (Rev 15:4). 'They that are delivered from the noise of\narchers in the places of drawing water, there shall they rehearse\nthe righteous acts of the Lord, even the righteous acts towards\nthe inhabitants of his villages in Israel' (Judg 5:11).\n\nThird. And as for his mercy, they shall see that their horn is\nexalted, and that they are near to him. 'Praise ye the Lord' (Psa\n148:14).\n\n'And his name shall be in their foreheads.' And 'his name.' That\nis, his fear and image, it shall appear in all their doings.\nSometimes he saith he will write his fear and law in their hearts\nand minds. Which fear and law is all one with that which in this\nplace he calleth his name in their foreheads. The forehead of a\nman is the place above all parts of the body that is most naked and\nplain to be beheld of all that pass by; wherefore, when he saith\ntheir Father's name shall be in their foreheads, it is as if he\nhad said, the profession of my people shall now be open, and the\nbeauty of it apparent to all beholders; 'I will make' them, saith\nGod, 'a name and a praise among all people of the earth, when I\nturn back your captivity before your eyes' (Zeph 3:20). Every face\nshall then shine with oil, as well as every heart be replenished\nwith milk and wine. This was held forth by the memorial that the\nIsraelites were to wear, at God's command, between their eyes;\nwhich memorial was the doctrine of unleavened bread and of the\npaschal lamb, the doctrine of faith and holiness (Exo 13:6-9; 1 Cor\n5:8). Wherefore, by name here, he means the faith and holiness of\nthe gospel, which in those days shall walk openly with honour,\nwith reverence, and esteem before all men. At this day the world\nwill, as I have said, be so far off from opposing and persecuting,\nthat they shall wonder, and tremble, and fear before this people;\nyea, be taken, affected, and pleased with the welfare of this\nbeloved. 'The mountains and the hills shall break forth before\nher into singing, and all the trees of the field shall clap their\nhands' (Isa 55:12). 'All nations shall call them blessed, for they\nshall be a delightsome land, saith the Lord of hosts' (Mal 3:12).\nThe waters of Noah shall now be no more, the tumultuous multitudes\nshall now be gone, and there will be no more sea (Isa 54:9; Psa\n65:7; 89:9; Rev 21:1,2). Now therefore the doves may be gathering\ntheir olive-branches, and also find rest for the soles of their\nfeet, while the ark shall rest upon the mountains of Ararat (Gen\n8:4,5).\n\n'The wolf also shall [now] dwell with the lamb, and the leopard\nshall lie down with the kid; the calf and the young lion and the\nfatling together, and a little child shall lead them.--The lion\nshall eat straw like the ox. And the suckling shall play on the\nhole of the asp, and the weaned child shall put his hand on the\ncockatrice' den. They shall not hurt nor destroy in all my holy\nmountain, saith the Lord' (Isa 11:6-9; 56:2-5).\n\nBlessed is he whose lot it will be to see this holy city descending\nand lighting upon the place that shall be prepared for her situation\nand rest! Then will be a golden world; wickedness shall then be\nashamed, especially that which persecutes the church. Holiness,\ngoodness, and truth, shall then, with great boldness, countenance,\nand reverence, walk upon the face of all the earth. 'From the\nrising of the sun, even unto the going down of the same, my name\nshall be great among the Gentiles; and in every place incense\nshall be offered unto my name, and a pure offering: for my name\nshall be great among the heathen, saith the Lord of hosts' (Mal\n1:11). It will be then always summer, always sunshine, always\npleasant, green, fruitful, and beautiful to the sons of God. 'And it\nshall come to pass in that day that the mountains shall drop down\nnew wine, and the hills shall flow with milk, and all the rivers\nof Judah shall flow with waters, and a fountain shall come forth\nof the house of the Lord, and shall water the valley of Shittim.--And\nJudah shall dwell for ever, and Jerusalem from generation to\ngeneration' (Joel 3:18,20). 'And the name of the city from that\nday shall be, The Lord is there' (Eze 48:35). O blessedness! 'And\nhe said unto me, These sayings are faithful and true: and the Lord\nGod of the holy prophets sent his angel to show unto his servants\nthe things that must shortly be done' (Rev 22:6).\n\nI conclude therefore with that earnest groan of Moses, the man of\nGod, 'O satisfy us early with thy mercy, that we may rejoice and\nbe glad all our days.--Make us glad according to the days wherein\nthou hast afflicted us, and the years wherein we have seen evil.\nLet thy work appear unto thy servants, and thy glory unto their\nchildren. And let the beauty of the Lord our God be upon us; and\nestablish thou the work of our hands upon us; yea, the work of our\nhands establish thou it' (Psa 90:14-17). Amen.\n\n\nFOOTNOTES:\n\n\n1. The note upon this passage in the Genevan or Puritan version,\nwith which Bunyan was familiar, is, 'God will raise up in his\nchurch such as shall rule and govern for the defence of the same,\nand instruction of his enemies, under Messiah, whom the prophet\ncalleth here the Lord and Head of this kingdom.'-Ed.\n\n2. From the Genevan or Puritan version.\n\n3. 'Set out' render prominent, plain, or conspicuous.-Ed.\n\n4. In Bunyan's days, a few fanatics from among the Fifth Monarchy\nmen conceived that the millennium had arrived, and that it was\ntheir duty to take possession of the kingdom for Jesus. They were\nmad enough, like the late Mr. Courtnay, to imagine that their\nbodies were invulnerable, and they marched out to seize London.\nA few of the trained bands soon encountered them, some were shot\nand the rest were punished, and this absurd attempt was at an end\nin a few hours. This gave the enemies of true religion a pretext,\nwhich they eagerly seized, of charging these absurd notions upon\nall who feared God, and a severe persecution followed. To deprecate\nand counteract these reports, Bunyan is very explicit in noting\nthe difference between a spiritual and a temporal kingdom.-Ed.\n\n5. 'Spices' is from the Genevan version; our authorized text has\n'powders.'-Ed.\n\n6. Referring to the attempts made in Bunyan's days to introduce Popery.\nIt is admirably shown in the Pilgrim's Progress, p. 193-'This is\nthe spring that Christian drank of; then it was clear and good,\nbut now it is dirty with the feet of some that are not desirous\nthat pilgrims here should quench their thirst.'-Ed.\n\n7. All authority in the church is strictly limited to the written\nWord. Throw away then to the owls and the bats all tradition,\nand the power of the church to decree rites and ceremonies. It is\ntreason against God to suppose that he omitted anything from his\nBible that his church ought to do, or commanded that which may be\nneglected, although human laws may authorize such deviation.-Ed.\n\n8. The walls do not go from or leave the foundations, but, resting\nupon them, they gradually ascend to perfection.-Ed.\n\n9. Anabaptist was the name given to those who submitted to be baptized\nupon a profession of faith, because, having been christened when\ninfants, it was called re-baptizing.-Ed.\n\n10. 'Hub'; an obstruction, a thick square sod, the mark or stop at\nthe game of quoits.-Ed.\n\n11. These observations apply to such churches as admit to the\nLord's table unconverted persons, because they have passed through\ncertain outward ceremonies; and to those who refused to admit the\nmost godly sayings, because they had not submitted to an outward\nceremony.-Ed.\n\n12. See Isaiah 8:19. 'To peep and mutter,' as pretended sorcerers\nor magicians attempting their incantations against the truth.-Ed.\n\n13. This is an allusion to the ancient English pastime of combat,\ncalled quarterstaff.-Ed.\n\n14. Bunyan most accurately traces the pedigree of God's fearers,\nwho, at the expense of life, maintained the spirituality of divine\nworship. He commences with our early Reformers, Wickliff and Huss,\nto the later ones who suffered under Mary; continues the line of\ndescent through the Puritans to Bunyan's brethren, the Nonconformists.\nAll these were bitterly persecuted by the two lions-Church and\nSate. The carnal gospellers, that confused heap of rubbish that\ncrawled up and down the nation like locusts and maggots, refers to\nthe members of a hierarchy which were ready to go from Popery to\nProtestantism, and back again to Popery, or to any other system,\nat the bidding of an Act of Parliament.-Ed.\n\n15. 'Virtue'; strength, efficacy, power.-Ed.\n\n16. 'To travel and trade,' means to pursue or labour in an habitual\ncourse, exercise, or custom, as, 'Thy sin's not accidental but a\ntrade.'-Shakespeare. Or, trade wind.-Ed.\n\n17. The perfect unity of the Christian world is not likely to take\nplace before the glorious meeting in the holy city, under the\npersonal reign of Christ. The divisions among Christians arise,\nas Bunyan justly says, from antichristian rubbish, darkness, and\ntrumpery; the great evil arising from difference of opinion, is\nthat lust of domination over the faith of others which naturally\nleads to bitterness and persecution. In the earliest days one was\nof Paul, another of Apollos, and another of Cephas. The exercise\nof Christian forbearance was not an act of uniformity, but a\ndeclaration of the Holy Ghost. 'Who art thou that judgest another\nman's servant?' 'Let every man be fully persuaded in his own mind'\n(Rom 14:4,5).-Ed.\n\n18. As the leaven goes on imperceptibly until the whole is leavened,\nso the kingdom of our Lord must increase. How extraordinary has\nbeen the progress of Divine truth since Bunyan's days! and who\ncan predict what it will be in another century?-Ed.\n\n19. There being no night there but perpetual day.-Ed.\n\n20. A 'gold angel' was an early English coin, valued at one-third\nof a pound, afterwards increased to ten shillings. The 'twenty-shilling\npiece' was the old sovereign. The comparison between them and\nthe silver pence and halfpennies was made by Bunyan in respect to\ntheir rarity and not their purity.-Ed.\n\n21. 'To stoop or lower the top-gallant' is a mode of salutation\nand respect shown by ships at sea to each other.-Ed.\n\n22. This quotation is taken from that excellent translation of the\nBible made by the reformers at Geneva, and which was much used\nin Bunyan's time. He preferred the word pour to that of sprinkle,\nused in the present version.-Ed.\n\n23. How beautifully is the Christian's growth in grace here pictured\nby Bunyan from Ezekiel 47:3-12. So imperceptibly by Divine power,\nwithout the aid of man, that the partaker often doubts his own\ngrowth. The water rises higher and higher, until at length there\nis no standing for his feet-the earth and time recedes, and he is\nplunged into the ocean of eternal grace and glory.-Ed.\n\n24. 'To the one, the savour of death unto death; and to the other,\nthe savour of life unto life' (2 Cor 2:16).-Ed.\n\n***\n\nSolomon's Temple Spiritualized\n\nor,\n\nGospel Light Fetched out of the Temple at Jerusalem, to Let us\nMore Easily into the Glory of New Testament Truths.\n\n'Thou son of man, shew the house to the house of Isreal;--shew\nthem the form of the house, and the fashion thereof, and the goings\nout hereof, and the comings in thereof, and all the forms thereof,\nand all the ordinances thereof, and all the forms thereof, and\nall the laws thereof.'--Ezekiel 43:10, 11\n\nLondon: Printed for, and sold by George Larkin, at the Two Swans\nwithout Bishopgate, 1688.\n\n[ADVERTISEMENT BY THE EDITOR]\n\nOf all the wonders of the world, the temple of Solomon was beyond\ncomparison the greatest and the most magnificent. It was a type of\nthat temple not made with hands, eternal in the heavens, of that\ncity whose builder and maker is God, and which, at the consummation\nof all things, shall descend from heaven with gates of pearl and\nstreet of pure gold as shining glass, and into which none but the\nransomed of the Lord shall enter. Jesus, the Lamb of God, shall\nbe its light and glory and temple; within its walls the Israel of\nGod, with the honour of the Gentiles, shall be brought in a state\nof infinite purity. No unclean thing will be able to exist in\nthat dazzling and refulgent brightness which will arise from the\nperfection of holiness in the immediate presence of Jehovah; and\nof this, as well as of the whole Christian dispensation, the temple\nof Solomon was a type or figure. It would have been impossible\nfor the united ingenuity of all mankind, or the utmost stretch of\nhuman pride, to have devised such a building, or to have conceived\nthe possibility of its erection. The plan, the elevation, the\nwhole arrangement of this gorgeous temple, proceeded from the\nDivine Architect. He who created the wondrous universe of nature\ncondescended to furnish the plan, the detail, the ornaments, and\neven the fashion of the utensils of this stately building. 'David\ngave to Solomon his son the pattern of the porch, and of the houses\nthereof, and of the treasuries thereof, and of the upper chambers\nthereof, and of the inner parlours thereof, and of the place of\nthe mercy seat, and the pattern of all that he had BY THE SPIRIT,\nof the courts of the house of the LORD, and of all the chamber\nround about, of the treasuries of the house of God, and of the\ntreasuries of the dedicated things' (1 Chron 28:11,12). 'Now,\nbehold I have prepared for the house of the Lord an hundred thousand\ntalents of gold, and a thousand thousand talents of silver; brass,\nand iron without weight, timber and stone also, and all manner\nof cunning workmen' (1 Chron 22). And lest his heart should fail\nbefore a work so vast, 'David said to Solomon, Be strong and of\ngood courage, and do it; fear not, nor be dismayed: for the Lord\nGod, even my God, will be with thee; he will not fail thee, nor\nforsake thee, until thou hast finished all the work for the service\nof the house of the Lord' (28:20). Thus furnished with wisdom\nfrom above, with materials and with cunning workmen, and, above\nall, with the approbation and protection of his God, Solomon\ncommenced, and eventually finished, this amazing structure, and\nfitted it to receive the sacred implements, all of which, to the\nminutest particular, had been made by Moses, 'after their pattern,\nwhich was shewed him in the mount' (Exo 25:40).\n\nEvery part of the building, including the foundation, its altar,\nits courts, the holy of holies, all the utensils, and the ark,\nwere types of that more glorious system which, in the fulness of\ntime, appeared as the antitype, and perfected the Divine revelation.\nThe temple becomes therefore an object of our special attention\nas a light to guide us while searching into gospel truths.\n\nUnder the peculiar aid of Divine guidance and protection, this\nsumptuous structure was finished, and most deeply impressive were\nthe ceremonies on the day of its consecration. Solomon had made\nto himself an everlasting name, and it would be natural to expect\nthat in such a scene of splendid triumph he would have felt exalted\nto the proudest height that human nature was capable of attaining.\nBut Solomon had not only heard of God by the hearing of the ear,\nbut by internal communion had seen and conversed with him. He\ncould say with Job, when he had been restored from the deepest\nabasement to an elevated position, 'Mine eye seeth thee, wherefore\nI abhor myself, and repent in dust and ashes.' Thus, in Solomon's\nbeautiful prayer on the dedication of this gorgeous temple,\nhe humbly inquires, 'Will God in very deed dwell with men on the\nearth? behold, heaven and the heaven of heavens cannot contain\nthee; how much less this house that I have built?' (2 Chron 6:18).\nThus was completed the most perfect, splendid, and magnificent\nbuilding that was ever erected by human hands. Still it was only\na type of that infinitely more glorious antitype, the Christian\ndispensation. 'Most stately and magnificent is the fabric of\nGod's house, yielding admirable delight to such whom free grace\nhas vouchsafed to give spiritual eyes to discern it; far surpassing\nthe splendour of its ancient type, the temple of Solomon, which\nwas once the wonder of the world.'[1] 'A greater than Solomon is\nhere.' 'The BRANCH he shall build the temple of the Lord'--the\nmore glorious, spiritual, eternal temple (Zech 6:12).\n\nIn a few hundred years after the temple of Solomon was finished,\nthis sumptuous structure was doomed to destruction, like all the\nfading handiwork of man. Sin enervated the nation which should\nhave protected it; while the immensity of its riches excited the\ncupidity of a neighbouring royal robber. It was plundered, and\nthen set on fire; the truth of the declaration made by Job upon\nthe perishable works of man was eminently displayed--'For man to\nlabour he is born, and the sons of the burning coal they mount\nup fluttering.'[2] In a few days the labour of years, aided by\nunbounded wealth and resources, was reduced to a heap of ashes.\nAnd now, after a lapse of about twenty-five centuries, accompanied\nby John Bunyan, 'a cunning workman,' as our guide, we are enabled\nto contemplate the account given us of this amazing edifice recorded\nin the volume of truth, and to compare that utmost perfection of\nhuman art, aided from heaven, with the infinitely superior temple\nin which every Christian is called to worship--to enter by the\nblood of the everlasting covenant into the holiest of all, the\nway consecrated by the cross and sufferings of Christ--without\nthe intervention of priests or lordly prelate--without expensive\nvictims to offer as a type of expiation--without limit of\ntime, or space, or place, the poorest and most abject, with the\nwealthiest--the humbled beggar and the humbled monarch have equal\naccess to the mercy seat, sacrificing those sinful propensities\nwhich are the cause of misery, and pleading the Saviour's merits\nbefore the eternal Jehovah. Christ has consecrated the way, and\nwe enter into the holiest of all not only without fear, but with\nsolemn joy. The cost of Solomon's temple has been estimated at\neight hundred thousand millions of money: if this is true, still\nhow infinitely inferior is that vast sum to the inconceivable\ncost of the eternal temple, with its myriads of worshippers, for\nwhich the Son of God paid the ransom, when he made the atonement\nfor transgression, and built that imperishable temple which neither\nhuman nor satanic malevolence can ever destroy, and in which every\nspiritual worshipper will be crowned with an everlasting weight\nof glory.\n\nWhile we cannot doubt but that the temple and its services contained\nmany types highly illustrative of the Christian dispensation,\nincautious attempts to find them may lead to fanciful interpretations\nwhich tend to cloud, rather than to elucidate gospel truths. Bunyan\nvery properly warns his readers against giving the reins to their\nimaginations and indulging in speculations like those fathers,\nwho in every nail, pin, stone, stair, knife, pot, and in almost\nevery feather of a sacrificed bird could discern strange, distinct,\nand peculiar mysteries.[3] The same remark applies to the Jewish\nrabbis, who in their Talmud are full of mysterious shadows. From\nthese rabbinical flints some have thought to extract choice\nmystical oil to supple the wheels of their fancy--to use a homely\nexpression. Such Jewish rabbis and Christian fathers limped and\ndanced upon one learned leg, to the amazement of all beholders,\nbut not to their edification; their lucubrations may amuse those\nwho have patience to read them, but they afford no instruction.\nEven the learned Samuel Lee, whose work on the temple abounds with\nvaluable information, has strongly tinctured it with pedantry. It\nis seldom that a more curious jumble is found than in the following\nparagraph:--'The waxen comb of the ancient figures and typical\neels is fully matted and rolled up in shining tapers, to illuminate\ntemple students in finding out the honey that couches in the\ncarcass of the slain Lion of the tribe of Judah.' There is no fear\nof Bunyan's indulging his readers with the vagaries of the Jewish\nrabbis or Christian fathers--his converse was limited to the prophets\nand apostles. His object is to make us familiar with those types\nexhibited in the temple and alluded to by the inspired writers of\nthe New Testament; to use a Puritan expression, he would enable\nus to plough with our spiritual Samson's heifer to expound the\nriddle, and thus discover the dark patterns of heavenly things (Heb\n9:23,24). Among the many striking objects to which Bunyan directs\nour wondering eyes, a few should excite our deeper attention while\nwe accompany him in viewing this marvellous temple.\n\n1. All the materials that were used required preparation. The stones\nmust be quarried, squared, and fitted for the building with many\na hard knock and cutting of the chisel. So must you and I, my\nreaders, pass through the new birth, and be prepared by the Holy\nSpirit to fit us for the spiritual building composed of living\nstones; and if not made meet for that building, we shall be\neventually found lifting up our eyes in torment.\n\n2. Very solemn is the consideration insisted on by our author--that\nall sons are servants to assist in building this spiritual edifice,\nbut all servants are not sons to inherit a place in it; an awful\nthought, that there have been and now are servants employed in the\nconversion of sinners, and in building up the saints, who never did\nnor never will worship in that temple. Let us examine ourselves\nbefore we enter that dreary abode, to which we are hastening; 'for\nthere is no work nor device, nor knowledge, nor wisdom in the\ngrave, whither thou goest' (Eccl 9:10).\n\n3. Are we zealously affected to forward the work, be careful\nthen as to the materials we use, 'living stones' not wood, hay,\nor stubble. May all our persuasions be constantly used to bring\npoor thoughtless sinners to repentance but introduce them not as\nmembers of that house until you have a scriptural hope that they\nhave passed from death unto life--that they are believers in Jesus,\nand have brought forth fruit meet for repentance.\n\n4. All the foundation, the superstructure, the furniture, must be\naccording to the written word of the prophets and apostles, Jesus\nChrist being the chief corner stone. Reject all the inventions of\nman and all human authority in the worship of God.\n\n5. The temple was so built that the worshippers looked to the west\ntoward the holy of holies. All the superstitions and idolatrous\nnotions of man lead him to turn to the east, to worship the rising\nsun. 'The heathen made the chief gates of their temples towards the\nwest, that these stupid worshippers, drawing nigh to their blind,\ndeaf, and dumb deities, might have their idols rising upon them\nout of the east.'[4] The temple as a type, and Christianity as\nthe antitype run counter to such idolatrous absurdities and folly.\n\n6. Christian, be content with whatever may be your lot, however\nhumble your place in the church and world. Soon will it be changed\nfor the better. In this world we are working men, and must be\ncontent to be clad and fed as such, that we may be fitted for our\nsolemn and joyful change. Soon we shall put on our church-going\nholiday suit and partake all the dainties of the heavenly feast,\nthe glories of the New Jerusalem. Reader, these are samples\nof the prominent truths which will occupy your attention, while\naccompanying Bunyan in your interesting visit to Solomon's temple.\nMay you richly enjoy your survey of that astonishing building,\nunder so trusty and experienced a guide.\n\nGEO. OFFOR.\n\n\n[TO THE CHRISTIAN READER]\n\nCOURTEOUS CHRISTIAN READER,\n\nI have, as thou by this little book mayest see, adventured, at this\ntime, to do my endeavour to show thee something of the gospel-glory\nof Solomon's temple: that is, of what it, with its utensils, was a\ntype of; and, as such, how instructing it was to our fathers, and\nalso is to us their children. The which, that I might do the more\ndistinctly, I have handled particulars one by one, to the number\nof threescore and ten; namely, all that of them I could call to\nmind; because, as I believe, there was not one of them but had\nits signification, and so something profitable for us to know.\n\nFor, though we are not now to worship God in these methods, or\nby such ordinances, as once the old church did: yet to know their\nmethods, and to understand the nature and signification of their\nordinances, when compared with the gospel, may, even now, when\nthemselves, as to what they once enjoined on others, are dead,\nmay minister light to us. And hence the New Testament ministers,\nas the apostles, made much use of Old Testament language, and\nceremonial institutions, as to their signification, to help the\nfaith of the godly in their preaching of the gospel of Christ.\n\nI may say that God did in a manner tie up the church of the Jews\nto types, figures, and similitudes; I mean, to be butted and\nbounded[1] by them in all external parts of worship. Yea, not only\nthe Levitical law and temple, but, as it seems to me, the whole\nland of Canaan, the place of their lot to dwell in, was to them\nas ceremonial, or a figure. Their land was a type of heaven, their\npassage over Jordan into it a similitude of our going to heaven\nby death (Heb 3:5-10). The fruit of their land was said to be\nuncircumcised (Lev 19:23). As being at their first entrance thither\nunclean (Exo 12:15). In which their land was also a figure of\nanother thing, even as heaven was a type of sin and grace (Lev 6:17,\n23:17).[2] Again, the very land itself was said to keep Sabbath,\nand so to rest a holy rest, even then when she lay desolate, and\nnot possess of those to whom she was given for them to dwell in\n(Lev 26:34,35).\n\nYea, many of the features of the then church of God were set forth,\nas in figures and shadows, so by places and things, in that land.\n1. In general, she is said to be beautiful as Tirzah, and to\nbe comely as Jerusalem (Can 6:4). 2. In particular, her neck is\ncompared to the tower of David, builded for an armoury (Cant 4:4).\nHer eyes to the fish-pools of Heshbon, by the gate of Bethrabbim.\nHer nose is compared to the tower of Lebanon, which looketh towards\nDamascus (Cant 7:4). Yea, the hair of her head is compared to a\nflock of goats, which come up from mount Gilead; and the smell of\nher garments to the smell of Lebanon (Cant 4:1,11).\n\nNor was this land altogether void of shadows, even of her Lord and\nSaviour. Hence he says of himself, 'I AM the rose of Sharon, and\nthe lily of the valleys' (Cant 2:1). Also, she, his beloved, saith\nof him, 'His countenance is as Lebanon, excellent as the cedars'\n(Cant 5:15). What shall I say? The two cities Sion and Jerusalem,\nwere such as sometimes set forth the two churches, the true and\nthe false, and their seed Isaac and Ishmael (Gal 4).\n\nI might also here show you, that even the gifts and graces of\nthe true church were set forth by the spices, nuts, grapes, and\npomegranates, that the land of Canaan brought forth; yea, that\nhell itself was set forth by the valley of the sons of Hinnom and\nTophet, places in this country. Indeed, the whole, in a manner,\nwas a typical and a figurative thing.\n\nBut I have, in the ensuing discourse, confined myself to the\ntemple, that immediate place of God's worship; of whose utensils,\nin particular, as I have said, I have spoken, though to each\nwith what brevity I could, for that none of them are without a\nspiritual, and so a profitable signification to us. And here we\nmay behold much of the richness of the wisdom and grace of God;\nnamely, that he, even in the very place of worship of old, should\nordain visible forms and representations for the worshippers to\nlearn to worship him by; yea, the temple itself was, as to this,\nto them a good instruction.\n\nBut in my thus saying, I give no encouragement to any now, to\nfetch out of their own fancies figures or similitudes to worship\nGod by. What God provided to be an help to the weakness of his\npeople of old was one thing, and what they invented without his\ncommandment was another. For though they had his blessing when\nthey worshipped him with such types, shadows, and figures, which\nhe had enjoined on them for that purpose, yet he sorely punished\nand plagued them when they would add to these inventions of their\nown (Exo 32:35; 2 Kings 17:16-18; Acts 7:38-43). Yea, he, in the\nvery act of instituting their way of worshipping him, forbade\ntheir giving, in any thing, way to their own humours or fancies,\nand bound them strictly to the orders of heaven. 'Look,' said God\nto Moses, their first great legislator, 'that thou make all things\naccording to the pattern showed to thee in the mount' (Exo 25:40;\nHeb 8:5). Nor doth our apostle but take the same measures, when\nhe saith, 'If any man think himself to be a prophet, or spiritual,\nlet him acknowledge that the things that I write unto you are the\ncommandments of the Lord' (1 Cor 14:37).\n\nWhen Solomon also, was to build this temple for the worship of\nGod, though he was wiser than all men, yet God neither trusted to\nhis wisdom nor memory, nor to any immediate dictates from heaven\nto him, as to how he would have him build it. No; he was to receive\nthe whole platform thereof in writing, by the inspiration of God.\nNor would God give this platform of the temple, and of its utensils,\nimmediately to this wise man, lest perhaps by others his wisdom\nshould be idolized, or that some should object, that the whole\nfashion thereof proceeded of his fancy, only he made pretensions\nof Divine revelation, as a cover for his doings\n\nTherefore, I say, not to him, but to his father David, was the\nwhole pattern of it given from heaven, and so by David to Solomon\nhis son, in writing. 'Then David,' says the text, 'gave to Solomon\nhis son the pattern of the porch, and of the houses thereof, and\nof the treasuries thereof, and of the upper chambers thereof, and\nof the inner parlours thereof, and of the place of the mercy-seat,\nand the pattern of all that he had by the spirit, of the courts\nof the house of the Lord, and of all the chambers round about, of\nthe treasuries of the house of God, and of the treasuries of the\ndedicated things: also for the courses of the priests and the\nLevites, and for all the work of the service of the house of the\nLord, and for all the vessels of service in the house of the Lord'\n(1 Chron 28:11-13).\n\nYea, moreover, he had from heaven, or by Divine revelation, what\nthe candlesticks must be made of, and also how much was to go to\neach; the same order and commandment he also gave for the making\nof the tables, flesh-hooks, cups, basins, altar of incense, with\nthe pattern for the chariot of the cherubims, &c. (vv 14-19). 'All\nthis, said David, the Lord made me understand in writing by his\nhand upon me, even all the work of this pattern' (v 19). So, I say,\nhe gave David the pattern of the temple, so David gave Solomon the\npattern of the temple; and according to that pattern did Solomon\nbuild the temple, and no otherwise.\n\nTrue, all these were but figures, patterns, and shadows of things\nin the heavens, and not the very image of the things; but, as was\nsaid afore, if God was so circumspect and exact in these, as not\nto leave any thing to the dictates of the godly and wisest of men,\nwhat! can we suppose he will now admit of the wit and contrivance\nof men in those things that are, in comparison to them, the heavenly\nthings themselves? (Heb 8:5, 9:8-10,23, 10:1).\n\nIt is also to be concluded, that since those shadows of things\nin the heavens are already committed by God to sacred story; and\nsince that sacred story is said to be able to make the man of God\nperfect in all things--2 Timothy 3:15-17--it is duty to us to leave\noff to lean to common understandings, and to inquire and search\nout by that very holy writ, and nought else, by what and how we\nshould worship God. David was for inquiring in his temple (Psa\n27:4).\n\nAnd, although the old church-way of worship is laid aside as to\nus in New Testament times, yet since those very ordinances were\nfigures of things and methods of worship now; we may, yea, we ought\nto search out the spiritual meaning of them, because they serve\nto confirm and illustrate matters to our understandings. Yea, they\nshow us the more exactly how the New and Old Testament, as to the\nspiritualness of the worship, was as one and the same; only the\nold was clouded with shadows, but ours is with more open face.\n\nFeatures to the life, as we say, set out by a picture, do excellently\nshow the skill of the artist. The Old Testament had the shadow,\nnor have we but the very image; both then are but emblems of what\nis yet behind. We may find our gospel clouded in their ceremonies,\nand our spiritual worship set out somewhat by their carnal ordinances.\n\nNow, because, as I said, there lies, as wrapt up in a mantle, much\nof the glory of our gospel matters in this temple which Solomon\nbuilded; therefore I have made, as well as I could, by comparing\nspiritual things with spiritual, this book upon this subject.\n\nI dare not presume to say that I know I have hit right in every\nthing; but this I can say, I have endeavoured so to do. True, I\nhave not for these things fished in other men's waters; my Bible\nand Concordance are my only library in my writings. Wherefore,\ncourteous reader, if thou findest any thing, either in word or\nmatter, that thou shalt judge doth vary from God's truth, let it\nbe counted no man's else but mine. Pray God, also, to pardon my\nfault. Do thou, also, lovingly pass it by, and receive what thou\nfindest will do thee good.\n\nThy servant in the gospel,\n\nJOHN BUNYAN.\n\n\n\n\nSolomon's Temple Spiritualized\n\n\n'Thou son of man, shew the house to the house of Isreal;--shew\nthem the form of the house, and the fashion thereof, and the goings\nout hereof, and the comings in thereof, and all the forms thereof,\nand all the ordinances thereof, and all the forms thereof, and\nall the laws thereof.'--Ezekiel 43:10, 11\n\n\nI. Where the Temple was built.\n\nThe temple was built at Jerusalem, on Mount Moriah, in the\nthreshing-floor of Arnon the Jebusite; whereabout Abraham offered\nup Isaac; there where David met the angel of the Lord, when he\ncame with his drawn sword in his hand, to cut off the people at\nJerusalem, for the sin which David committed in his disorderly\nnumbering the people (Gen 22:3-5; 1 Chron 21:15, 21:12; 2 Chron\n3:1).\n\nThere Abraham received his Isaac from the dead; there the Lord\nwas entreated by David to take away the plague, and to return to\nIsrael again in mercy; from whence, also, David gathered that there\nGod's temple must be built. This, saith he, is the house of the\nLord God, and this is the altar of the burnt-offering for Israel\n(1 Chron 21:28, 22:1, 3:1).\n\nThis Mount Moriah, therefore, was a type of the Son of God, the\nmountain of the Lord's house, the rock against which the gates of\nhell cannot prevail.\n\nII. Who built the Temple.\n\nThe temple was builded by Solomon, a man peaceable and quiet; and\nthat in name, by nature, and in governing. For so God had before\ntold David, namely, that such a one the builder of the temple should\nbe. 'Behold,' saith he, 'a son shall be born to thee, who shall\nbe a man of rest; and I will give him rest from all his enemies\nround about; for his name shall be Solomon, and I will give peace\nand quietness unto Israel in his days. He shall build an house\nfor my name, and he shall be my son, and I will be his father' (1\nChron 22:9,10; Psa 72:1-4).\n\nAs, therefore, Mount Moriah was a type of Christ, as the foundation,\nso Solomon was a type of him, as the builder of his church. The\nmount was signal,[1] for that thereon the Lord God, before Abraham\nand David, did display his mercy. And as Solomon built this\ntemple, so Christ doth build his house; yea, he shall build the\neverlasting temple, 'and he shall bear the glory' (Zech 6:12,13;\nHeb 3:3,4). And in that Solomon was called peaceable, it was\nto show with what peaceable doctrine and ways Christ's house and\nchurch should be built (Isa 9:6; Micah 4:2-4).\n\nIII. How the Temple was built.\n\nThe temple was built, not merely by the dictates of Solomon, though\nhe was wiser than Ethen, and Heman, and Chalcol, and Darda, and\nall men (1 Kings 4:31). But it was built by rules prescribed by,\nor in a written word, and as so delivered to him by his father\nDavid.\n\nFor when David gave to Solomon his son a charge to build the temple\nof God, with that charge he gave him also the pattern of all in\nwriting; even a pattern of the porch, house, chambers, treasuries,\nparlours, &c., and of the place for the mercy-seat; which pattern\nDavid had of God; nor would God trust his memory with it. 'The\nLord made me,' said he, 'understand in writing, by his hand upon\nme, even all the works of their pattern.' Thus, therefore, David\ngave to Solomon his son the pattern of all; and thus Solomon his\nson built the house of God (1 Chron 28:9-20).\n\nAnd answerable to this, Christ Jesus, the builder of his own house,\nWHOSE HOSE ARE WE, doth build his holy habitation for him to dwell\nin; even according to the commandment of God the Father. For,\nsaith he, 'I have not spoken of myself, but the Father which sent\nme. He gave me a commandment what I should speak.' And hence it\nis said, God gave him the revelation; and again, that he took the\nbook out of the hand of him that sat on the throne; and so acted,\nas to the building up of his church (John 12:49,50; Rev 1:1, 5:5).\n\nIV. Of what the Temple was built.\n\nThe materials with which the temple was built, were such as were\nin their own nature common to that which was left behind; things\nthat naturally were not fit, without art, to be laid on so holy a\nhouse. And this shows that those of whom Christ Jesus designs to\nbuild his church, are by nature no better than others. But as the\ntrees and stones of which the temple was built, were first hewed\nand squared before they were fit to be laid in that house, so\nsinners, of which the church is to be built, must first be fitted\nby the word and doctrine, and then fitly laid in their place in\nthe church.\n\nFor though, as to nature, there is no difference betwixt those\nmade use of to build God's house with, yet by grace they differ\nfrom others; even as those trees and stones that are hewed and\nsquared for building, by art are made to differ from those which\nabide in the wood or pit.\n\nThe Lord Jesus, therefore, while he seeketh materials wherewith to\nbuild his house, he findeth them the clay of the same lump that\nhe rejecteth and leaves behind. 'Are we better than they? No, in\nno wise' (Rom 3:9). Nay, I think, if any be best, it is they which\nare left behind. 'He came not to call the righteous, but sinners\nto repentance' (Mark 2:17). And, indeed, in this he doth show both\nthe greatness of his grace and workmanship; his grace in taking\nsuch; and his workmanship in that he makes them meet for his holy\nhabitation.[2] This the current of Scripture maketh manifest;\nwherefore it is needless now to cite particulars: only we must\nremember, that none are laid in this building as they come out of\nthe wood or pit, but as they first pass under the hand and rule of\nthis great builder of the temple of God.\n\nV. Who was to fell those trees, and to dig those stones, with which\nSolomon built the Temple.\n\nAs the trees were to be felled, and stones to be digged, so there\nwas for that matter select workmen appointed.\n\nThese were not of the sons of Jacob nor of the house of Israel;\nthey were the servants of Hiram, king of Tyre, and the Gibeonites,\nnamely, their children that made a league with Joshua, in the day\nthat God gave the land of Canaan to his people (Josh 9:22-27; 1\nKings 5:1; 1 Chron 28, 29).\n\nAnd these were types of our gospel ministers, who are the men\nappointed by Jesus Christ to make sinners, by their preaching, meet\nfor the house of God. Wherefore, as he was famous of old who was\nstrong to lift up his axe upon the thick boughs to square wood for\nthe building of the temple; so a minister of the gospel now is\nalso famous, if much used by Christ for the converting of sinners\nto himself, that he may build him a temple with them (Psa 7:4-6;\nRom 16).\n\nBut why, may some say, do you make so homely a comparison? I\nanswer, because I believe it is true; for it is grace, not gifts,\nthat makes us sons, and the beloved of God. Gifts make a minister;\nand as a minister, one is but a servant to hew wood and draw water\nfor the house of my God. Yea, Paul, though a son, yet counted\nhimself not a son but a servant, purely as he was a minister. A\nservant of God, a servant of Christ, a servant of the church, and\nyour servants for Jesus' sake (Titus 1:1; Rom 1:1; Col 4:5).\n\nA man then is a son, as he is begotten and born of God to himself,\nand a servant as he is gifted for work in the house of his Father;\nand though it is truth the servant may be a son, yet he is not a\nson because he is a servant. Nor doth it follow, that because all\nsons may be servants, that therefore all servants are sons; no,\nall the servants of God are not sons; and therefore when time shall\ncome, he that is only a servant here, shall certainly be put out\nof the house, even out of that house himself did help to build.\n'The servant abideth not in the house for ever,' the servant, that\nis, he that is only so (Eze 46:16,17; John 8:35).\n\nSo then, as a son, thou art an Israelite; as a servant, a Gibeonite.\nThe consideration of this made Paul start; he knew that gifts made\nhim not a son (1 Cor 12:28-31, 13:1,2).\n\nThe sum then is, a man many be a servant and a son; a servant\nas he is employed by Christ in his house for the good of others;\nand a son, as he is a partaker of the grace of adoption. But all\nservants are not sons; and let this be for a caution, and a call\nto ministers, to do all acts of service for God, and in his house\nwith reverence and godly fear; and with all humility let us desire\nto be partakers ourselves of that grace we preach to others (1\nCor 9:25).\n\nThis is a great saying, and written perhaps to keep ministers\nhumble: 'And strangers shall stand and feed your flocks, and the\nsons of the alien shall be your ploughman, and your vine-dressers'\n(Isa 61:5). To be a ploughman here is to be a preacher; and to be a\nvine-dresser here is to be a preacher (Luke 9:59-62; 1 Cor 9:7,27;\nMatt 20:1-4,8, 21:28). And if he does this work willingly, he has\na reward; if not, a dispensation of the gospel was committed to\nhim, and that is all (1 Cor 9:17).\n\nVI. In what condition the timber and stones were, when brought to\nbe laid in the building of the temple.\n\nThe timber and stones with which the temple was built, were squared\nand hewed at the wood or pit; and so there made every way fit for\nthat work, even before they were brought to the place where the\nhouse should be set up: 'So that there was neither hammer, nor axe,\nnor any tool of iron heard in the house while it was in building'\n(1 Kings 6:7).\n\nAnd this shows, as was said before, that the materials of which\nthe house was built were, before the hand of the workman touched\nthem, as unfit to be laid in the building as were those that were\nleft behind; consequently that themselves, none otherwise but by\nthe art of others, were made fit to be laid in this building.\n\nTo this our New Testament temple answers. For those of the sons\nof Adam who are counted worthy to be laid in this building, are\nnot by nature, but by grace, made meet for it; not by their own\nwisdom, but by the Word of God. Hence he saith, 'I have hewed them\nby the prophets.' And again, ministers are called God's builders\nand labourers, even as to this work (Hosea 6:5; 1 Cor 3:10; 2 Cor\n6:1; Col 1:28).\n\nNo man will lay trees, as they come from the wood, for beams and\nrafters in his house; nor stones, as digged in the walls. No; the\nstones must be hewed and squared, and the trees sawn and made\nfit, and so be laid in the house. Yea, they must be so sawn, and\nso squared, that in coupling they may be joined exactly; else\nthe building will not be good, nor the workman have credit of his\ndoings.\n\nHence our gospel-church, of which the temple was a type, is said\nto be fitly framed, and that there is a fit supply of every joint\nfor the securing of the whole (1 Peter 2:5; Eph 2:20,21, 4:16; Col\n2:19). As they therefore build like children, that build with wood\nas it comes from the wood or forest, and with stones as they come\nfrom the pit, even so do they who pretend to build God a house\nof unconverted sinners, unhewed, unsquared, unpolished. Wherefore\nGod's workmen, according to God's advice, prepare their work without,\nand make it fit for themselves in the field, and afterwards build\nthe house (Prov 24:27).\n\nLet ministers therefore look to this, and take heed, lest instead\nof making their notions stoop to the Word, they make the Scriptures\nstoop to their notions.\n\nVII. Of the foundation of the Temple.\n\nThe foundation of the temple is that upon which it stood; and it\nwas twofold: First, the hill Moriah, and then those great stones\nupon which it was erected. This hill Moriah, as was said afore, did\nmore properly typify Christ. Hence Moriah is called 'The Mountain\nof the house,' it being the rock on which it was built. Those great\nstones, called foundation-stones, were types of the prophets and\napostles (Matt 16:18; Eph 2:20,21; Heb 11:10). Wherefore these\nstones were stones of the biggest size, stones of eight cubits,\nand stones of ten cubits (1 Kings 7:10).\n\nNow, as the temple had this double foundation, so we must consider\nit respectively and distinctly; for Christ is the foundation one\nway, the prophets and apostles a foundation another. Christ is\nthe foundation personally and meritoriously; but the prophets and\napostles, by doctrine, ministerially. The church then, which is\nGod's New Testament temple, as it is said to be built on Christ the\nfoundation; so none other is the foundation but he (1 Cor 3:11,12).\nBut as it is said to be built upon the apostles, so it is said to\nhave twelve foundations, and must have none but they (Rev 21:14).\n\nWhat is it then? Why, we must be builded upon Christ, as he is\nour priest, sacrifice, prophet, king, and advocate; and upon the\nother, as they are infallible instructors and preachers of him;\nnot that any may be an apostle that so shall esteem of himself, nor\nthat any other doctrine be administered but what is the doctrine\nof the twelve; for they are set forth as the chief and last. These\nare also they, as Moses, which are to look over all the building,\nand to see that all in this house be done according to the pattern\nshowed to them in the mount (Exo 39:43; John 20:21-23; 1 Cor 3:9,\n4:9).\n\nLet us then keep these distinctions clear, and not put an apostle\nin the room of Christ, nor Christ in the place of one of those\napostles. Let none but Christ be the high-priest and sacrifice for\nyour souls to God; and none but that doctrine which is apostolical,\nbe to you as the mouth of Christ for instruction to prepare you,\nand to prepare materials for this temple of God, and to build them\nupon this foundation.\n\nVIII. Of the richness of the stones which were laid for the\nfoundations of the Temple.\n\nThese foundation stones, as they were great, so they were costly\nstones; though, as I said, of themselves, of no more worth than they\nof their nature that were left behind. Their costliness therefore,\nlay in those additions which they received from the king's charge.\n\nFirst, In that labour which was bestowed upon them in sawing,\nsquaring, and carving. For the servants, as they were cunning\nat this work, so they bestowed much of their art and labour upon\nthem, by which they put them into excellent form, and added to their\nbigness, glory, and beauty, fit for stones upon which so goodly\na fabric was to be built.\n\nSecondly, These stones, as they were thus wrought within and\nwithout, so, as it seems to me, they were inlaid with other stones\nmore precious than themselves. Inlaid, I say, with stones of divers\ncolours. According as it is written, I 'will lay thy foundations with\nsapphires' (Isa 54:11). Not that the foundations were sapphires,\nbut they were laid, inlaid with them; or, as he saith in another\nplace, 'They were adorned with goodly stones and gifts' (Luke\n21:5).\n\nThis is still more amplified, where it is written of the New\nJerusalem, which is still the New Testament church on earth, and\nso the same in substance with what is now. 'The foundations of\nthe wall of the city,' saith he, 'were garnished with all manner\nof precious stones' (Rev 21:19). True, these there are called\n'The foundations of the wall of the city,' but it has respect to\nthe matter in hand; for that which is before called a temple, for\nits comparative smallness, is here called a city, for or because\nof its great increase: and both the foundations of the wall of\nthe city, as well as of the temple, are 'the twelve apostles of\nthe Lamb' (Rev 21:14).\n\nFor these carvings and inlayings, with all other beautifications,\nwere types of the extraordinary gifts and graces of the apostles.\nHence the apostle calls such gifts signs of apostleship (Rom 15:19;\n2 Cor 12:12; Heb 2:4). For as the foundation stones of the temple\nwere thus garnished, so were the apostles beautified with a call,\ngifts, and graces peculiar to themselves. Hence he says, 'First\napostles'; for that they were first and chief in the church of\nChrist (1 Cor 12:28).\n\nNor were these stones only laid for a foundation for the temple; the\ngreat court, the inner court, as also the porch of the temple, had\nround about them three rows of these stones for their foundation (1\nKings 7:12). Signifying, as it seems to me, that the more outward\nand external part, as well as that more internal worship to be\nperformed to God, should be grounded upon apostolical doctrine and\nappointments (1 Cor 3:10-12; 2 Thess 2:15, 3:6; Heb 6:1-4).\n\nIX. Which way the face or front of the Temple stood.\n\n1. The temple was built with its face or front towards the east,\nand that, perhaps, because the glory of the God of Israel was to\ncome from the way of the east into it (Eze 43:1-4, 47:1). Wherefore,\nin that its front stood toward the east, it may be to show that\nthe true gospel church would have its eye to, and expectation\nfrom, the Lord. We look, said Paul, but whither? We have 'our\nconversation,' said he, 'in heaven,' from whence our expectation\nis (2 Cor 4:18; Phil 3:20; Psa 62:5).\n\n2. It was set also with its face towards the east, to keep the people\nof God from committing of idolatry; to wit, from worshipping the\nhost of heaven, and the sun whose rising is from the east. For\nsince the face of the temple stood toward the east, and since the\nworshippers were to worship at, or with their faces towards the\ntemple, it follows that both in their going to, and worshipping\nGod towards that place, their faces must be from, and their backs\ntowards the sun.[3] The thus building of the temple, therefore, was\na snare to idolaters, and a proof of the zeal of those that were\nthe true worshippers; as also to this day the true gospel-instituted\nworship of Jesus Christ is. Hence he is said, to idolaters, to be\na snare and trap, but to the godly a glory (Isa 8:14, 60:19).\n\n3. Do but see how God catched the idolatrous Jews, by this means,\nin their naughtiness: 'And he brought me,' saith the prophet, 'into\nthe inner court of the Lord's house, and behold at the door of the\ntemple of the Lord, between the porch and the altar, were about\nfive and twenty men with their backs toward the temple of the Lord,\nand their faces towards the east' (Eze 8:16). It was therefore,\nas I said, set with its face towards the east, to prevent false\nworship, and detect idolaters.\n\n4. From the east also came the most blasting winds, winds that\nare destructive to man and beasts, to fruit and trees, and ships\nat sea (Exo 10:13; Job 27:21; Eze 17:10, 19:12; Psa 48:7; Eze\n27:26). I say, the east wind, or that which comes from thence,\nis the most hurtful; yet you see, the temple hath set her face\nagainst it, to show that the true church cannot be blasted or\nmade turn back by any affliction. It is not east winds, nor none\nof their blastings, that can make the temple turn about. Hence\nhe saith that Jacob's face shall not wax pale. And again, 'I have\nmade thy face strong against their faces,' and that 'the gates\nof hell shall not prevail against it' (Isa 29:22; Eze 3:8; Matt\n16:18).\n\n5. It might be also built with its face towards the east, to show\nthat the true church looketh, as afore I hinted, for her Lord\nand King from heaven; knowing, that at his coming he will bring\nhealing in his wings; for from the east he will appear when he\ncomes the second time without sin unto salvation, of which the\nsun gives us a memento in his rising there every morning. 'For as\nthe lightning cometh out of the east, and shineth even unto the\nwest, so shall also the coming of the Son of man be' (Matt 24:27;\nMal 4:2; Heb 9:28; Col 3:4; 2 Peter 3:11-14).\n\n6. Christ, as the north pole, draws those touched with the load-stone\nof his word, with the face of their souls towards him, to look\nfor, and hasten to his coming. And this also is signified by the\ntemple standing with its face towards the east.\n\nX. Of the courts of the Temple.\n\nI perceive that there were two courts belonging to the temple. The\nfirst was called the outward court (Eze 40:7, 46:21).\n\n1. This was that into which the people of necessity first entered,\nwhen they went to worship in the temple; consequently that was it,\nin and by which the people did first show their desires to be the\nworshippers of God. And this answers to those badges and signs of\nlove to religion, that people have in face, or outward appearance\n(Matt 23:27; 2 Cor 10:7).\n\n2. In this, though there may sometimes be truth, yet oftener lies\nand dissimulation: wherefore commonly an outward appearance is set\nin opposition to faith and truth, as the outward is in opposition\nto the inner court, and outward to the inner man; and that is,\nwhen it is by itself, for then it profits nothing (Rom 2:28; 1\nCor 13:1-3; 2 Cor 5:12).\n\n3. Hence, though the outward court was something to the Jews,\nbecause by outward bodies they were distinguished from the Gentiles;\nyet to us it is little, for now 'he is not a Jew who is one only\noutwardly.' Therefore all the time of the Beast's reign, this\ncourt is given to be trodden under foot; for, as I said, outward\nshow will avail nothing, when the Beast comes to turn and toss up\nprofessors with his horns (Rev 11:10-12).\n\n4. But as there was an outward, so there was an inner court, a\ncourt that stood nearer the temple; and so to the true practical\npart of worship, than that outward court did (Eze 10:3, 46:1; 1\nKings 6:36).\n\n5. This inner court is that which is called 'the court of the priests,'\nbecause it was it in which they boiled the trespass-offerings, and\nin which they prepared the sin-offering for the people (2 Chron\n4:9; Eze 46:20).\n\n6. This court, therefore, was the place of practice and of preparation\nto appear before God, which is the first true token of a sincere\nand honest mind. Wherefore here, and not in the outward court,\nstood the great brazen altar, which was a type of Christ, by whom\nalone the true worshippers make their approach with acceptance\nunto God. Also here stood the great brazen scaffold, on which the\nking kneeled when he prayed for the people, a type of Christ's\nprayers for his when he was in the world (2 Chron 6:13; John 17).\n\n7. Wherefore this court was a type of practical worship, and so\nof our praying, hearing, and eating, before God. There belonged\nto this court several gates, an east, a south, and a north gate;\nand when the people of the land went into this court to worship,\nthey were not to go out at that gate by which they came in, but out\nof the gate over against it, to show that true Christians should\npersevere right on, and not turn back, whatever they meet with\nin the way. 'He that entereth in by the way of the north gate to\nworship, shall go out by the way of the south gate; and he that\nentereth in by the way of the south gate, shall not return by the\nway of the gate whereby he came in, but shall go forth over against\nit' (Eze 46:9).\n\n8. These courts were places of great delight to the Jews, as both\nfeigned and sincere profession is to those that practice therein.\nWherefore, when the Jews did enter into these, they did use to do\nit with praise and pipe, as do both hypocrites and sincere one.\nSo then, when a man shall tread in both these courts, and shall\nturn what he seems to be, into what he should be in reality; then,\nand not till then, he treads them as he should; for then he makes\nthe outward court, and his treading there but a passage to that\nwhich is more inward and sincere. But he that stays in the outward\none is but such an one as pleases not God, for that he wants the\npractice of what he professes with his mouth.\n\nXI. Of the great brazen altar that stood in the inner court of the\nTemple.\n\n1. In the inner court stood the great brazen altar which Solomon\nmade. This is evident; for that when he kneeled upon the scaffold\nthere to pray, he kneeled before this altar. See Exodus 40:6, 29;\n2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.\n\n2. This altar seems to be placed about the middle of this court over\nagainst the porch of the house; and between it and the temple was\nthe place where Zechariah was slain. This altar was called 'the\naltar of burnt-offering,' and therefore it was a type of Christ in\nhis divinity. For Christ's body was our true burnt-offering, of\nwhich the bodies of the sacrificed beasts were a type; now that\naltar upon which his body was offered was his Divinity or Godhead;\nfor that, and that only, could bear up that offering in the whole\nof its suffering; and that therefore, and that only, was to receive\nthe fat, the glory. Hence it is said he, 'through the eternal\nSpirit, offered himself without spot to God' (Heb 9:14).\n\n3. For Christ is priest, and sacrifice, and altar, and all. And\nas a priest he offered, as a sacrifice he suffered, and as God\nhe supported his humanity, in that suffering of all the pains it\nunderwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).\n\n4. It was then Christ's Godhead, not the tree, that was the altar\nof burnt-offering, or that by which Christ offered himself an\noffering and a sacrifice to God for a sweet-smelling savour.\n\n5. That it was not the tree, is evident, for that could not sanctify\nthe gift, to wit, his body; but Christ affirmeth, 'that the altar\nsanctifieth the gift.' And by so saying, he affirmeth that the\naltar on which he offered his offering was greater than the offering\nitself (Matt 23:19). Now the body of Christ was the gift; for so\nhe saith, I give my flesh for the life of the world (John 6).\n\nBut now, what thing is that which is greater than his body, save\nthe altar, his Divinity on which it was offered? The tree then\nwas not the altar which sanctified this gift, to make it of virtue\nenough to make reconciliation for iniquity (John 6:51, 17:19; Heb\n9:14; Col 1:19-21). Now, since this altar of burnt-offering was\nthus placed in the inner court, it teaches us several things:\n\nFirst, That those that come only into the outward court, or that\nrest in a bare appearance of Christianity, do not, by so doing,\ncome to Jesus Christ; for this altar stands not there. Hence John\ntakes notice only of the temple and this altar, and them that\nworship therein, and leaves out the outward court, and so them\nthat come no farther (Rev 11:1,2).\n\nSecond. This teaches us also that we are to enter into that temple\nof God by blood. The altar, this altar of burnt-offering, stood\nas men went into the temple; they must go by it; yea, there they\nmust leave their offering, and so go in and worship, even as a\ntoken that they came thither by sacrifice and by blood.\n\nThird. Upon this altar Solomon, at the dedication of the temple,\noffered thousands, both of oxen and of sheep, to signify, surely,\nthe abundant worth and richness that would be in the blood of Christ\nto save when it should be shed for us. For his blood is spoken of\nwith an 'how much more.' 'For if the blood of bulls and of goats,\nand the ashes of an heifer sprinkling the unclean, sanctifieth\nto the purifying of the flesh, how much more shall the blood of\nChrist, who through the eternal Spirit offered himself without\nspot to God, purge your conscience from dead works, to serve the\nliving God!' (Heb 9:13,14, 11:12; 2 Chron 7:5-8).\n\nLet us then not dare to stop or stay in the outward court, for\nthere is not this altar. Nor let us dare, when we come into this\ncourt, to be careless whether we look to this altar or no. For\nit is by blood we must enter; 'for without shedding of blood is\nno remission.' Let us always then, when we come hither, wash our\nhands in innocency, and so compass this holy altar: for that by\nChrist, who is the altar indeed, we are reconciled to God. This\nis looking to Jesus; this is coming to God by him, of whom this\naltar and the sacrifice thereon was a type.\n\nXII. Of the pillars that were before the porch of the Temple.\n\nThere were divers pillars belonging to the temple; but in this\nplace we are confined to speak of only two; namely, those which\nstood before the temple.\n\nThese pillars stood before the porch or entrance into the temple,\nlooking towards the altar, the court, and them that were the\nworshippers there; also they were a grace and beauty to the front\nof the house.\n\n1. These pillars stood, one on the right hand and the other on the\nleft, at the door of the porch of the temple, and they had names\ngiven them, you may be sure, to signify something. The name of\nthat on the right hand was called Jachin, [God] shall establish;\nand the name of that on the left hand was Boaz, in it is strength\n(1 Kings 7:21; 2 Chron 3:17).\n\n2. These two pillars were types of Christ's apostles; of the apostles\nof circumcision, and of the uncircumcision. Therefore the apostle\nPaul also calleth them pillars (Gal 2), and saith that that pillar\non the right hand was a type of himself and his companions, who\nwere to go to the uncircumcised, and teach the Gentiles the way\nof life. When James, Cephas, and John, saith he, 'who seemed to\nbe pillars, perceived the grace that was given unto me, they gave\nto me and Barnabas the right hand of fellowship, that we should\ngo unto the heathen, and they unto the circumcision' (Gal 2:9).\nSo then, these two pillars were types of these two order of the\napostles in this their divers service for God.[4]\n\n3. And that Paul and Barnabas were signified by those on the right\nhand, to wit, to be the apostles of the Gentiles, he showeth again,\nwhere he saith, I am 'the minister of Jesus Christ to the Gentiles,\nministering the gospel of God, that the offering up of the Gentiles\nmight be acceptable, being sanctified by the Holy Ghost' (Rom\n11:13, 15:16).\n\n4. And since the name of this pillar was Jachin, shall attend it;\nso also, that God would bless his word preached by them to the\nGentiles, to the conversion of numbers of them, maugre the opposition\nof the enemy.\n\n5. This is further implied, for that they were made of brass; as\nhe saith of the prophet, I have made thee a fenced brazen wall,\nan iron pillar; and their fighting against thee shall nothing at\nall prevail (Jer 15:20). Wherefore Paul says of himself, 'I am\nset for the defence of the gospel,' 'that the truth thereof might\ncontinue with you' (Phil 1:17; Gal 2:5).\n\nXIII. Of the height of these pillars that thus stood before the\nporch of the door of the Temple.\n\nThe pillars were eighteen cubits high apiece, and that is as high,\nyea, as high again as the highest giant that ever we read of in\nthe Word; for the highest of which we read was but six cubits and\na span. True, the bedstead of Og was nine cubits long, but I trow\nthe giant himself was shorter (Deut 3:11; 2 Chron 3:15).[5] But\nput the longest to the longest, and set the one upon the shoulders\nof the other, and yet each pillar was higher than they.\n\nWe have now, as I know of, but few that remain of the remnant of\nthe giants; and though they boast as if they were higher than Aga,\nyet these pillars are higher than they. These pillars are the\nhighest; you may equal them; and an inch above is worth an ell\nbelow. The height therefore of these pillars is, to show us what\nhigh dignity God did put upon those of his saints whom he did call\nto be apostles of the Lamb: for their office and call thereto is\nthe highest in the church of God. These men, I say, were made thus\nhigh by their being cast in such a mould. Of that which added yet\nfurther to their height we will speak anon: we only speak now of\nthe high call by which they, and only they, were made capable of\napostolic authority. The apostles were sent immediately,[6] their\ncall was extraordinary, their office was universal; they had alike\npower in all churches, and their doctrine was infallible (Acts\n26:16; 1 Cor 9:1; Gal 1:1; 1 John 1:1; 3 John 2:23).\n\nAnd what can our pretended giants do or say in comparison of\nthese? The truth is, all other men to these are dwarfs, are low,\ndark, weak, and beneath, not only as to call and office, but also\nas to gifts and grace. This sentence, 'Paul, an apostle of Jesus\nChrist,' drowneth all! What now are all other titles of grandeur\nand greatness, when compared with this one sentence?\n\nTrue, the men were but mean in themselves; for what is Paul or\nwhat Apollos, or what was James or John? Yet by their call to that\noffice they were made highest of all in the church. Christ did raise\nthem eighteen cubits high; not in conceit; for so there are many\nhigher than they, but in office, and calling, and Divine authority.\n\nAnd observe it, these stand at the door, at the entering into the\ntemple of God, at which they enter that go in thither to worship God,\nto shew that all right worship, and that which will be acceptable\nto God, is by, or according to, their doctrine.\n\nXIV. Of the chapiters (capitals) of the pillars of the Temple.\n\nThere were also two chapiters made for the pillars of the temple;\nfor each, one; and they were five cubits high apiece. These were for\nthe adorning of the pillars, and therefore were types and shadows\nof that abundance of grace which God did put upon the apostles\nafter the resurrection of our Lord. Wherefore, as he saith here,\nthe chapiters were upon the pillars; so it saith that great grace\nwas upon all the apostles (Acts 4:33).\n\nThese chapiters had belonging to them a bowl made pummil-fashion,[7]\nand it was placed upon the head of them, perhaps to signify their\naptness to receive, and largeness to contain of the dew of heaven;\nthat shadow of the doctrine of the gospel; which doctrine the\napostles, as the chief, were to receive and hold forth to the world\nfor their conversion. Hence, as the bowls were capable to receive\nthe dew of heaven, these are said to receive 'grace and apostleship\nfor obedience to the faith among all nations, for his name' (Rom\n1:5; 1 Kings 7:16,42; 2 Chron 4:13; Deut 32:10; Rom 15:29).\n\nThere was also upon these chapiters a net-work, or nets like unto\nchequer-work, which still added to their lustre. These nets were\nthey which shewed for what intent the apostolical office was\nordained; namely, that by their preaching they might bring many\nsouls to God. And hence Christ calls them fishermen, saying, 'Ye\nshall catch men' (Matt 4:19; Mark 1:17; Luke 5:10; 2 Cor 12:16).\nThe world is compared to a sea, men to fishes, and the gospel to\na net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fish\nwith a net, so the apostles caught men by their word, which word,\nas I told you, to me is signified by this net-work upon the top of\nthese pillars. See therefore the mystery of God in these things.\n\nXV. Of the pomegranates adjoined to these nets on the chapiters.\n\nThere were also joined to these nets upon the top of the pillars\npomegranates in abundance; four hundred for the net-work.\nPomegranates, you know, are beautiful to look on, pleasant to the\npalate, comfortable to the stomach, and cheering by their juice\n(1 Kings 7:42; Cant 4:3, 8:2, 4:13, 6:11, 7:12). There were to be\ntwo rows of thess pomegranates for one net-work, and so two rows\nof them for the other.\n\nAnd this was to show that the net of the gospel is not an empty\nthing; but is sufficiently baited with such varieties as are apt to\nallure the world to be catched by them. The law is but a sound of\nwords, but the gospel is not so; that is, baited with pomegranates;\nwith variety of excellent things. Hence it is called 'the gospel\nof the kingdom,' and 'the gospel of the grace of God,' because it\nis, as it were, baited with grace and glory, that sinners may be\nallured, and may be taken with it to their eternal salvation (Matt\n24:14; Acts 20:24).\n\nGrace and glory, grace and glory! these are the pomegranates with\nwhich the word of the gospel is baited, that sinners may be taken\nand saved thereby. The argument of old was 'milk and honey'; that\nwas, I say, the alluring bait, with which Moses drew six hundred\nthousand out of Egypt, into the wilderness of old (Exo 3:8). But\nbehold we have pomegranates, two rows of pomegranates; grace and\na kingdom, as the bait of the holy gospel; no wonder, then, if,\nwhen men of skill did cast this net into the sea, such numbers of\nfish have been catched, even by one sermon (Acts 2). They baited\ntheir nets with taking things, things taking to the eye and taste.\n\nNets are truly instruments of death, but the net of the gospel doth\ncatch to draw from death; wherefore this net is contrary; life and\nimmortality is brought to light through this. No marvel, then, if\nmen are so glad, and that for gladness they leap like fishes in\na net, when they see themselves catched in this drag of the holy\ngospel of the Son of God. They are catched from death and hell,\ncatched to live with God in glory!\n\nXVI. Of the chains that were upon these pillars that stood before\nthe Temple.\n\nAs there were nets to catch, and pomegranates to bait, so there\nwere chains belonging to these chapiters on these pillars. 'And he\nmade chains, as in the oracle, and put them upon the head of the\n[pillars],' or chapiters (2 Chron 3:16).\n\nBut what were these chains a type of? I answer, they were, perhaps,\na type of those bonds which attend the gospel, by which souls\ntaken are tied fast to the horns of the altar. Gospel grace, and\ngospel obligations, are ties and binding things; they can hold\nthose that are entangled by the word. 'Love is strong as death';\nbands of love, and the cords of a man, and chains take hold on\nthem that are taken by the gospel (Hosea 11; Cant 8:6).\n\nBut this strength to bind lieth not in outward force, but in a\nsweet constraint, by virtue of the displays of undeserved love.\n'The love of Christ constraineth us' (2 Cor 5:14). Wherefore as\nyou find the nets, so the chains had pomegranates on them. 'And'\nhe 'made an hundred pomegranates, and put them upon the chains'\n(2 Chron 3:16). The chains then had baits, as well as the nets,\nto show that the bands of the gospel are unresistible goodnesses;\nsuch with which men love to be bound, and such as they pray they\nmay be held fast by. He binds his foal to the vine; his saint unto\nthis Saviour (Gen 49:11).\n\nBy these chains there is therefore showed what strength there\nis in gospel-charms, if once the adder doth but hear them. Never\nman yet was able to resist them that well did know the meaning of\nthem. They are mighty to make poor men obedient, and that in word\nand deed. These chains were such as were in the oracle, to show\nthat gospel bonds are strong as the joys of heaven, and as the\nglories there; can make them chains as in the oracle, as in the\nmost holy place. It is heaven that binds sinners on earth to the\nfaith and hope of the gospel of Christ.\n\nXVII. Of the lily work which was upon the chapiters, that were\nupon these pillars of the Temple.\n\nThese pillars were also adorned with lily work, as well as with\npomegranates and chains. 'The chapiters that were upon the top of\nthe pillars were of lily work'; 'so was the work of the pillars\nfinished' (1 Kings 7:19-22).\n\nThis lily work is here put in on purpose, even to show us how far\noff those that were to be the true apostles of the Lamb should be\nfrom seeking carnal things, or of making their prevailing[8] a\nstalking-horse to worldly greatness, and that preferment. There\nwas lily work upon them; that is, they lived upon the bounty and\ncare of God, and were content with that glory which he had put\nupon them. 'The lilies,' saith Christ, 'they toil not, neither do\nthey spin, and yet--Solomon in all his glory was not arrayed like\none of these' (Matt 6:28,29; Luke 12:27-29). Thus, therefore, these\npillars show, that as the apostles should be fitted and qualified\nfor their work, they should be also freed from cares and worldly\ncumber; they should be content with God's providing for them, even\nas the goodly lilies are. And as thus prepared, they were set in\nthe front of the house, for all ministers to see and learn, and\ntake example of them how to behave themselves as to this world in\nthe performing of their office.\n\nAnd that which gives us further light in this is, that this lily\nwork is said, by divine institution, to be placed 'over against the\nbelly,' the belly of the pillars, a type of ours (1 Kings 7:20).\nThe belly is a craving thing; and these things, saith the text,\nwere placed over against the belly, to teach that they should not\nhumour, but put check unto the havings and cravings of the belly;\nor to show that they need not do it, for that he that calls to\nhis work will himself provide for the belly. It is said of the\nchurch, that 'her belly is like a heap of wheat set about with\nlilies' (Cant 7:2). To show that she should without covetousness\nhave sufficient, if she would cast all her care upon God, her great\nprovider. This the apostles did, and this is their glory to this\nday.\n\n'So was the work of the pillars finished.' To live lily lives,\nit seems, is the glory of an apostle, and the completing of their\noffice and service for God. But this directly opposite to the\nbelly, over against the belly, and this makes it the harder work.\nBut yet, so living is the way to make all that is done sweet-scented,\nto those that be under this care. Covetousness makes a minister\nsmell frowish,[9] and look more like a greedy dog, than an apostle\nof Jesus Christ. Judas had none of this lily work; so his name\nstinks to this day. 'He that grows like the lily shall cast forth\nhis scent like Lebanon, his branches shall spread, and his beauty\nshall be as the olive tree, and his smell as Lebanon' (Hosea\n14:6). Thus lived Christ, first; and thus the apostles, next; nor\ncan any other as to this, live like, or be compared to them. They\ncoveted no man's silver or gold, or apparel. They lived like lilies\nin the world, and did send forth their scent as Lebanon.\n\nThus you see of whom these pillars were a shadow, and what their\nheight, their chapiters, their bowls, their nets, their chains,\ntheir pomegranates, and their lily work did signify, and how all\nwas most sweetly answered in the antitype. These were men of the\nfirst rate; the apostles, I mean, were such.\n\nXVIII. Of the fashion of the Temple.\n\nOf the length and breadth of the temple I shall say nothing; but as\nto the height thereof, there methinks I see something. The temple\nwas higher than the pillars, and so is the church than her officers;\nI say, consider them singly as officers, though inferior as to\ngifts and office; for, as I said before of ministers in general,\nso now I say the same of the apostles, though as to office they\nwere the highest, yet the temple is above them. Gifts and office\nmake no men sons of God; as so, they are but servants, though these\nwere servants of the highest form. It is the church, as such, that\nis the lady, a queen, the bride, the Lamb's wife; and prophets,\napostles, and ministers, &c., are but servants, stewards, labourers\nfor her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1,2). As therefore\nthe lady is above the servant, the queen above the steward, or\nthe wife above all her husband's officers, so is the church, as\nsuch, above these officers. The temple was higher than the pillars.\n\nAgain, as the temple was highest, so it enlarged itself upward;\nfor as it ascended in height, so it still was wider and wider;\neven from the lowest chambers to the top.\n\nThe first chambers were but five cubits broad, the middle ones\nwere six, but the highest were seven cubits (1 Kings 6:5,6). The\ntemple therefore was round about above some cubits wider than it\nwas below; for 'there was an enlarging and winding about still\nupward to the side chambers, for the winding about--went still\nupward round about the house; therefore the breadth of the house\nwas still upward, and so increased from the lowest chambers to the\nhighest, by the midst' (Eze 41:7).\n\nAnd this was to show us that God's true gospel temple, which is\nhis church, should have its enlargedness of heart still upward, or\nmost for spiritual and eternal things: wherefore he saith, 'Thy\nheart shall fear and be enlarged,' that is, be most affected with\nthings above, 'where Christ sitteth on the right hand of God'\n(Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlarge\nitself still upward, and to make the heart widest for the things\nthat are above. The temple therefore was narrowest downwards, to\nshow that a little of earth, or this world, should serve the church\nof God. And having food and raiment, let us be therewith content.\n\nBut now, upwards, and as to heavenly things, we are commanded to\nbe covetous, as to them, and after them to enlarge ourselves, both\nby the fashion of the temple, as by express words (1 Kings 4:29;\nIsa 60:5; Phil 3:14; 1 Cor 12:31; 1 Tim 6:8; Psa 119:32).\n\nSince, then, the temple was widest upward, let us imitate it, and\nhave our conversation in heaven. Let our eyes, our ears, our hands,\nand hearts, our prayers, and groans, be most for things above. Let\nus open our mouths, as the ground that is chapt doth for the latter\nrain, for the things that are eternal (Job 29:23; Psa 81:10).\n\nObserve again, that the lowest parts of the temple were the narrowest\npart of the temple; so those in the church who are nearest, or\nmost concerned with earth, are the most narrow-spirited as to the\nthings of God. But now let even such a one be taken up higher, to\nabove, to the uppermost parts of the temple, and there he will be\nenlarged, and have his heart stretched out. For the temple, you\nsee, was widest upwards; the higher, the more it is enlarged. Paul\nbeing once caught up into paradise, could not but be there enlarged\n(2 Cor 12).\n\nOne may say of the fashion of the temple, as some say of a lively\npicture, it speaks. I say, its form and fashion speaks; it says to\nall saints, to all the churches of Christ, open your hearts for\nheaven, be ye enlarged upwards!\n\nI read not in Scripture of any house, but this that was thus\nenlarged upwards; nor is there anywhere, save only in the church\nof God, that which doth answer this similitude. All other are\nwidest downward, and have the largest heart for earthly things.\nThe church only is widest upward, and has its greatest enlargements\ntowards heaven.\n\nXIX. Of the outward glory of the Temple.\n\nI do also think that as to this, there was a great expression in\nit; I mean, a voice of God, a voice that teacheth the New Testament\nchurch to carry even conviction in her outward usages that, I\nsay, might give conviction to the world. And besides this of its\nenlarging upwards, there was such an outward beauty and glory put\nupon it, as was alluring to beholders. The stones were curiously\ncarved, and excellently joined together; its outward show was white\nand glittering, to the dazzling of the eyes of the beholders; yea,\nthe disciples themselves were taken with it, it was so admirable\nto behold. Hence it is said, they came to Christ to show him the\nbuilding of the temple.'Master,' said they, 'see what manner of\nstones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke\n21:5). And hence it is said, that kings, and the mighty of the\nearth, were taken with the glory of it. 'Because of thy temple at\nJerusalem, shall kings bring presents unto thee'; as it is (Psa\n68:29,31).\n\nKings, Gentile kings, they shall be so taken with the sight of the\noutward glory of it; for they were not suffered to go into it;\nno uncircumcised were admitted in thither. It was therefore the\noutward glory of it with which the beholders were thus taken.\n\nHer enlarging upward, as that was to show us what the inward\naffections of Christian should be, so her curious outward adorning\nand beauty was a figure of the beauteous and holy conversation of\nthe godly (Col 3:1-3). And it is brave, when the world are made to\nsay of the lives and conversations of saints, as they were made\nto say of the stones and outward building of the temple, Behold,\nwhat Christians, and what goodly conversations are here! I say\nit is brave when our light so shines before men, that they seeing\nour good works shall be forced to glorify our Father which is in\nheaven (Matt 5:16).\n\nHence this is called our adorning wherewith we adorn the gospel,\nand that by which we beautify it (Titus 2:10). This, I say, is\ntaking to beholders, as was this goodly outside of the temple. And\nwithout this, what is to be seen in the church of God? Her inside\ncannot be seen by the world, but her outside may. Now, her outside\nis very homely, and without all beauty, save that of the holy\nlife; this only is her visible goodliness. This puts to silence\nthe ignorance of foolish men. This allureth others to fall in\nlove with their own salvation, and makes them fall in with Christ\nagainst the devil and his kingdom.\n\nXX. Of the porch of the Temple.\n\nWe come next to the porch of the temple that is commonly called\nSolomon's. 1. This porch was in the front of the house, and so\nbecame the common way into the temple (1 Kings 6:3; 2 Chron 3:4).\n2. This porch therefore was the place of reception in common for\nall, whether Jews or religious proselytes, who came to Jerusalem\nto worship (Acts 3:11, 5:12). 3. This porch had a door or gate\nbelonging to it, but such as was seldom shut, except in declining\ntimes, or when men put themselves into a rage against those better\nthan themselves (2 Chron 29:7; Acts 21:28-30). 4. this gate of\nthis porch was called Beautiful, even the Beautiful gate of the\ntemple, and was that at which the lame man lay, to beg for an alms\nof them that went in thither to worship (Acts 3:1,2,10).\n\nNow then, since this porch was the common place of reception for\nall worshippers, and the place also where they laid the beggars,\nit looks as if it were to be a type of the church's bosom for\ncharity. Here the proselytes were entertained, here the beggars\nwere relieved, and received alms. These gates were seldom shut;\nand the houses of Christian compassion should be always open.\nThis therefore beautified this gate, as charity beautifies any\nof the churches. Largeness of heart, and tender compassion at the\nchurch-door, is excellent; it is the bond of perfectness (1 Cor\n12:31, 13:1-4; Heb 13:1-3; John 5:6,7; Col 3:14).\n\nThe church-porch to this day is a coming in for beggars, and perhaps\nthis practice at first was borrowed from the beggars lying at the\ntemple-gate. This porch was large, and so should the charity of\nthe churches be. It was for length the breadth of the temple, and\nof the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron\n3:4). The first might be to teach us in charity we should not be\nniggardly, but, according to the breadth of our ability, we should\nextend it to all the house; and that in our so doing, the very\nemblem of heaven is upon us, of which the holiest was a figure.\n'As we have therefore opportunity, let us do good unto all,' &c.\n(Gal 6:10).\n\nIt is a fine ornament to a true church to have a large church-porch,\nor a wide bosom, for reception of all that come thither to worship.[10]\nThis was commanded to the Jews, and their glory shone when they\ndid accordingly: 'And it shall come to pass, that in what tribe\nthe stranger sojourneth, there shall ye give him his inheritance,\nsaith the Lord God' (Eze 47:23).\n\nThis porch was, as I said, not only for length the breadth of the\ntemple, and so the length and breadth of the holiest; but it was, if\nI mistake not, for height far higher than them both: for the holy\nplace was but thirty cubits high, and the most holy but twenty;\nbut the porch was in height an hundred and twenty cubits. This\nbeautiful porch, therefore, was four times as high as was the\n[oracle in] temple itself (1 Kings 6:2,20; 2 Chron 3:4).\n\nOne excellent ornament, therefore, of this temple was, for that it\nhad a porch so high, that is, so famous for height; hence he says,\n'This house that is so high,' that is so famous for height. So high\nas to be seen afar off. Charity, if it be rich, runs up from the\nchurch like a steeple, and will be seen afar off; I say, if it be\nrich, large, and abounds. Christ's charity was blazed abroad; it\nwas so high no man could hide it: and the charity of the churches\nwill be seen from church to church, yea, and will be spoken of to\ntheir commendations in every place, if it be warm, fervent, and\nhigh (Mark 7:36-44; 2 Cor 8:24, 9:2,13,14).\n\nXXI. Of the ornaments of the porch of the Temple.\n\nThere were three things belonging to the porch, besides its height,\nthat were ornaments unto it. 1. It was overlaid within with gold.\n2. It had the pillars adjoined unto it. 3. It was the inlet into\nthe temple.\n\nFirst. It was overlaid with gold. Gold ofttimes was a type of grace,\nand particularly of the grace of love. That in Solomon's chariot\ncalled gold is yet again mentioned by the name love (Cant 3:9,10).\nAs it is in the church, the grace of love is as gold. It is the\ngreatest, the richest of graces, and that which abides for ever.\nHence they that show much love to saints are said to be rich (1\nTim 6:17-19). And hence charity is called a treasure, a treasure\nin the heavens (Luke 12:33,34). Love is a golden grace; let then\nthe churches, as the porch of the temple was, be inlaid with love,\nas gold.\n\nSecond. It had the pillars adjoined to it, the which, besides their\nstateliness, seem to be there typically to example. For there was\nseen, by the space of four cubits, their lily-work in the porch\n(1 Kings 7:19). Of their lily-work I spake before. Now that they\nwere so placed that they might be seen in the porch of the house,\nit seems to be for example, to teach the church, that she should\nlive without worldly care, as did the apostles, the first planters\nof the church. And let ministers do this; they are now the pillars\nof the churches, and they stand before the porch of the house;\nlet them also show their lily-work to the house, that the church\nmay learn of them to be without carefulness as to worldly things,\nand also to be rich in love and charity towards the brethren. A\ncovetous minister is a base thing, a pillar more symbolizing Lot's\nwife than an holy apostle of Jesus Christ; let them, since they\nstand at the door, and since the eyes of all in the porch are\nupon them, be patterns and examples of good works (1 Tim 6:10-12;\nTitus 2:7).\n\nThird. Another ornament unto this porch was, that it was an inlet\ninto the temple. Charity is it which receiveth orphans, that\nreceiveth the poor and afflicted into the church. Worldly love, or\nthat which is carnal, shuts up bowels, yea, and the church-doors\ntoo, against the poor of the flock; wherefore look that this kind\nof love be never countenanced by you. Crave that rather which is a\nfruit of the Spirit. O churches, let your ministers be beautified\nwith your love, that they may beautify you with their love; and\nalso be an ornament unto you, and to that Gospel they minister to\nyou, for Jesus Christ's sake.\n\nXXII. Of the ascent by which they went up into the porch of the\nTemple.\n\n1. This porch also had certain steps, by which they went up into\nthe house of the Lord. I know not directly the number of them;\nthough Ezekiel speaks something about it (Eze 40:38,39). Hence,\nwhen men went to worship in the temple, they were said to go UP\ninto the house of the Lord (Isa 38:22).\n\nThese steps, which were the ascent to the temple, were so curiously\nset, and also so finely wrought, that they were amazing to behold.\nWherefore, when the queen of Sheba, who came to prove Solomon's\nwisdom, saw 'the house which he had built,--and his ascent by which\nhe went up into the house of the Lord, she had no more spirit in\nher.' She was by that sight quite drowned, and overcome (1 Kings\n10:4,5).\n\n2. These steps, whether cedar, gold, or stone, yet that which added\nto their adornment was the wonderment of a queen. And whatever they\nwere made of, to be sure they were a shadow of those steps which\nwe should take to and in the house of God. Steps of God (Psa 85:13).\nSteps ordered by him (Psa 37:23). Steps ordered in his word (Psa\n119:133). Steps of faith (Rom 4:12) Steps of the Spirit (2 Cor\n12:18) Steps of truth (3 John 4). Steps washed with butter (Job\n29:6). Steps taken before, or in the presence of, God. Steps butted\nand bounded by a divine rule. These are steps indeed.\n\n3. There are therefore no such steps as these to be found any where\nin the world. A step to honour, a step to riches, a step to worldly\nglory, these are everywhere; but what are these to the steps by\nwhich men do ascend or go up to the house of the Lord!\n\nHe then that entereth into the house of the Lord is an ascending\nman; as it is said of Moses, he went up into the mount of God. It\nis ascending to go into the house of God. The world believe not\nthis; they think it is going downward to go up to the house of\nGod; but they are in a horrible mistake.\n\nThe steps then by which men went up into the temple are, and ought\nto be, opposed to those which men take to their lusts and empty\nglories. Hence such steps are said not only to decline from God,\nbut to take hold of the path to death and hell (Psa 44:18; Prov\n2:18, 5:5, 7:25-27).\n\nThe steps, then, by which men went up to the house of the Lord,\nwere significative of those steps which men take when they go to\nGod, to heaven, and glory: for these steps were the way to God, to\nGod in his holy temple.\n\nBut how few are there that, as the queen of the south, are taken\nwith these goodly steps! Do not most rather seek to push away our\nfeet from taking hold of the path of life, or else lay snares for\nus in the way? But all these notwithstanding, the Lord guide us\nin the way of his steps: they are goodly steps, they are the best.\n\nXXIII. Of the gate of the porch of the Temple.\n\n1. The porch, at which was an ascent to the temple, had a gate\nbelonging to it. This gate, according to the prophet Ezekiel, was\nsix cubits wide. The leaves of this gate were double, one folding\nthis way, the other folding that (Eze 40:48).\n\nNow here some may object, and say, Since the way to God by these\ndoor were so wide, why doth Christ say the way and gate is narrow?\n\nAnsw. The straitness, the narrowness, must not be understood of the\ngate simply, but because of that cumber that some men carry with\nthem, that pretend to be going to heaven. Six cubits! What is\nsixteen cubits to him who would enter in here with all the world on\nhis back? The young man in the gospel, who made such a noise for\nheaven, might have gone in easy enough; for in six cubits breadth\nthere is room: but, poor man, he was not for going in thither,\nunless he might carry in his houses upon his shoulder too, and\nnow the gate was strait (Mark 10:17-27). Wherefore he that will\nenter in at the gate of heaven, of which this gate into the temple\nwas a type, must go in by himself, and not with his bundles of\ntrash on his back;[11] and if he will go in thus, he need not fear\nthere is room. 'The righteous nation that keepeth the truth, they\nshall enter in' (Isa 26:2).\n\n2. They that enter in at the gate of the inner court must be clothed\nin fine linen: how then shall they go into the temple that carry\nthe clogs of the dirt of this world at their heels? 'Thus saith\nthe Lord God; No stranger uncircumcised in heart, nor uncircumcised\nin flesh, shall enter into my sanctuary' (Eze 44:9).\n\n3. The wideness therefore of this gate is for this cause here made\nmention of, to wit, to encourage them that would gladly enter\nthereat, according to the mind of God, and not to flatter them that\nare not for leaving of all for God.\n\n4. Wherefore let such as would go in remember that here is room,\neven a gate to enter in at six cubits wide. We have been all this\nwhile but on the outside of the temple, even in the courts of the\nhouse of the Lord, to see the beauty and glory that is there. The\nbeauty hereof made men cry out, and say, 'How amiable are thy\ntabernacles, O Lord of hosts! my soul longeth, yea, even fainteth\nfor the courts of the Lord'; and to say, 'a day in thy courts is\nbetter than a thousand' (Psa 84:1,2,&c.).\n\nXXIV. Of the pinnacles of the Temple.\n\n1. There were also several pinnacles belonging to the temple. These\npinnacles stood on the top aloft in the air, and were sharp, and\nso difficult to stand upon: what men say of their number and length\nI wave, and come directly to their signification.\n\n2. I therefore take those pinnacles to be types of those lofty airy\nnotions with which some men delight themselves, while they hover,\nlike birds, above the solid and godly truths of Christ. Satan\nattempted to entertain Christ Jesus with this type, and antitype,\nat once, when he set him on one of the pinnacles of the temple, and\noffered to thrust him upon a false confidence in God, by a false\nand unsound interpretation of a text (Matt 4:5,6; Luke 4:9-11).\n\n3. You have some men cannot be content to worship IN the temple, but\nmust be aloft; no place will serve them but pinnacles, pinnacles;\nthat they may be speaking in and to the air, that they may be promoting\ntheir heady notions, instead of solid truth; not considering that\nnow they are where the devil would have them be; they strut upon\ntheir points, their pinnacles; but let them look to it, there is\ndifficulty standing upon pinnacles; their neck, their soul, is in\ndanger. We read, God is in his temple, not upon these pinnacles\n(Psa 11:4; Hab 2:20).\n\n4. It is true, Christ was once upon one of these; but the devil\nset him there, with intent to have dashed him in pieces by a fall;\nand yet even then told him, if he would venture to tumble down,\nhe should be kept from dashing his foot against a stone. To be\nthere, therefore, was one of Christ's temptations; consequently\none of Satan's stratagems; nor went he thither of his own accord,\nfor he knew that there was danger; he loved not to clamber pinnacles.\n\n5. This should teach Christians to be low and little in their own\neyes, and to forbear to intrude into airy and vain speculations,\nand to take heed of being puffed up with a foul and empty mind.[12]\n\nXXV. Of the porters of the Temple.\n\n1. There were porters belonging to the temple. In David's time\ntheir number was four thousand men (1 Chron 23:5).\n\n2. The porters were of the Levites, and their work was to watch\nat every gate of the house of the Lord; at the gate of the outer\ncourt, at the gates of the inner court, and at the door of the\ntemple of the Lord (2 Chron 35:15).\n\n3. The work of the porters, or rather the reason of their watching,\nwas to look that none not duly qualified entered into the house\nof the Lord. 'He set,' saith the text, 'the porters at the gates\nof the house of the Lord, that none which was unclean in any thing\nshould enter in' (2 Chron 23:19).\n\n4. The excellency of the porters lay in these three things, their\nwatchfulness, diligence, and valour, to make resistance to those\nthat, as unfit, would attempt to enter those courts and the house\nof God (1 Chron 26:6; Mark 13:34).\n\n5. These porters were types of our gospel ministers, as they are\nset to be watchmen in and over the church, and the holy things\nof God. Therefore as Christ gives to every man in the church his\nwork, so he commands 'the porter to watch' (Isa 21:11; Eze 3:17,\n33:7; Acts 20:27-31; 2 Tim 4:5; Rev 2:2,3).\n\n6. Sometimes every awakened Christian is said to be a porter,\nand such at Christ's first knock open unto him immediately (Luke\n12:35-40).\n\n7. The heart of a Christian is also sometimes called the porter;\nfor that when the true shepherd comes to it, to him this porter\nopeneth also (John 10:3).\n\n8. This last has the body for his watch-house; the eyes and ears\nfor his port-holes; the tongue therewith to cry, Who comes there?\nas also to call for aid, when anything unclean shall attempt with\nforce and violence to enter in, to defile the house.\n\nXXVI. Of the charge of the porters of the Temple more particularly.\n\n1. The charge of the porters was, to keep their watch, in four\nsquare, even round about the temple of God. Thus it was ordained\nby David, before him by Moses, and after him by Solomon his son\n(1 Chron 9:24; Num 3; 2 Chron 23:19, 35:15).\n\n2. The porters had some of them the charge of the treasure-chambers;\nsome of them had the charge of the ministering vessels, even to\nbring them in and out by tale; also the opening and shutting of\nthe gates of the house of the Lord was a part of their calling and\noffice.\n\n3. I told you, the porters were types of our gospel ministers, as\nthey are watchmen in and over the house of God; and therefore in\nthat they were thus to watch round about the temple, what is it but\nto show how diligent Satan is, to see if he may get in somewhere,\nby some means, to defile the church of God; he goes round and round\nand round us, to see if he can find a hog-hole for that purpose.\n\n4. This also showeth that the church of itself, without its watchmen,\nis a weak, feeble, and very helpless thing. What can the lady or\nmistress do to defend herself against thieves and sturdy villains,\nif there be none but she at home? It is said, when the shepherd\nis smitten, the sheep shall be scattered. What could the temple\ndo without its watchmen?\n\n5. Again, in that the porters had charge of the treasure-chambers\nas it is (1 Chron 9:26), it is to intimate, that the treasures of\nthe gospel are with the ministers of our God, and that the church,\nnext to Christ, should seek them at their mouth. 'We have this\ntreasure in earthen vessels,' saith Paul, and they are 'stewards\nof the' manifold 'mysteries of God' (1 Cor 4:1; 2 Cor 4:7; 1 Peter\n4:10; Eph 4:11-13).\n\n6. These are God's true scribes, and bring out of their treasury\nthings new and old; or, as he saith in another place, 'At our gates,'\nthat is, where our porters watch, 'are all manner of pleasant\nfruits, which I have laid up for thee, O my beloved' (Cant 7:13;\nMatt 13:52).\n\n7. Further, some of them had charge of the ministering vessels, and\nthey were to bring them in and out by tale (1 Chron 9:28). (1.) If\nby ministering vessels you understand gospel ordinances, then you\nsee who has the charge of them, to wit, the watchmen and ministers\nof the word (Luke 1:12; 2 Thess 2:15; 2 Tim 2:2). (2.) If by\nministering vessels you mean the members of the church, for they\nare also ministering vessels, then you see who has the care of\nthem, to wit, the pastors, the gospel ministers. Therefore 'obey\nthem that have the rule over you--for they watch for your souls,\nas they that must give account; that they may do it with joy, and\nnot with grief, for that is unprofitable for you' (Heb 13:17).\n\n8. The opening of the gates did also belong to the porters, to\nshow that the power of the keys, to wit, of opening and shutting,\nof letting in and keeping out of the church, doth ministerially\nbelong to these watchmen (Matt 16:19; Heb 12:15).\n\n9. The conclusion is, then let the churches love their pastors, hear\ntheir pastors, be ruled by their pastors, and suffer themselves to\nbe watched over, and to be exhorted, counselled, and if need be,\nreproved, and rebuked by their pastors.[13] And let the ministers\nnot sleep, but be watchful, and look to the ordinances, to the\nsouls of the saints, and the gates of the churches. Watchman,\nwatchman, watch!\n\nXXVII. Of the doors of the Temple.\n\nNow we are come to the gate of the temple; namely, to that which\nlet out of the porch into the holy place.\n\n1. These doors or gates were folding, and they opened by degrees.\nFirst, a quarter, and then a half, after that three quarters, and\nlast of all the whole. These doors also hanged upon hinges of gold,\nand upon posts made of the goodly olive tree (1 Kings 6:33,34;\nEze 41:23,24).\n\n2. These doors did represent Christ, as he is the way to the Father,\nas also did the door of the tabernacle, at which the people were\nwont to stand when they went to inquire of God. Wherefore, Christ\nsaith, 'I am the door,' alluding to this, 'by me if any man enter\nhe shall be saved, and shall go in and out, and find pasture' (Exo\n33:9,10, 38:8, 40:12; Lev 1:3,4, 8:3,4,33, 15:14; Num 6:13,18,\n10:3, 25:6, 27:2; 1 Sam 2:22; John 10:9). (1.) 'I am the door.'\nThe door into the court, the door into the porch, the door into\nthe temple, the door into the holiest, the door to the Father. But\nnow we are at the door of the temple. (2.) And observe it, this\ndoor by Solomon was not measured as the door of the porch was:\nfor though the door into the court, and the door into the porch\nwere measured, to show that the right to ordinances and the inlet\ninto the church is to be according to a prescript rule, yet this\ndoor was not measured; to show that Christ, as he is the inlet to\nsaving grace, is beyond all measure, and unsearchable. Hence his\ngrace is called 'unsearchable riches,' and that above all we can\nask or think, for that it passeth knowledge (Eph 3:8,19,20).\n\n3. It is, therefore, convenient that we put a note upon this, that\nwe may distinguish rule and duty from grace and pardoning mercy;\nfor as I said, though Christ, as the door to outward privileges,\nis set forth by rule and measure; yet, as he is the door to grace\nand favour, never creature, as yet, did see the length and breadth\nof him (Eph 3:17,19).[14]\n\n4. Therefore, I say, this gate was not measured; for what should\na rule do here, where things are beyond all measure?\n\n5. This gate being also to open by degrees, is of signification\nto us; for it will be opening first by one fold, then by another,\nand yet will never be set wide, wide open, until the day of judgment.\nFor then, and not till then, will the whole of the matter be open.\n'For now we see through a glass, darkly; but then face to face:\nnow I know in part, but then shall I know even as also I am known'\n(1 Cor 13:12).\n\nXXVIII. Of the leaves of this gate of the Temple.\n\nThe leaves of this gate or door, as I told you before, were folding,\nand so, as was hinted, has something of signification in them.\nFor by this means a man, especially a young disciple, may easily\nbe mistaken; thinking that the whole passage, when yet but a part\nwas open; whereas, three parts might be yet kept undiscovered to\nhim. For these doors, as I said before, were never yet set wide\nopen; I mean, in the antitype; never man yet saw all the riches\nand fulness which is in Christ. So that I say, a new comer, if he\njudged by present sight, especially if he saw but little, might\neasily be mistaken; wherefore such, for the most part, are most\nhorribly afraid that they shall never get in thereat. How sayest\nthou, young comer, is not this the case with thy soul? So it seems\nto thee that thou art too big, being so great, so tun-bellied a\nsinner. But, O thou sinner, fear not, the doors are folding-doors,\nand may be opened wider, and wider again after that; wherefore,\nwhen thou comest to this gate, and imaginest there is not space\nenough for thee to enter, knock, and it shall be wider opened unto\nthee, and thou shalt be received (Luke 11:9; John 6:37). So, then,\nwhoever thou art that art come to the door, of which the temple\ndoor was a type, trust not to thy first conceptions of things, but\nbelieve there is grace abundant. Thou knowest not yet what Christ\ncan do, the doors are folding-doors. He can 'do exceeding abundantly\nabove all that we can ask or think' (Eph 3:20).\n\nThe hinges on which these doors do hang were, as I told you, gold;\nto signify that they both turned upon motives and motions of love,\nand also that the openings thereof were rich. Golden hinges the\ngate to God doth turn upon,\n\nThe posts on which these doors did hang were of the olive tree,\nthat fat and oily tree, to show that they do never open with\nlothness or sluggishness, as doors do whose hinges want oil. They\nare always oily, and so open easily and quickly to those who knock\nat them. Hence you read, that he that dwells in this house gives\nfreely, loves freely, and doth us good with all his heart. 'Yea,'\nsaith he, 'I will rejoice over them to do them good, and I will\nplant them in this land assuredly with my whole heart, and with my\nwhole soul' (Jer 3:12,14,22, 32:41; Rev 21:6, 22:17). Wherefore,\nthe oil of grace, signified by this oily tree, or these olive-posts,\non which these doors do hang, do cause that they open glibly or\nfrankly to the soul.\n\nXXIX. What the doors of the Temple were made of.\n\n1. The doors of the temple were made of fir; that is so sweet\nscented, and pleasant to the smell (1 Kings 6:34).\n\n2. Mankind is also often compared to the fir tree. As Isaiah 41:19,\n55:13, 60:13-17, 14:8.\n\n3. Now, since the doors of the temple were made of the same, doth\nit not show that the way into God's house, and into his favour,\nis by the same nature which they are of that thither enter, even\nthrough the veil, his flesh? (Heb 10:20). For this door, I mean the\nantitype, doth even say of himself, 'I Am like a green fir tree,\nfrom me is thy fruit found' (Hosea 14:8).\n\n4. This fir tree is Christ; Christ as man, and so as the way to the\nFather. The doors of the temple are also, as you see here, made of\nthe fir tree; even of that tree which was a type of the humanity\nof Jesus Christ. Consider Hebrews 2:14.\n\n5. The fir tree is also the house of the stork, that unclean bird,\neven as Christ is a harbour and shelter for sinners. As for the\nstork, saith the text, the fir tree is her house; and Christ saith\nto the sinners that see their want of shelter, 'Come unto me, and\nI will give you rest.' He is a refuge for the oppressed, a refuge\nin time of trouble (Deut 14:18; Lev 11:19; Psa 104:17, 84:2,3; Matt\n11:27,28; Heb 6:17-20). He is, as the doors of fir of the temple,\nthe inlet to God's house, to God's presence, and to a partaking of\nhis glory. Thus God did of old, by similitudes, teach his people\nhis way.\n\nXXX. How the doors of the Temple were adorned.\n\nAnd Solomon carved upon the doors 'cherubims, and palm trees, and\nopen flowers, and covered them with gold' (1 Kings 6:35; Eze 41:25).\n\nFirst. He carved cherubims thereon. These cherubims were figures\nor types of angels, and forasmuch as they were carved here upon\nthe door, it was to show,\n\n1. What delight the angels take in waiting upon the Lord, and in\ngoing at his bidding, at his beck. They are always waiting like\nservants at the door of their Lord's house.\n\n2. It may be also to show how much pleased they are to be where\nthey may see sinners come to God. For 'there is joy in the presence\nof the angels of God over one sinner that repenteth,' and comes to\nGod by Christ for mercy (Luke 15:10).\n\n3. They may be also placed here to behold with what reverence or\nirreverence those that come hither to worship do behave themselves.\nHence Solomon cautions those that come to God's house to worship,\nthat they take heed to their feet, because of the angels. Paul\nalso says, Women must take heed that they behave themselves in\nthe church as they should, and that because of the angels (Eccl\n5:1,2,6; 1 Cor 11:5,6,10).\n\n4. They may also be carved upon the temple doors, to show us\nhow ready they are, so soon as any poor creature comes to Christ\nfor life to take the care and charge of its conduct through this\nmiserable world. 'Are they not all ministering spirits, sent forth\nto minister for them who shall be heirs of salvation?' (Heb 1:14).\n\n5. They may also be carved here, to show that they are ready, at\nChrist's command, to take vengeance for him upon those that despise\nhis people and hate his person. Hence he bids the world take heed\nwhat they do to his 'little ones,' for 'their angels do always\nbehold the face of their Father which is in heaven,' and are ready\nat the door to run at his bidding (Matt 18:10).\n\n6. Or lastly, they may be carved upon these doors, to show that\nChrist Jesus is the very supporter and upholder of angels, as well\nas the Saviour of sinful man. For as he is before all things, so\nby him all things consist; angels stand by Christ, men are saved\nby Christ, and therefore the very cherubims themselves were carved\nupon these doors, to show they are upheld and subsist by him (1\nCor 8:6; Col 1:17; Heb 1:3).\n\nSecond. Again, as the cherubims are carved here, so there were palm\ntrees carved here also. The palm tree is upright, it twisteth not\nitself awry (Jer 10:5).\n\n1. Apply this to Christ, and then it shows us the uprightness of\nhis heart, word, and ways with sinners. 'Good and upright is the\nLord, therefore will he teach sinners in the way'; in at the door\nto life (Psa 25:8, 92:15).\n\n2. The palm or palm tree is also a token of victory; and as placed\nhere, it betokeneth the conquest that Christ, the door, should get\nover sin, death, the devil, and hell for us (Rom 7:24, 8:37; 1 Cor\n15:54-57; Rev 7:9-11).\n\n3. If we apply the palm tree to the church, as we may, for she\nalso is compared thereto (Cant 7:8-10), then the palm tree may be\ncarved here to show, that none but such as are upright of heart and\nlife shall dwell in the presence of God. 'The hypocrite,' says Job,\n'shall not come before him.' 'The upright,' says David, 'shall not\ndwell in thy presence' (Job 13:16; Psa 140:13). They are they that\nare clothed in white robes, which signifies uprightness of life,\nthat stand before the Lamb with 'palms in their hands' (Rev 7:9).\n\nThird. There were also carved upon these doors open flowers; and\nthat to teach us that here is the sweet scent and fragrant smell;\nand that the coming soul will find it so in Christ, this door. 'I\nAM,' saith he, 'the rose of Sharon, and the lily of the valleys.'\nAnd again, 'His cheeks are as a bed of spices, as sweet flowers:\nhis lips like lilies, dropping sweet smelling myrrh' (Cant 2:1,\n5:13). Open flowers. Open flowers are the sweetest, because full\ngrown, and because, as such, they yield their fragrancy most\nfreely. Wherefore, when he saith upon the doors are open flowers,\nhe setteth Christ Jesus forth in his good savours, as high as by\nsuch a similitudes he could; and that both in name and office.\nFor open flowers lay, by their thus opening themselves before us,\nall their beauty also most plainly before our faces. There are\nvarieties of beauty in open flowers, the which they also commend\nto all observers. Now, upon these doors, you see, are open flowers,\nflowers ripe, and spread before us, to show that his name and\noffices are savoury to them that by him do enter his house to God\nhis Father (Cant 1:1-4).\n\n'All these were overlaid with fine gold.' Gold is the most rich\nof all metals; and here it is said the doors, the cherubims, the\npalm trees, and open flowers, were overlaid therewith. And this\nshows, that as these things are rich in themselves, even so they\nshould be to us. We have a golden door to go to God by, and golden\nangels to conduct us through the world: we have golden palm trees\nas tokens of our victory, and golden flowers to smell on all the\nway to heaven.\n\nXXXI. Of the wall of the Temple.\n\nThe wall of the temple was 'ceiled with fir tree, which he overlaid\nwith fine gold, and set thereon palm trees and chains' (2 Chron\n3:5-7).\n\nThe walls were as the body of the house, unto which Christ alluded\nwhen he said, 'Destroy this temple, and in three days I will raise\nit up' (John 2:19). Hence to be, and worship in the temple, was a\ntype of being in Christ, and worshipping God by him. For Christ,\nas was said, is the great temple of God, in the which all the elect\nmeet, and in whom they do service to and for his Father.\n\nHence again the true worshippers are said to be in him, to speak in\nhim, to walk in him, to obey in him (2 Cor 2:14, 12:19; Col 2:6).\nFor, as of old, all true worship was to be found at the temple, so\nnow it is only found with Christ, and with them that are in him.\nThe promise of old was made to them that worshipped within these\nwalls. 'Unto them,' saith he, 'will I give in my house, and within\nmy walls,' to them that worship there in truth, 'a place, and a\nname, better than of sons and of daughters' (Isa 56:5).\n\nBut now, in New Testament times, 'all the promises of God in him are\nyea, and in him, amen unto the glory of God by us' (2 Cor 1:20).\nThis is yet further hinted to us in that it is said these wall s\nare ceiled with fir;[15] which, as was showed before, was a figure\nof the humanity of Jesus Christ.\n\nA wall is for defence, and so is the humanity of Jesus Christ. It\nis, was, and will be, our defence for ever. For it was that which\nunderwent and overcame the curse of the law, and that in which our\neverlasting righteousness is found. Had he not in that interposed,\nwe had perished for ever. Hence we are said to be reconciled to God\nin the body of his flesh through death (Col 1:19,20; Rom 5:8-10).\n\nNow, this wall was overlaid with fine gold. Gold here is a figure\nof the righteousness of Christ, by which we are justified in the\nsight of God. Therefore you read, that his church, as justified,\nis said to stand at his right hand in cloth of gold. 'Upon thy\nright hand did stand the queen in gold of Ophir.' And again, 'Her\nclothing is of wrought gold' (Psa 45:9,13). This the wall was\noverlaid with; this the body of Christ was filled with. Men, while\nin the temple, were clothed with gold, even with the gold of the\ntemple; and men in Christ are clothed with righteousness, the\nrighteousness of Christ. Wherefore this consideration doth yet\nmore illustrate the matter. In that the palm trees were set on\nthis wall, it may be to show that the elect are fixed in Jesus,\nand so shall abide for ever.\n\nChains were also carved on these walls, yea, and they were golden\nchains; there were chains on the pillars, and now also we find\nchains upon the walls. 1. Chains were used to hold one captive,\nand such Paul did wear at Rome, but he called them 'his bands in\nChrist.' 2. Chains sometimes signify great afflictions, which God\nlays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chains\nalso may be more mystically understood, as of those obligations\nwhich the love of God lays upon us, to do and suffer for him (Acts\n20:22). 4. Chains do sometimes signify beauty and comely ornaments.\n'Thy neck,' saith Christ to his spouse, 'is comely with chains\nof gold.' And again, 'I put bracelets upon thy hands, and a chain\non thy neck' (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains also\ndo sometimes denote greatness and honour, such as Daniel had when\nthe king made him the third ruler in the kingdom (Dan 5:7,16,29).\n\nNow all these are temple-chains, and are put upon us for good;\nsome to prevent our ruin, some to dispose our minds the better,\nand some to dignify and to make us noble. Temple-chains are brave\nchains. None but temple-worshippers must wear temple-chains.\n\nXXXII. Of the garnishing of the Temple with precious stones.\n\n'And he garnished the house with precious stones for beauty' (2\nChron 3:6,7). 1. This is another ornament to the temple of the Lord;\nwherefore, as he saith, it was garnished with them; he saith it\nwas garnished with them for beauty. The line[16] saith, garnished;\nthe margin saith, covered. 2. Wherefore, I think, they were fixed\nas stars, or as the stars in the firmament, so they were set in\nthe ceiling of the house, as in the heaven of the holy temple. 3.\nAnd thus fixed, they do the more aptly tell us of what they were\na figure; namely, of the ministerial gifts and officers in the\nchurch. For ministers, as to their gifts and office, are called\nstars of God, and are said to be in the hand of Christ (Rev 1:20).\n4. Wherefore, as the stars glitter and twinkle in the firmament\nof heaven, so do true ministers in the firmament of his church\n(1 Chron 29:2; John 5:35; Dan 12:3). 5. So that it is said again\nthese gifts come down from above, as signifying they distil their\ndew from above. And hence, again, the ministers are said to be\nset over us in the Lord, as placed in the firmament of his heaven\nto give a light upon his earth. 'There is gold and a multitude\nof rubies, but the lips of knowledge are a precious jewel' (Prov\n20:15).\n\nVerily, it is enough to make a man in this house look always upward;\nsince the ceiling above head doth thus glitter with precious\nstones. Precious stones, all manner of precious stones, stones\nof all colours. For there are divers gifts, differences of\nadministrations, and diversities of operations, 'but it is the same\nGod which worketh all in all' (1 Cor 12:4-6). Thus had the ceiling\nof this house a pearl here, and there a diamond; here a jasper,\nand there a sapphire; here a sardius, and there a jacinth; here\na sardonyx, and there an amethyst. 'For to one is given by the\nSpirit the word of wisdom, to another the word of knowledge'; to\none the gift of healing, to another faith; to this man to work\nmiracles, to that a spirit of prophecy; to another the discerning\nof spirits, to another divers kinds of tongues (1 Cor 12:8-11).\n\nHe also overlaid the house, beams, posts, walls, doors, &c., and\nall with gold. O what a beautiful house the temple was; how full\nof glory was it! And yet all was but a shadow, a shadow of things\nto come, and which was to be answered in the church of the living\nGod, the pillar and ground of truth, by better things than these.\n\nXXXIII. Of the windows of the Temple.\n\n'And for the house, he made windows of narrow lights' (1 Kings\n6:4). There were windows of this house, windows for the chambers\nand windows round about (Eze 40:16,22-25,29,33,36). These windows\nwere of several sizes, but all narrow, narrow without, but wide\nwithin; they also were finely wrought, and beautified with goodly\nstones (Isa 54:12).\n\n1. Windows, as they are to a house an ornament, so also to it they\nare a benefit. 'Truly the light is sweet, and a pleasant thing\nit is for the eyes to behold the sun' (Eccl 11:7). The window is\nthat which Christ looks forth at, the window is that which the\nsun looks in at (Cant 2:9).\n\n2. By the light which shines in at the window we also see to make\nand keep the house clean, and also to do what business is necessary\nthere to be done. 'In thy light shall we see light'; light to do\nour duty, and that both to God and man.\n\n3. These windows therefore were figures of the written word, by and\nthrough which Christ shows himself to his, and by which we also\napprehend him. And hence the Word of God is compared to a glass\nthrough which the light doth come, and by which we see not only\nthe beams of the sun, but our own smutches also (2 Chron 30:18;\nJames 1:23-25).\n\n4. The lights indeed were narrow, wherefore we see also through\ntheir antitype but darkly and imperfectly. 'Now we see through a\nglass darkly,' or, as in a riddle, now we know but in part (1 Cor\n13:12).\n\n5. Their windows and their light are but of little service to those\nthat are without; the world sees but little of the beauty of the\nchurch by the light of the written Word, though the church, by\nthat light, can see the dismal state of the world, and also how\nto avoid it.\n\nXXXIV. Of the chambers of the Temple.\n\nIn the temple Solomon made chambers (1 Kings 6:5).\n\n1. The chambers were of several sizes; some little, some large;\nsome higher, some lower; some more inward, and some outward.\n\n2. These chambers were for several services; some were for rests,\nsome to hide in, some to lay up treasure in, and some for solace\nand delight (2 Chron 3:9; Eze 40:7, 41:5,9-11; 2 Chron 31:11,12).\nThey were for resting-places. Here the priests and porters were\nwont to lodge. They were for hiding-places. Here Jehoshabeath hid\nJoash from Athaliah the term of six years (2 Kings 11:3). They\nwere also to lay the temple treasure, or dedicated things in, that\nthey might be safely kept there for the worshippers (Ezra 8:29).\nAnd some of them were for solace and delight; and, I must add,\nsome for durable habitation. Wherefore in some of them some dwelt\nalways, yea, their names dwelt there when they were dead.\n\n(1.) Those of them which were for rest, were types of that rest\nwhich by faith we have in the Son of God, and of that eternal rest\nwhich we shall have in heaven by him (Matt 11:28; Heb 4:3). (2.)\nThose chambers which were for hiding and security, were types of\nthat safety which we have in Christ from the rage of the world\n(Isa 26:20). (3.) Those chambers which were for the reception of\nthe treasures and dedicated things were types of Christ, as he is\nthe common store-house of believers. 'For it pleased the Father,\nthat in him should all fulness dwell'; 'and of his fulness we all\nreceive, and grace for grace' (John 1:16; Col 1:19). (4.) Those\nchambers that were for solace and delight, were types of those\nretirements and secret meetings of Christ with the soul, where\nhe gives it his embraces, and delights her with his bosom and\nravishing delights. 'He brought me,' said she, 'into his chambers,'\n'into the chamber of her that conceived me,' and there he gave\nher his love (Cant 1:4, 3:4).\n\nThe chambers which were for durable dwelling-places were types of\nthose eternal dwelling-places which are in the heavens, prepared\nof Christ and the Father, for them that shall be saved (John\n14:1-4; 2 Cor 5:1-4). This it is to 'dwell on high,' and to be\nsafe from fear of evil! Here therefore you see are chambers for\nrest, chambers for safety, chambers for treasure, chambers for\nsolace, and chambers for durable habitations. O the rest and peace\nthat the chambers of God's high house will yield to its inhabitants\nin another world! Here they will 'rest from their labours,' 'rest\nin their beds,' rest with God, rest from sin, temptation, and all\nsorrow (Rev 14:13; Isa 57:1,2; 2 Thess 1:7). God therefore then\nshall wipe all tears from our eyes, even when he comes out of his\nchamber as a bridegroom, to fetch his bride, his wife unto him\nthither, to the end they may have eternal solace together. O these\nare far better than the chambers of the south!\n\nXXXV. Of the stairs by which they went up into the chambers of the\nTemple.\n\nThere were stairs by which men went up into these chambers of the\ntemple, and they were but one pair, and they went from below to\nthe first, and so to the middle, and thence to the highest chambers\nin the temple (1 Kings 6:8; Eze 41:7).\n\n1. These stairs were winding; so that they turned about, that did\ngo up them. So then, he that assayed to go into these chambers,\nmust turn with the stairs, or he could not go up, no, not into\nthe lowest chambers.\n\n2. These stairs therefore were a type of a two-fold repentance.\nThat by which we turn from nature to grace, and that by which we\nturn from the imperfections which attend a state of grace to glory.\nHence true repentance, or the right going up these turning stairs,\nis called repentance to salvation; for true repentance stoppeth\nnot at the reception of grace; for that is but a going up these\nstairs to the middle chambers (2 Cor 7:10).\n\nThus, therefore, the soul, at its going up these stairs, turns and\nturns, till it enters the doors of the highest chambers. It groans,\nthough in a state of grace, because that is not the state of glory.\nI count then, that from the first to the middle chambers may be\na type of turning from nature to grace. But from the middle to\nthe highest, these stairs may signify a turning still from the\nimperfections and temptations that attend a state of grace, to that\nof immortality and glory (2 Cor 5:1-9).\n\nFor as there are turning stairs, form the lowest to the middle\nchambers, so the stairs from thence still turn, and so will do,\ntill you come to the highest chambers. I do not say that they that\nhave received grace, do repent they received grace; but I say they\nthat have received grace, are yet sorry that grace is not consummate\nin glory; and hence they are for going up thither still, by these\nturning stairs; yea, they cannot rest below, as they would, till\nthey ascend to the highest chambers. 'O wretched man that I am!'\nAnd 'in this we groan earnestly,' is the language of gracious\nsouls (Rom 7:24; 2 Cor 5:1-3). True, every one doth not do thus\nthat comes into the temple of God; many rest below stairs, they\nlike not to go turning upward. Nor do I believe that all that bid\nfair for ascending to the middle chambers, get up to the highest\nstories, to his stories in the heavens. Many in churches, who\nseem to be turned from nature to grace, have not the grace to go\nup, turning still; but rest in that show of things, and so die\nbelow a share in the highest chambers.\n\nAll these things are true in the antitype, and, as I think,\nprefigured by these turning stairs to the chambers of the temple.\nBut this turning, and turning still, displeases some much; they\nsay it makes them giddy; but I say, there is no way like this, to\nmake a man stand steady; stedfast in the faith, and with boldness\nin the day of judgment. For he has this seated in his heart; I went\nup by the turning stairs, till I came to the highest chambers. A\nstrait pair of stairs are like that ladder by which men ascend to\nthe gallows; they are the turning ones that lead us to the heavenly\nmansion-houses. Look, therefore, you that come into the temple\nof God to worship, that you stay not at the foot of these turning\nstairs, but go up thence; yea, up them, and up them, and up\nthem, till you come to the view of the heavens; yea, till you are\npossessed of the highest chambers! How many times has God, by the\nScripture, called upon you to TURN, and told you, you must turn\nor die! and now here he has added to his call a figure, by placing\na pair of turning stairs in his temple, to convict your very senses,\nthat you must TURN, if you mean to go up into his holy chambers,\nand so into his eternal mansion-houses; and look that you turn to\npurpose; for every turning will not serve. Some turn, but not to\nthe Most High; and so turn to no purpose.\n\nXXXVI. Of the molten sea that was in the Temple.\n\nThere was also a molten sea in the temple; it was made of brass,\nand contained three thousand baths (2 Chron 4:2-10). [17] This\nsea was for the priests to wash in when they came into the temple\nto accomplish the service of God; to wash their hands and feet\nat, that they might not, when they came thither, die for their\nunpreparedness. The laver also which was in the wilderness was of\nthe same use there (Exo 30).\n\n1. It was, as may be supposed, called a sea, for that it was large\nto contain; and a sea of brass, for that it was made thereof. It\nis called in Revelation a sea of glass, alluding to that in the\nwilderness, which was made of the brazen looking-glasses of women\nthat came to worship at the door of the tabernacle (Rev 4:6, 15:2;\nExo 38:8).\n\n2. It was also said to be molten, because it was made of that\nfashion, by fire; and its antitype therefore is said to be a sea\nof glass mingled with fire (Rev 15:2). (1.) This sea was a figure\nof the word of the gospel, in the cleansing virtue of it; which\nvirtue then it has when mingled with the fire of the Holy Ghost.\nAnd to this Christ alludes, when he saith, 'Now ye are clean\nthrough the word which I have spoken unto you' (John 15:3). (2.)\nIt was a figure of the word, without mixture of men's inventions;\nhence it is called 'pure water.' Having your 'bodies washed with\npure water.' And again, He sanctifies and cleanseth his church\n'with the washing of water by the word' (Eph 5:26; Titus 3:5). All\nthese places are an allusion to the molten sea, at which of old\nthey washed when they went into the temple to worship. Therefore,\nsaith he, being washed, let us draw near to God (Heb 10:22).\n\n3. This sea from brim to brim was complete ten cubits; perhaps to\nshow that there is as much in the word of the gospel to save, as\nthere is in the ten[18] words to condemn.\n\n4. From under this sea round about appeared oxen, ten in a cubit\ndid compass it round about (2 Chron 4:3). Understand by these oxen\nministers, for to them they are compared in 1 Corinthians 9:8-10.\nAnd then we are taught whence true ministers come; to wit, from\nunder the power of the gospel, for this sea breeds gospel ministers,\nas the waters breed fish.\n\n5. It is also said in the text, that these oxen were cast when the\nsea was cast; insinuating that when God ordained a word of grace\nto save us, he also in his decree provided ministers to preach it\nto us to that end. Paul tells us, that he was made a minister of\nthe gospel, 'according to God's eternal purpose which he purposed\nin Christ Jesus our Lord' (Eph 3:9-11; Col 1:25).\n\n6. This sea is said to have a brim like the brim of a cup. To invite\nus as well to drink of its grace, as to wash in its water. For the\nword and Spirit when mixed, has not only a cleansing, but a saving\nquality in it (2 Chron 4:1-5; 1 Cor 15:1,2).\n\n7. This brim was wrought with lilies, or was like a lily flower;\nto show how they should grow and flourish, and with what beautiful\nrobes they should be adorned, who were washed, and did drink of\nthis holy water. Yea, that God would take care of them, as he also\ndid of lilies, and would not fail to bestow upon them what was\nnecessary for the body, as well as for the soul (Matt 6:28-34).\n\nXXVII. Upon what the molten sea stood in the Temple.\n\n1. This molten sea stood upon the backs of twelve brazen bulls or\noxen (2 Chron 4:4).\n\n2. These oxen, as they thus stood, looked three towards the north,\nthree towards the west, three towards the east, and three towards\nthe south.\n\n3. These twelve oxen were types of the twelve apostles of the Lamb,\nwho, as these beasts, stood looking into the four corners of the\nearth, and were bid to go preach the gospel in all the world.\n\n4. They were compared to oxen, because they were clean; for the ox\nwas a clean beast. Hence the apostles are called holy. They were\ncompared to oxen, because the ox is strong; and they also were\nmighty in the word (Prov 14:4; 2 Cor 12:12).\n\n5. The ox will not lose what he has got by drawing; he will not\nlet the wheels go back; so the apostles were set to defend, and\nnot let that doctrine go back, which they had preached to others;\nnor did they, they delivered it pure to us.\n\n6. One of the cherubs of which you read in the vision had a face\nlike an ox, to show that the apostles, these men of the first order,\nare most like the angels of God (Eze 1:10).\n\n7. In that they stood with their faces every way, it was, as I\nsaid, to show how the apostles should carry the gospel into all\nthe world (Matt 28:19,20; Mark 16:15-18).\n\n8. And observe, just as these oxen were placed looking in the temple\nevery way, even so stand open the gates of the New Jerusalem to\nreceive those that by their doctrine should be brought into it.\n'And they shall come from the east, and from the west, and from\nthe north, and from the south, and shall sit down in the kingdom\nof God' (Luke 13:29; Rev 21:13,14).\n\n9. These oxen bear this molten sea upon their backs, to show that\nthey should be the foundation workmen of the gospel, and that it\nought not to be removed, as was the molten sea of old, from that\nbasis to another.\n\n10. It is also said concerning those oxen that thus did bear this\nmolten sea, that all their hinder parts were inwards, that is,\ncovered by that sea that was set upon their backs; their hinder\nparts, or, as the apostle has it, 'our uncomely parts' (1 Cor\n13:23,24).\n\n11. And, indeed, it becomes a gospel minister to have his uncomely\nparts covered with that grace which by the gospel he preached unto\nothers. As Paul exhorts Timothy to take heed unto himself, and to\nhis doctrine (1 Tim 4:6).\n\n12. But alas! there are too, too many who, can they but have their\nhands covered with a few gospel notions, care not though their\nhinder parts are seen of all the world. But such are false ministers;\nthe prophet calls them 'the tail.' 'The prophet that speaketh lies,\neither by word or with his feet, he is the tail' (Isa 9:15; Prov\n6:12,13).\n\n13. But what a shame is it to hide his head under this molten sea,\nwhile his hinder parts hang out. Such an one is none of Christ's\noxen; for they, with honour to their Master, show their heads before\nall the world, for that their hinder parts are inward, covered.\n\n14. Look to thy hinder parts, minister, lest, while thy mouth doth\npreach the gospel, thy nakedness and shame be seen of those which\nhear thee. For they that do not observe to learn this lesson\nthemselves, will not teach others to believe the Word, nor to live\na holy life; they will learn of them to show their shame, instead\nof learning to be holy.\n\nXXXVIII. Of the lavers of the Temple.\n\nBesides this molten sea, there were ten lavers in the temple; five\nof which were put on the right side, and five also on the left (2\nChron 4:6).\n\n1. Of their fashion and their furniture, you may see (1 Kings 7:38).\nThese lavers, as the molten sea, were vessels which contained\nwater; but they were not of the same use with it. True, they were\nboth to wash in; the sea to wash the worshippers, but the lavers to\nwash the sacrifice. 'He made the ten lavers to wash in them such\nthings as they offered for the burnt-offering, but the sea was for\nthe priests to wash in' (2 Chron 4:6). 2. The burnt-offering was\na type of the body of Christ, which he once offered for our sins;\nand the fire on which the sacrifice was burned, a type of the\ncurse of the law which seized on Christ when he gave himself a\nransom for us. For, therefore, that under the law was called the\nburnt-offering, because of the burning upon the altar (Lev 6:9).\n\nBut what, then, must we understand by these lavers, and by this\nsacrifice being washed in them, in order to its being burned upon\nthe altar?\n\nI answer, Verily, I think that the ten lavers were a figure of\nthe ten commandments; in the purity and perfection of Christ's\nobedience to which he became capable of being made a burnt-offering,\nacceptable to God for the sins of the people. Christ was made under\nthe law, and all his acts of obedience to God for us were legal,\nand his living thus a perfect legal life was his washing his\noffering in these ten lavers, in order to his presenting it upon\nthe altar for our sins. The lavers went upon wheels, to signify\nwalking feet; and Christ walked in the law, and so became a clean\noffering to God for us. The wheels were of the very same as were\nthe lavers, to show that Christ's obedience to the law was of\nthe same, as to length and breadth, with its commands and demands\nto their utmost tittle and extent. The inwards and legs of the\nburnt-offering were to be washed in these lavers (Lev 1:9,13; 2\nChron 4:6); to show that Christ should be pure and clean in heart\nand life.\n\nWe know that obedience, whether Christ's or ours, is called 'a\nwalking in the way,' typified by the lavers walking upon their\nwheels. But I mean not by Christ, his washing of his offering, that\nhe had any filthiness cleaving to his nature or obedience; yet\nthis I say, that so far as our guilt laid upon him could impede,\nso far he wiped it off by washing in these lavers. For his offering\nwas to be without blemish, and without spot to God. Hence it is\nsaid, he sanctified himself in order to his suffering. 'And being\nmade perfect, he became the author of eternal salvation unto all\nthem that obey him' (John 17:19; Heb 5:6-10).\n\nFor albeit he came holy into the world, yet that holiness was but\npreparatory to that by which he sanctified himself, in order to his\nsuffering for sin. That, then, which was his immediate preparation\nfor his suffering was his obedience to the law, his washing in\nthese lavers. He, then, first yielded complete obedience to the\nlaw on our behalf, and then, as so qualified, offered his washed\nsacrifice for our sins without spot to God. Thus, therefore, he\nwas our burnt-offering washed in the ten lavers, that he might,\naccording to law, be accepted of the Lord.\n\nAnd he set five of the lavers on the right side of the house, and\nfive of them on the left. Thus were the ten divided, as the tables\nof the law, one showing our duty towards God, the other our duty\ntowards our neighbour; in both which the burnt-offering was washed,\nthat it might be clean in both respects. They might also be thus\nplaced, the better to put the people in mind of the necessity of the\nsanction of Christ according to the law, in order to his offering\nof himself an offering to God for us.\n\nXXXIX. Of the tables in the Temple.\n\n'He made also ten tables, and placed them in the temple, five on\nthe right hand,[19] and five on the left' (2 Chron 4:8).\n\nSome, if not all of these tables, so far as I can see, were they\non which the burnt-offering was to be cut in pieces, in order to\nits burning.\n\nThese tables were made of stone, of hewn stones, on which this\nwork was done (Eze 40:40-43). Now, since the burnt-offering was a\nfigure of the body of Christ, the tables on which this sacrifice\nwas slain must needs, I think, be a type of the heart, the stony\nheart, of the Jews. For had they not had hearts hard as an adamant,\nthey could not have done that thing.\n\nUpon these tables, therefore, was the death of Christ contrived,\nand this horrid murder acted; even upon these tables of stone. In\nthat they are called tables of hewn stone, it may be to show that\nall this cruelty was acted under smooth pretences, for hewn stones\nare smooth. The tables were finely wrought with tools, even as the\nheart of the Jews were with hypocrisy. But alas, they were stone\nstill; that is, hard and cruel; else they could not have been an\nanvil for Satan to forge such horrid barbarism upon. The tables\nwere in number the same with the lavers, and were set by them to\nshow what are the fruits of being devoted to the law, as the Jews\nwere, in opposition to Christ and his holy gospel. There flows\nnothing but hardness and a stony heart from thence. This was showed\nin its first writing; it was writ on tables of stone, figures of\nthe heart of man; and on the same tables, or hearts, was the death\nof Jesus Christ compassed.\n\nOne would think that the meekness, gentleness, or good deeds\nof Jesus Christ might have procured in them some relentings when\nthey were about to take away his life; but alas, their hearts were\ntables of stone! What feeling or compassion can a stone be sensible\nof? Here were stony hearts, stony thoughts, stony counsels, stony\ncontrivances, a stony law, and stony hands; and what could be\nexpected hence but barbarous cruelty indeed? 'If I ask you,' said\nChrist, 'ye will not answer me, nor let me go' (Luke 22:68).\n\nIn that these stony tables were placed about the temple, it supposeth\nthat they were temple-men, priests, scribes, rulers, lawyers,\n&c., that were to be the chief on whose hearts this murder was to\nbe designed, and by them enacted to their own damnation without\nrepentance.\n\nXL. Of the instruments wherewith this sacrifice was slain, and of\nthe four tables they were laid on in the Temple.\n\nThe instruments that were laid upon the tables in the temple were\nnot instruments of music, but those with which the burnt-offering\nwas slain. 'And the four tables were of hewn stone for the\nburnt-offering: whereupon also they laid the instruments wherewith\nthey slew the burnt-offering and the sacrifice' (Eze 40:42,43).\n\nHere we are to take notice that the tables are the same, and some\nof them of which we spake before. That the instruments with which\nthey slew the sacrifice were laid upon these tables. The instruments\nwith which they slew the sacrifices, what were they but a bloody\naxe, bloody knives, bloody hooks, and bloody hands? For these we\nneed no proof; matter of fact declares it. But what were those\ninstruments a type of?\n\nAnsw. Doubtless they were a type of our sins. They were the bloody\naxe, the knife, and bloody hands that shed his precious blood.\nThey were the meritorious ones, without which he could not have\ndied. When I say ours, I mean the sins of the world. Though, then,\nthe hearts of the Jews were the immediate contrivers, yet they\nwere our sins that were the bloody tools or instruments which slew\nthe Son of God. 'He was wounded for our transgressions, he died\nfor our sins' (Isa 53; 1 Cor 15; Gal 1).\n\nO the instruments of us churls, by which this poor man was taken from\noff the earth! (Isa 32:7; Prov 30:14). The whip, the buffetings,\nthe crown of thorns, the nails, the cross, the spear, with the\nvinegar and gall, were all nothing in comparison of our sins. 'For\nthe transgression of my people was he stricken' (Isa 53:8). Nor\nwere the flouts, taunts, mocks, scorns, derisions, &c., with\nwhich they followed him from the garden to the cross, such cruel\ninstruments as these. They were our sins then, our cursed sins,\nby, with, and for the sake of which the Lord Jesus became a bloody\nsacrifice.\n\nBut why must the instruments be laid upon the tables?\n\n1. Take the tables for the hearts of the murderers, and the instruments\nfor their sins, and what place more fit for such instruments to\nbe laid upon? It is God's command that these things should be laid\nto heart, and he complains of those that do not do it (Isa 42:25,\n57:11).\n\n2. Nor are men ever like to come to good, until these instruments\nwith which the Son of God was slain indeed be laid to heart. And they\nwere eminently laid to heart even by them soon after; the effect\nof which was the conversion of thousands of them (Acts 2:36,37).\n\n3. Wherefore when it says these instruments must be laid upon the\nstony tables, he insinuates, that God would take a time to charge\nthe murder of his Son home upon the consciences of them that did\nthat murder, either to their conversion or condemnation. And is\nit not reason that they who did this horrid villany, should have\ntheir doings laid before their faces upon the tables of their\nheart? That they may look upon him whom they have pierced, and\nmourn (Zech 12:10; Rev 1:7).\n\n4. But these instruments were laid but upon some of the tables, and\nnot upon all the ten, to show that not all, but some of those, so\nhorrid, should find mercy of the Lord.\n\n5. But we must not confine these tables only to the hearts of the\nbloody Jews; they were our sins for the which he died. Wherefore\nthese instruments should be laid upon our tables too, and the Lord\nlay them there for good, that we also may see our horrid doings,\nand come bending to him for forgiveness!\n\n6. These instruments thus lying on the tables in the temple, became\na continual motive to God's people to repentance; for so oft as they\nsaw these bloody and cruel instruments, they were put in mind how\ntheir sins should be the cause of the death of Christ.\n\n7. It would be well also, if these instruments were at all times\nlaid upon our tables, for our more humbling for our sins in every\nthing we do, especially upon the Lord's table, when we come to\neat and drink before him. I am sure the Lord Jesus doth more than\nintimate, that he expects that we should do so, where he saith,\nWhen ye eat that bread, and drink that cup, do this in remembrance\nof me. In remembrance that I died for your sins, and consequently\nthat they were the meritorious cause of the shedding of my blood.\n\nTo conclude. Let all men remember, that these cruel instruments are\nlaid upon the table of their hearts, whether they see them there\nor no. 'The sin of Judah is written with a pen of iron, and with\nthe point of a diamond--upon the table of their heart' (Jer 17:1).\nA pen of iron will make letters upon a table made of stone, and\nthe point of a diamond will make letters upon glass. Wherefore\nin this saying, God informs us that if we shall forbear to read\nthese lines to our conversion, God will one day read them against\nus unto our condemnation.\n\nXLI. Of the candlesticks of the Temple.\n\n'And he made ten candlesticks of gold, according to their form,\nand set them in the temple, five on the right hand, and five on\nthe left' (2 Chron 4:7).\n\nThese candlesticks were made of gold, to show the worth and value\nof them. They were made after the form, or exact, according to\nrule, like those that were made in the tabernacle, or according to\nthe pattern which David gave to Solomon to make them by. Observe,\nthere was great exactness in these; and need there was of this\nhint, that men might see that every thing will not pass for a right\nordered candlestick with God (Exo 25:31-40; 1 Chron 28:15).\n\nThese candlesticks are said sometimes to be ten, sometimes seven,\nand sometimes one; ten here; seven, Revelation 1:12, 13, and one\nin Zechariah 4.[20] Ten is a note of multitude, and seven a note\nof perfection, and one a note of unity. Now, as the precious stones\nwith which the house was garnished were a type of ministerial gifts,\nso these candlesticks were a type of those that were to be the\nchurches of the New Testament; wherefore he says, 'The candlesticks\nwhich thou sawest are the seven churches' (Rev 1:12-20).\n\n1. The candlesticks were here in number ten, to show that Christ\nunder the New Testament would have as many gospel-churches. 'And\nI, if I be lifted up from the earth,' saith he, 'will draw all men\nunto me'; that is, abundance. For the children of the desolate,\nthat is, of the New Testament church, shall be many more than they\nof the Jews were (John 12:32; Gal 4:27).\n\n2. In that the candlesticks were set by the lavers and stony tables,\nit might be to show us, that Christ's churches should be much in\nconsidering, that Christ, though he was righteous, yet died for\nour sins; though his life was according to the holy law, yet our\nstony hearts caused him to die. Yea, and that the candlesticks\nare placed there, it is to show us also, that we should be\nmuch in looking on the sins by which we caused him to die; for\nthe candlesticks were set by those tables whereon they laid the\ninstruments with which they slew the sacrifice.\n\n3. These candlesticks being made according to form, seem not only\nto be exact as to fashion, but also as to work. For that in Exodus,\nwith its furniture, was made precisely of one talent of gold,\nperhaps to show, that Christ's true spouse is not to be a grain\nmore, nor a dram less, but just the number of God's elect. This\nis Christ's completeness, his fulness; one more, one less, would\nmake his body a monster.\n\n4. The candlestick was to hold the light, and to show it to all\nthe house; and the church is to let her light so shine that they\nwithout may see the light (Matt 5:15,16; Luke 8:16, 11:33, 12:35).\n\n5. To this end the candlesticks were supplied with oil-olive, a\ntype of the supply that the church hath, that her light may shine,\neven of the spirit of grace.\n\nXLII. Of the lamps belonging to the candlesticks of the Temple.\n\nTo these candlesticks belonged several lamps, with their flowers\nand their knops (Exo 25:33; 2 Chron 4:21).\n\n1. These lamps were types of that profession that the members of\nthe church do make of Christ, whether such members have saving\ngrace or not (Matt 25:1-7).\n\n2. These lamps were beautified with knops and flowers, to show how\ncomely and beautiful that professor is, that adorns his profession\nwith a suitable life and conversation.\n\n3. We read that the candlestick in Zechariah had seven lamps\nbelonging to it, and a bowl of golden oil[21] on the top; and that\nby golden pipes this golden oil emptied itself into the lamps,\nand all, doubtless, that the lamps might shine (Zech 4:2,12).\n\n4. Christ, therefore, who is the high-priest, and to whom it\nbelongs to dress the lamps, doth dress them accordingly. But now\nthere are a lamp-carriers of two sorts; such as have only oil in\ntheir lamps, and such as have oil in their lamps and vessels too,\nand both these belong to the church, and in both these Christ will\nbe glorified: and they should have their proper places at last.\nThey that have the oil of grace in their hearts, as well as\na profession of Christ in their hands, they shall go in with him\nto the wedding; but they who only make a profession, and have not\noil in their vessels, will surely miscarry at last (Matt 25).\n\n5. Wherefore, O thou professor! thou lamp-carrier! have a care and\nlook to thyself; content not thyself with that only that will maintain\nthee in a profession, for that may be done without saving grace.\nBut I advise thee to go to Aaron, to Christ, the trimmer of our\nlamps, and beg thy vessel full of oil of him--that is, grace--for\nthe seasoning of thy heart, that thou mayest have wherewith,\nnot only to bear thee up now, but at the day of the bridegroom's\ncoming, when many a lamp will go out, and many a professor be left\nin the dark; for that will to such be a woeful day (Lev 24:2; Matt\n25).\n\nSome there are that are neither for lamps nor oil for themselves;\nneither are they pleased if they think they see it in others. But\nthey that have lamps and they that have none, and they which would\nblow out other folk's light, must shortly appear to give an account\nof all their doings to God. And then they shall see what it is to\nhave oil in their vessels and lamps: and what it is to be without\nin their vessels, though it is in their lamps; and what a dismal\nthing it is to be a malignant[22] to either; but at present let\nthis suffice. XLIII. Of the shew-bread on the golden table in the\nTemple.\n\nThere was also shew-bread set upon a golden table in the temple\n(1 Kings 7:48). The shew-bread consisted of twelve cakes made of\nfine flour, two tenth deals[23] were to go to one cake, and they were\nto be set in order in two rows upon the pure table (Lev 24:5-9).\n\n1. These twelve loaves to me do seem to be a type of the twelve\ntribes under the law, and of the children of God under the gospel,\nas they present themselves before God, in and by his ordinances\nthrough Christ. Hence the apostle says, 'For we being many are one\nbread,' &c. (1 Cor 10:17). For so were the twelve cakes, though\ntwelve; and so are the gospel-saints, though many; for 'we, being\nmany, are one body in Christ' (Rom 12:5).\n\n2. But they were a type of the true church, not of the false. For\nEphraim, who was the head of the ten tribes in their apostacy, is\nrejected, as 'a cake not turned.' Indeed he is called a cake, as a\nfalse church may be called a church: but he is called 'a cake not\nturned,' as a false church is not prepared for God, nor fit to be\nset on the golden table before him (Hosea 7:8).\n\n3. These cakes or shew-bread were to have frankincense strewed\nupon them, as they stood upon the golden table, which was a type\nof the sweet perfumes of the sanctifications of the Holy Ghost; to\nwhich I think Paul alludes, when he says, 'The offering up of the\nGentiles might be acceptable' to God, 'being sanctified by the\nHoly Ghost' (Rom 15:16).\n\n4. They were to be set upon the pure table, new and hot; to show\nthat God delighted in the company of new and warm believers. 'I\nremember thee, the kindness of thy youth': 'when Israel was a child,\nthen I loved him' (Jer 2:2; Hosea 11:1). Men at first conversion\nare like to a cake well baked, and new taken from the oven; they\nare warm, and cast forth a very fragrant scent, especially when,\nas warm, sweet incense is strewed upon them.\n\n5. When the shew-bread was old and stale, it was to be taken away,\nand new and warm put in its place, to show that God has but little\ndelight in the service of his own people when their duties grow\nstale and mouldy. Therefore he removed his old, stale, mouldy\nchurch of the Jews from before him, and set in their rooms upon\nthe golden table the warm church of the Gentiles.\n\n6. The shew-bread, by an often remove and renewing, was continually\nto all them before the Lord in his house, to show us, that always,\nas long as ordinances shall be of use, God will have a new, warm,\nand sanctified people to worship him.\n\n7. Aaron and his sons were to eat the old shew-bread, to show that\nwhen saints have lived in the world as long as living is good for\nthem, and when they can do no more service for God in the world,\nthey shall yet be accepted of Jesus Christ; and that it shall be\nas meat and drink to him to save them from all their unworthinesses.\n\n8. The new shew-bread was to be set even on the Sabbath before\nthe Lord, to show with what warmth of love and affections God's\nservants should approach his presence upon his holy day.\n\nXLIV. Of the snuffers belonging to the candlesticks and lamps of\nthe Temple.\n\nAs there were candlesticks and lamps, so there were snuffers also\nprepared for these in the temple of the Lord. 'and the snuffers\nwere snuffers of gold' (1 Kings 7:50). 1. Snuffers. The use of\nsnuffers is to trim the lamps and candles, that their lights may\nshine the brighter. 2. Snuffers, you know, are biting, pinching\nthings; but use them well, and they will prove not only beneficial\nto those within the house, but profitable to the lights.\n\nSnuffers, you may say, of what were they a type?\n\nAnsw. If our snuffs are our superfluities of naughtiness, our\nsnuffers then are those righteous reproofs, rebukes, and admonitions,\nwhich Christ has ordained to be in his house for good; or, as the\napostle hath it, for our edification; and perhaps Paul alludes\nto these when he bids Titus to rebuke the Cretians sharply, that\nthey might be sound in the faith (Titus 1:12,13). As who should\nsay, they must use the snuffers of the temple to trim their lights\nwithal, if they burn not well. These snuffers therefore are of\ngreat use in the temple of God; only, as I said, they must be used\nwisely. It is not for every fool to handle snuffers at or about\nthe candles, lest perhaps, instead of mending the light, they put\nthe candle out. And therefore Paul bids them that are spiritual\ndo it (Gal 6:1). My reason tells me, that if I use these snuffers\nas I should, I must not only endeavour to take the superfluous\nsnuff away, but so to do it, that the light thereby may be mended;\nwhich then is done if, as the apostle saith, I use sharpness to\nedification, and not for destruction (1 Cor 5:4,5; 2 Cor 13:10).\n\nAre not the seven churches in Asia called by name of candlesticks?\nAnd why candlesticks, if they were not to hold the candles?\nAnd candles must have snuffers therewith to trim the lights. And\nChrist, who is our true Aaron, in those rebukes which he gave\nthose churches, alluding to these snuffers, did it that their\nlights might shine the brighter (Rev 2, 3). Wherefore, as he used\nthem, he did it still with caution to their light, that it might\nnot be impaired. For as he still thus trimmed these lamps, he yet\nencouraged what he saw would shine if helped. He only nipt the\nsnuff away.\n\nThus, therefore, he came to them with these snuffers in his hand,\nand trimmed their lamps and candlesticks (Rev 2:4,20, 3:2,15).\nThis should teach ministers, to whom it belongs under Christ to\nuse the snuffers well. Strike at the snuff, not at the light, in\nall your rebukes and admonitions; snuff not your lamps of a private\nrevenge, but of a design to nourish grace and gifts in churches.\nThus our Lord himself says he did, in his using of these snuffers\nabout these candlesticks. 'As many,' saith he, 'as I love, I rebuke\nand chasten; be zealous therefore, and repent' (Rev 3:19).\n\nTo conclude; Watchman, watch, and let not your snuffs be too long,\nnor pull them off with your fingers, or carnal reasonings, but with\ngodly admonitions, &c. Use your snuffers graciously, curb vice,\nnourish virtue; so you will use them well, and so your light will\nshine to the glory of God.[24]\n\nXLV. Of the snuff-dishes that were with the snuffers in the Temple.\n\nAs there were snuffers, so there were also snuff-dishes in the\ntemple; 'and they were also made of gold' (Exo 25:38; 37:23; Num\n4:9). The snuff-dishes were those in which the snuffs were put when\nsnuffed off, and by which they were carried forth of the temple.\nThey therefore, as the snuffers are, are of great use in the temple\nof God. 1. By them the golden floor of the temple is kept from\nbeing daubed by the snuffs. 2. By them also the clean hands of\nthose that worship there are kept from being defiled. 3. By them\nalso the stinks of the snuffs are soonest suppressed in the temple;\nand consequently the tender noses of them that worship there\npreserved from being offended.\n\nSnuffs, you know, are daubing things, stinking things, nauseous\nthings; therefore we must take heed that they touch not this floor\non which we walk, nor defile the hands which we lift up to God,\nwhen we come to worship him. But how must this be done, but as we\ntake them off with the snuffers, and put them in these snuff-dishes?\nSome are for being at the snuffs with their fingers, and will also\ncast them at their feet, and daub the floor of God's holy house;\nbut usually such do burn as well as defile themselves. But is it\nnot a shame for a man to defile himself with that vice which he\nrebuketh in another? Let us then, while we are taking away the\nsnuffs of others, hate even the garment spotted by the flesh, and\nlabour to carry such stink with the snuff-dishes out of the temple\nof God.\n\nSnuff-dishes, you may say, what are they?\n\nI answer, If sins are the snuffs, and rebukes and admonitions the\nsnuffers; then, methinks, repentance, or, in case that be wanting,\nthe censures of the church, should be the snuff-dishes. Hence,\nrepentance is called a church-cleansing grace, and the censures of\nthe church a purging out of the old leaven, and making it a new\nlump (1 Cor 5:2; 2 Cor 7:11).\n\nAh! were these snuff-dishes more of use in the churches, we should\nnot have this man's snuff defile that man's fingers as it doth.\nNor would the temple of God be so besmeared with these snuffs,\nand be daubed as it is.\n\nAh! snuffs pulled off, lie still in the temple-floor, and there\nstink, and defile both feet and fingers, both the callings and\nconversations of temple-worshippers, to the disparaging of religion,\nand the making of religious worship but of low esteem with men;\nand all, I say, for want of the due use of these snuffers, and\nthese snuff-dishes, there. Nay, are not whole churches now defiled\nwith those very snuffs, that long since were plucked off, and all\nfor want of the use of these snuff-dishes, according to the Lord's\ncommandment. For you must know, that reproof and admonitions are\nbut of small use, where repentance, or church-censures, are not\nthereto annexed. When ministers use the snuffers, the people should\nhold the snuff-dishes.\n\nRound reproofs for sin, when they light upon penitent hearts, then\nbrave work is in the church: then the snuff is not only pulled\naway, but carried out of the temple of God aright, &c. And now the\nworship and worshippers shine like gold. 'As an ear-ring of gold,\nand an ornament of fine gold, so is a wise reprover upon an obedient\near' (Prov 25:12).\n\nMinisters, it appertains to you to use the snuffers, and to teach\nthe people to hold the snuff-dishes right (Acts 20:20,21; 2 Tim\n4:2). We must often be snuffed with these snuffers, or our light\nwill burn but dimly, our candle will also waste. Pray, therefore,\nO men of God, look diligently to your people. Snuff them as you see\nthere is need; but touch not their snuff with your white fingers;\na little smutch on YOU will be seen a great way. Remember also that\nyou leave them nowhere, but with these snuff-dishes, that the temple\nmay be cleared of them. Do with the snuff as the neat housewife\ndoth with the toad which she finds in her garden. She takes the\nfork, or a pair of tongs, and therewith doth throw it over the\npales. Cast them away, I say, with fear, zeal, care, revenge, and\nwith great indignation, and then your church, your conversation,\nyour fingers, and all, will be kept white and clean (2 Cor 7:11).\n\nXLVI. Of the golden tongs belonging to the Temple.\n\nThere were also tongs of gold used in the temple of old (1 Kings\n7:49). 1. These tongs were used about the altar, to order the\nfire there. 2. They were used too about the candlestick, and are\ntherefore called HIS tongs. 3. Perhaps there were tongs for both\nthese services; but of that the word is silent.\n\nBut what were they used about the candlestick to do?\n\nAnsw. To take holy fire from off the altar to light the lamps withal.\nFor the fire of the temple was holy fire, such as at first was\nkindled from heaven, and when kindled, maintained by the priests,\nand of that the lamps were lighted (Lev 9:24; 2 Chron 7:1). Nor\nwas there, upon pain of death, any other fire to be used there\n(Lev 10:1,2). These tongs, therefore, were used to take fire from\noff the altar to light the lamps and candlesticks withal. For to\ntrim the lights, and to dress the lamps, was Aaron's work day by\nday. He shall light and order the lamps upon the pure candlestick\nbefore the Lord, and Aaron did so. He lighted the seven lamps\nthereof, as the Lord commanded Moses (Exo 10:24,25; Lev 24:2,3;\nNum 8:3). What is a lamp or candlestick to us, if there be not\nlight thereon; and how lighted without fire, and how shall we take\nup coals to light the lamps withal, if we have not tongs prepared\nfor that purpose? With these tongs fire also was taken from off\nthe altar, and put into the censers to burn sweet incense with,\nbefore the Lord. The tongs then were of great use in the temple\nof the Lord.\n\nBut what were the tongs a type of?\n\nThe altar was a type of Christ; the fire of the Holy Ghost; and\nthese tongues were a type of that holy hand of God's grace, by\nwhich the coals, or several dispensations and gifts of the Holy\nGhost, are taken and given to the church, and to her members, for\nher work and profit in this world.\n\nTongs, we know, are used instead of fingers; wherefore Aaron's\ngolden tongs were a type of Christ's golden fingers (Can 5:14).\nIsaiah saith that one of the seraphims flew to him with 'a live\ncoal in his hand, which he had taken with the tongs from off the\naltar.' Here the type and antitype, to wit, tongs and hand, are\nput together (Isa 6:6). But the prophet Ezekiel, treating of like\nmatters, quite waives the type, the tongs, and speaketh only of\nthis holy land; 'And he spake unto the man clothed with linen,\nand said, Go in between the wheels under the cherub'--where the\nmercy-seat stood, where God dwelt (Exo 25; Psa 80:1)--'and fill\nthy hand with coals of fire from between the cherubims' (Eze 10:2).\n\nThus you see our golden tongs are now turned into a golden hand;\ninto the golden hand of the man clothed in linen, which is Jesus\nChrist, who at his ascension received of God the Father the Spirit\nin all fulness, to give, as his divine wisdom knew was best, the\nseveral coals or dispensations thereof unto his church, for his\npraise, and her edification (Matt 3:11; Acts 2). It is by this hand\nalso that this holy fire is put into our censers. It is this hand\nalso that takes this coal, therewith to touch the lips of ministers,\nthat their words may warm like fire; and it is by this hand that\nthe Spirit is given to the churches, as returns of their holy\nprayers (Luke 11:9-13; Rom 8:26; Rev 8:5).\n\nIt was convenient that the fire in the temple should be disposed\nof by golden tongs; but the Holy Ghost, by the golden hand of\nChrist's grace, for that can wittingly dispose of it, according as\nmen and things are placed, and to do and be done in the churches;\nwherefore he adds, 'And one cherub stretched forth his hand from\nbetween the cherubims, unto the fire that was between the cherubims,\nand took thereof, and put it into the hands of him that was clothed\nwith linen, who took it and went out' (Eze 10:7).\n\nBy this hand, then, by this Man's hand, the coals of the altar are\ndisposed of, both to the lamps, the candlesticks, the censers, and\nthe lips of ministers, according to his own good pleasure. And of\nall this were the tongs in the temple a type.\n\nXLVII. Of the altar of incense in the Temple.\n\nThe altar of incense was made first for the tabernacle, and that\nof shittim wood; but it was made for the temple of cedar, and it\nwas to be set before the veil, that is, by the ark of the testimony,\nbefore the mercy-seat; that is, at the entering of the holiest,\nbut not within. And the priest was to approach it every morning,\nwhich, as to the holiest, he might not do. Besides, when he went\nin to make an atonement, he was to take fire from off that altar\nto burn his incense within the holy place (Exo 30:1-10; Lev 16:18).\n\n1. It was called the golden altar, because it was overlaid with\npure gold. This altar was not for burnt-offering, as the brazen\naltar was; nor for the meat-offering, nor the drink-offering, but\nto burn incense thereon (Exo 30:7). Which sweet incense was a type\nof grace and prayer (Psa 112:2).\n\n2. Incense, or that called incense here, was not a simple but\na compound, made up of sweet spices called stacte, onycha, and\ngalbanum; and these three, may answer to these three parts of this\nduty, to wit, prayer, supplication, and intercession (Exo 30:34-37,\n37:29; 1 Tim 2:1).\n\n3. This incense was to be burned upon the altar every morning;\nupon that altar which was called the altar of incense, which was\nbefore the veil; to show that it is our duty every morning to make\nour prayer to God by Jesus Christ before the veil; that is, before\nthe door of heaven, and there to seek, knock, and ask for what we\nneed, according to the word (Luke 11:9-13).\n\n4. This incense was to be kindled every morning, to show how HE\ncontinueth interceding for us, and also that all true praise of men\nto God is by the work, the renewed work, of the Holy Ghost upon\nour hearts (Rom 8:26).\n\n5. Incense, as you see, was made of sweet spices, such as were\ngummy, and so apt to burn with a smoke, to show, that not cold\nand flat, but hot and fervent, is the prayer that flows from the\nspirit of faith and grace (Zech 12:10; Jer 5:16).\n\n6. The smoke of this incense was very sweet and savoury, like\npleasant perfume, to show how delightful and acceptable the very\nsound and noise of right prayer is unto the nostrils of the living\nGod, because it comes from a broken heart (Psa 51:17; Cant 2:14).\n\n7. This incense was to be offered upon the golden altar, to show\nus that no prayer is accepted but what is directed to God in the\nname of his holy and blessed Son our Saviour (1 Peter 2:5; Heb\n13:15).\n\n8. They were commanded to burn incense every morning upon this\naltar, to show that God is never weary of the godly prayers of his\npeople. It also showeth that we need every day to go to God for\nfresh supplies of grace to carry us through this evil world.\n\n9. This altar, though it stood without the veil, to teach us to\nlive by faith, and to make use of the name of Christ, as we find\nit recorded in the first temple, yet was placed so nigh unto the\nholiest, that the smell of the smoke might go in thither; to show\nthat it is not distance of place that can keep the voice of true\nprayer from our God, the God of heaven; but that he will be taken\nwith what we ask for according to his word. It stood, I say, nigh\nthe veil, nigh the holiest; and he that burnt incense there, did\nmake his approach to God. Hence the Psalmist, when he spake of\npraying, saith, 'It is good for me to draw near to God' (Psa 73:28;\nHeb 10:22).\n\n10. This altar thus placed did front the ark within the veil; to\nput us in mind that the law is kept therein from hurting us; to\nlet us know also that the mercy-seat is above, upon the ark, and\nthat God doth sit thereon, with his pardon in his hand to save us.\nO! what speaking things are types, shadows, and parables, had we\nbut eyes to see, had we but ears to hear! He that did approach\nthe altar with incense of old aright--and then he did so when he\napproached it by Aaron, his high-priest--pleased God; how much\nmore shall we have both person and prayers accepted, and a grant\nof what we need, if indeed we come as we should to God by Jesus\nChrist. But take heed you approach not to a wrong altar; take heed\nalso that you come not with strange fire; for they are dangerous\nthings, and cause the worshippers to miss of what they would enjoy.\nBut more of this in the next particular.\n\nXLVIII. Of the golden censers belonging to the Temple.\n\nThere were also golden censers belonging to the temple, and they\nwere either such as belonged to the sons of Levi in general,\nor that were for Aaron and his sons in special (Num 16:6,17,18).\nThe censers of the Levites were a type of ours; but the censer of\nAaron was a type of Christ's. The censers, as was hinted before,\nwere for this use in the temple, namely, to hold the holy fire\nin, on which incense was to be burned before the Lord (Lev 10:1,2).\n\nThese censers then were types of hearts. Aaron's golden one was a\ntype of Christ's golden heart, and the censers of the Levites were\ntypes of other worshippers' hearts. The fire also which was put\ntherein was a type of that Spirit by which we pray, and the incense\nthat burnt thereon, a type of our desires. Of Christ's censer\nwe read, Revelation the eighth, which is always filled with much\nincense; that is, with continual intercessions, which he offereth\nto God for us; and from whence also there always goes a cloud of\nsweet savour, covering the mercy-seat (Lev 16:13; Heb 7:25; Rev\n8:3,4).\n\nBut to speak of the censers, and fire, and incense of the\nworshippers; for albeit they were all put under one rule, that is,\nto be according to law, yet oftentimes, as were the worshippers,\nsuch were the censers, fire, and incense. 1. Hence the two hundred\nand fifty censers with which Korah and his company offered, are\ncalled the censers of sinners; for they came with wicked hearts\nthen to burn incense before the Lord (Num 16:17,37). 2. Again,\nas the censers of these men were called the censers of sinners,\nshowing they came at that time to God with naughty hearts, so\nthe fire that was in Nadab and Abihu's censers is called strange\nfire, which the Lord commanded them not (Lev 10:1). 3. This strange\nfire was a type of that strange spirit opposed to the Spirit of\nGod, in and by which, notwithstanding, some adventure to perform\nworship to God. 4. Again, as these censers are called the censers\nof sinners, and this fire called strange fire, so the incense of\nsuch is also called strange, and is said to be an abomination unto\nGod (Exo 30:9; Isa 1:13, 66:3).\n\nThus you see that both the censers, fire, and incense of some is\nrejected, even as the heart, spirit, and prayer of sinners are an\nabomination unto God (Hosea 7:14, 4:12, 5:4; Prov 28:9).\n\nBut there were besides these true censers, holy fire and sweet\nincense among the worshippers in the temple, and their service was\naccepted by Aaron their high-priest; for that was through the faith\nof Christ, and these were a type of our true gospel worshippers,\nwho come with holy hearts, the holy spirit, and holy desires before\ntheir God, by their Redeemer. These are a perfume in his nose. 'The\nprayer of the upright is his delight' (Prov 15:8). Their prayers\nwent up like 'incense, and the lifting up of their hands as the\nevening sacrifice' (Psa 141:2).\n\nLet them then that pretend to worship before God in his holy temple\nlook to it, that both their censers, fire, and incense, heart,\nspirit, and desires, be such as the word requires; lest, instead\nof receiving of gracious returns from the God of heaven, their\ncensers be laid up against them; lest the fire of God devours them,\nand their incense become an abomination to him, as it happened to\nthose made mention of before.\n\nBut it is said the censers of Korah and his company was hallowed.\n\nAnsw. So is God's worship, which is so his by his ordination, yet\neven that very worship may be spoiled by man's transgression.\nPrayer is God's ordinance, but all prayer is not accepted of God.\nWe must then distinguish between the thing commanded, and our using\nof that thing. The temple was God's house, but was abused by the\nirreverence of those that worshipped there, even to the demolishing\nof it.\n\nA golden censer is a gracious heart, heavenly fire is the Holy\nGhost, and sweet incense the effectual fervent prayer of faith.\nHave you these? These God expects, and these you must have if ever\nyour persons or performances be of God accepted.\n\nXLIX. Of the golden spoons of the Temple.\n\n1. The golden spoons belonging to the temple were in number, according\nto Moses, twelve; answering to the twelve tribes (Num 7:86). But\nwhen the temple was built, I suppose they were more, because of\nthe number of the basins.\n\n2. The spoons, as I suppose, were for the worshippers in the\ntemple to eat that broth withal, wherein the trespass-offerings\nwere boiled: for which purpose there were several cauldrons hanged\nin the corners of that court called the priest's to boil them in\n(1 Sam 2:13,14; Eze 46:19,20).\n\n3. Now, in that he saith here were spoons, what is it but that\nthere are also babes in the temple of the Lord. There was broth\nfor babes as well as meat for men, and spoons to eat the broth\nwithal.\n\n4. True, the gospel being more excellent than the law, doth change\nthe term, and instead of broth, saith, There is milk for babes. But\nin that he saith milk, he insinuates there are spoons for children\nin the church.\n\n5. 'I could not,' saith Paul to them at Corinth, 'speak to you as\nunto spiritual, but as unto carnal, even as unto babes in Christ.\nI have fed you with milk and not with meat; for hitherto ye were\nnot able to bear it, neither yet now are ye able' (1 Cor 3:1,2).\n\n6. See, here were need of spoons, milk is spoon meat; for here were\nthose which could not feed themselves with milk, let them then\nthat are men eat the strong meat. 'For every one that useth milk\nis unskilful in the word of righteousness, for he is a babe. But\nstrong meat belongeth to them that are of full age, even those who,\nby reason of use, have their senses exercised to discern both good\nand evil' (Heb 5:13,14).\n\n7. Spoons, you know, are to feed us with weak and thin food, even\nwith that which best suiteth with weak stomachs, or with a babyish\ntemper. Hence, as the strong man is opposed to the weak, so the\nmilk is opposed to the strong meat.\n\n8. So then, though the babe in Christ is weaker than the man in\nChrist, yet is he not by Christ left unprovided for; for here is\nmilk for babes, and spoons to eat it with. All this is taught us\nby the spoons; for what need is there of spoons where there is\nnothing to eat but strong meat?\n\n9. Babes, you know, have not only babyish stomachs, but also\nbabyish tricks, and must be dealt withal as babes; their childish\ntalk and frompered carriages must be borne withal.\n\n10. Sometimes they cry for nothing, yea, and count them for their\nfoes which rebuke their childish toys and ways. All which the church\nmust bear, because they are God's babes; yea, they must feed them\ntoo: for if he has found them milk and spoons, it is that they\nmay be fed therewith, and live: yea, grown ministers are God's\nnurses, wherefore they must have a lap to lay them in, and knees\nto dandle them upon, and spoons to feed them with.[25]\n\n11. Nor are the babes but of use in the church of God; for he commands\nthat they may be brought to cry with the congregation before the\nLord for mercy for the land (Joel 2:16).\n\n12. Incense, I told you, was a type of prayers, and the spoons, in\nthe time of Moses, were presented at the temple full of it. Perhaps\nto show that God will, with the milk which he has provided for\nthem, give it to them as a return of their crying to him, even as\nthe nurse gives the child the teat and milk.\n\n13. You know the milk is called for when the child is crying, as we\nsay, to stop its mouth with it. O babes! did you but cry soundly,\nGod would give you yet more milk.\n\n14. But what were these golden spoons a type of? I answer, if the\nmilk is the juice and consolations of the Word, then the spoons\nmust be those soft sentences and golden conclusions with which the\nministers feed their souls by it. 'I have fed you,' saith Paul,\n'with the milk of the Word'; saith Peter, 'even as you have been\nable to bear it.' Compare these two or three texts--1 Peter 2:1-3;\n1 Corinthians 3:2; 1 Thessalonians 2:7.\n\n15. And this is the way to strengthen the weak hands, and to\nconfirm the feeble knees. This is the way to make them grow to be\nmen who now are but as infants of days. 'Thus a little one shall\nbecome a thousand, and a small one a strong nation.' Yea, thus in\ntime you may make a little child to jostle it with a leopard; yea,\nto take a lion by the beard; yea, thus you may embolden him to\nput his hand to the hole of the asp, and to play before the den\nof the cockatrice (Isa 11:6-8, 60:22).\n\nWho is most stout was once a babe; he that can now eat meat was\nsometimes glad of milk, and to be fed with the spoon. Babes in\nChrist, therefore, must not be despised nor overlooked; God has\nprovided them milk and spoons to eat it with, that they may grow\nup to be men before him.\n\nL. Of the bowls and basins belonging to the Temple.\n\nAs there were spoons, so there were bowls and basins belonging to\nthe temple. Some of these were of gold, and some of silver; and when\nthey were put together, their number was four hundred and forty.\nThese you read of, Ezra 1:10. The bowls or basins were not to wash\nin, as was the sea and lavers of the temple; they were rather to\nhold the messes in, which the priests at their holy feasts did use\nto set before the people. This being so, they were types of that\nproportion of faith by which, or by the measure of which, every\nman received of the holy food for the nourishment of his soul.\nFor, as a man, had he a thousand messes set before him, he eating\nfor his health, cannot go beyond what his stomach will bear; so\nneither can the child of God, when he comes to worship in the\ntemple of God, receive of the good things that are there, beyond\nthe 'proportion of his faith' (Rom 12:6). Or, as it is in another\nplace, according to 'the ability which God giveth' (1 Peter 4:11).\nAnd hence it is, at the self-same ordinance, some receive three\ntimes as much as others do; for that their bowl, I mean their faith,\nis able to receive it. Yea, Benjamin's mess was five times as big\nas was the mess of any of his brethren; and so it is with some\nsaints while they eat with their brother Joseph in the house of\nthe living God.\n\nThere are three go to the same ordinance, and are all of them\nbelievers; who, when they come home, and compare notes, do find\ntheir receivings are not of the same quantity. One says, I got but\nlittle; the other says, It was a pretty good ordinance to me; the\nthird says, I was exceeding well there. Why, to be sure, he that\nhad but little there, had there but little faith; for great faith\nin him would have received more. He had it then according to the\nlargeness of his bowl, even according to his faith, 'as God hath\ndealt to every man the measure of faith' (Rom 12:3). Mark, faith\nis a certain measure, and that not only as to its degree, but for\nthat it can receive, retain, or hold what is put into it.\n\nSo then, here it is no matter how much milk or holy broth there is;\nbut how big is thy bowl, thy faith. Little bowls hold but little,\nnor canst thou receive but as thy faith will bear; I speak now\nof God's ordinary dealing with his people, for so he saith in his\nWord, 'According to your faith be it unto you' (Matt 9:29). If a\nman goeth to the ocean sea for water, let him carry but an egg-shell\nwith him, and with that he shall not bring a gallon home. I know,\nindeed, that our little pots have a promise of being made like\nthe bowls of the altar; but still our mess must be according to\nour measure, be that small, or be it great. The same prophet saith\nagain, the saints shall be 'filled like bowls, and as the corners\nof the altar'; which, though it supposes an enlargement, yet it\nmust be confined to that measure of faith which is provided for\nits reception (Zech 9:15, 14:20). And suppose these bowls should\nsignify the promises, though the saints, not the promises, are\ncompared to them, because they, not promises, are the subjects\nof faith; yet it is the promise by our measure of faith in that,\nthat is nourishing to our souls.\n\nWhen Ahasuerus made a feast to his subjects, they drank their wine\nin bowls. They did not drink it by the largeness of the vessel\nwhence they drew it, but according to their health, and as their\nstomachs would so receive it (Esth 1:7,8). Thy faith, then, is one\nof the bowls or basins of the temple, by, or according to which,\nthou receivest thy mess, when thou sittest feasting at the table\nof God. And observe, all the bowls were not made of gold, as all\nfaith is not of a saving sort. It is the golden faith that is\nright; the silver bowls were of an inferior sort (Rev 3:18).\n\nSome, I say, have golden faith; all faith is not so. Wherefore look\nto it, soul, that thy bowl, thy faith, be golden faith, or of the\nbest kind. Look, I say, after a good faith, and great, for a great\nfaith receives a great mess. Of old, beggars did use to carry\ntheir bowls in their laps, when they went to a door for an alms.[26]\n\nConsequently, if their bowls were but little, they ofttimes came\noff by the loss, though the charity of the giver was large. Yea,\nthe greater the charity, the larger the loss, because the beggar's\nbowl was too little. Mark it well, it is ofttimes thus in the\nmatters of our God. Art thou a beggar, a beggar at God's door,\nbe sure thou gettest a great bowl; for as thy bowl is, so will be\nthy mess. 'According to your faith,' saith he, 'be it unto you'\n(Matt 9:29).\n\nLI. Of the flagons and cups of the Temple.\n\nThe next thing to be considered is the flagons and cups of the\ntemple; of these we read, 1 Chronicles 28:17; Jeremiah 52:19;\nIsaiah 22:24. These were of great use among the Jews, especially\non their feasting days; as of their sabbaths, new-moons, and the\nlike (Lev 23:13; Num 28:7; 1 Chron 16:3; Isa 25:6, 62:8,9).\n\nFor instance, the day that David danced before the ark, 'he dealt\namong all the people, even among the whole multitude of Israel,\nas well to the women as men, to every one a cake of bread, and a\ngood piece of flesh, and a flagon of wine' (2 Sam 6:19; 1 Chron\n16:3). 'In this mountain,' that is, in the temple typically, saith\nthe prophet, 'shall the Lord of hosts make unto all people a feast\nof fat things, a feast of wines on the lees, of fat things full\nof marrow, of wines on the less well refined' (Isa 25:6).\n\nThese are feasting times; the times in which our Lord used to have\nhis spouse into his wine-cellar, and in which he used to display\nwith delight his banner over her head in love (Cant 2:4,5). The\nchurch of Christ, alas! is of herself a very sickly puely thing;\na woman; a weaker vessel; but how much more must she needs be so\nweak, when the custom of women is upon her, or when she is sick\nof love? Then she indeed has need of a draught, for she now sinks,\nand will not else be supported. 'Stay me with flagons,' saith she,\n'and comfort me with apples, for I am sick of love' (Can 2:5).\n\nThese flagons, therefore, were types of those feastings, and of\nthose large draughts of Divine love, that the Lord Jesus draweth for\nand giveth to his spouse in those days that he feasteth with them.\nFor then he saith, 'Drink, yea, drink abundantly, O beloved.' This\nhe does to cheer her up under her hours of sadness and dejection;\nfor now new 'corn shall make the young men cheerful, and new wine\nthe maids' (Prov 31:6,7; Psa 116:13; Jer 16:7; Cant 5; Zech 9:17).\n\nAs there were flagons, so there were cups; and they are called\ncups of consolation, and cups of salvation, because, as I said,\nthey were they by which God at his feastings with his people, or\nwhen he suppeth with them, giveth out the more large draughts of\nhis love unto his saints, to revive the spirits of the humble,\nand to revive the hearts of the contrite ones. At these times God\nmade David's cup run over. For we are now admitted, if our faith\nwill bear it, to drink freely into this grace, and to be merry\nwith him (Psa 23:5; Luke 15:22-24; Cant 5:1, 7:11,12; John 14:23;\nRev 3:20). This is that to which the apostle alludeth, when he\nsaith, 'Be not drunk with wine, wherein is excess, but be filled\nwith the Spirit; speaking to yourselves in psalms, and hymns, and\nspiritual songs, singing and making melody in your heart unto the\nLord' (Eph 5:18,19).\n\nFor the cups, as to their use in the general, understand them as\nof the bowls made mention of before. For assurances are the blooms\nand flowers of faith, not always on it, though usually on feasting\ndays it is so. So the degree of the one is still according to the\nmeasure of the other (James 5; Rom 15:13).\n\nLII. Of the chargers of the Temple.\n\nIn the tabernacle they had but twelve of them, and they were made\nof silver; but in the temple they had in all a thousand and thirty.\nThe thirty were made of gold, the rest were made of silver (Ezra\n1:9; Num 7:84). These chargers were not for uses common or profane,\nbut, as I take it, they were those in which the passover, and\nother meat-offerings, were drest up, when the people came to eat\nbefore God in his holy temple. The meat, you know, I told you,\nwas opposite to milk; and so are these chargers to the bowls, and\ncups, and flagons of the temple.\n\nThe meat was of two sorts, roast or boiled. Of that which was\nroasted was the passover, and of that which was boiled were the\ntrespass-offerings. Wherefore, concerning the passover, he saith,\n'Eat not of it raw, nor sodden at all with water, but roast with\nfire; his head with his legs, and with the purtenance thereof'\n(Exo 12:9). This roast meat was a type of the body of Christ as\nsuffering for our sins, the which, when it was roast, was, and\nis as dressed up in chargers, and set before the congregations of\nthe saints.\n\nBut what were the chargers a type of? I also ask, in what charger\nour gospel passover is now dressed up and set before the people?\nIs it not in the four evangelists, the prophets, and epistles of\nthe apostles? They therefore are the chargers and the ordinance\nof the supper; in these also are the trespass-offerings, with\nwhat is fried in pans, mystically prepared for the children of\nthe Highest.\n\nAnd why might they not be a type of gospel sermons?\n\nI answer, I think not so fitly; for, alas! the best of sermons in\nthe world are but as thin slices cut out of those large dishes.\nOur ministers are the carvers, good doctrine is the meat, and\nthe charger in which this meat is found are the holy canonical\nScriptures, &c., though, as I said, most properly the New Testament\nof our Lord and Saviour Jesus Christ.\n\nIn these is Christ most truly, lively, and amply set before us as\ncrucified, or roasted at the fire of God's law for our sins, that\nwe might live by him through faith, feeding upon him (2 Cor 3:12;\nGal 3:12; Acts 3:18-22, 13:2-5, 26:22; 1 Peter 1:10; Acts 7:52,\n15:15, 28:23; Rom 16:26; Rev 10:7).\n\nThere is in these chargers not only meat, but sauce, if you like it,\nto eat the meat withal; for the passover there are bitter herbs,\nor sound repentance; and for other, as the thank-offerings, their\nis holy cheerfulness and prayers to God for grace. All these\nare set forth before in the holy Scriptures, and presented to us\nthereby, as in the gold chargers of the temple. He that will scoff\nat this, let him scoff. The chargers were a type of something;\nand he that can show a fitter antitype than is here proposed to\nconsideration, let him do it, and I will be thankful to him.\n\nChristians, here is your meat before you, and get your carvers to\nslice it out for you, and this know, the deeper you dip it in the\nsauce, the better it will relish. But let not unbelief teach you\nsuch manners as to make you leave the best bits behind you. For\nyour liberty is to eat freely of the best, of the fat, and of the\nsweet.\n\nLIII. Of the goings out of the Temple.\n\nAs to the comings into the temple, of them we have spoken already;\nnamely, of the outer and inner court, as also of the doors of the\nporch and temple. The coming in was but one strait course, and that\na type of Jesus Christ; but the goings out were many (John 10:9,\n14:6).\n\nNow, as I said, it is insinuated that the goings out are many,\nanswerable to the many ways which the children of men have invented\nto apostatize in from God. Christ is the way into; but sin the\nway out of the temple of God. True, I read not of a description\nof the goings out of this house, as I read of the comings in. Only\nwhen they had Athaliah out thence, she is said to go out by the\nway by which the horses come into the king's stables, and there\nshe was slain, as it were upon the horse dung-hill (2 Kings 11:16;\n2 Chron 23:15). When Uzziah also went out of this house for his\ntransgression, he was cast out of all society, and made to dwell\nin a kind of a pest-house, even to the day of his death (2 Chron\n26:21).\n\nThus, therefore, though these goings out are not particularly\ndescribed, the judgments that followed them that have for their\ntransgressions been thrust out thence, have been both remarkable\nand tremendous: for to die upon a dung-hill, or in a pest-house,\nand that for wicked actions, is a shameful, a disgraceful thing.\nAnd God will still be spreading dung upon the faces of such; no\ngreatness shall prevent it (Mal 2:3). Yea, and will take them away\nwith it. 'I will drive them out of my house,' says he, 'I will love\nthem no more' (Hosea 9:15).\n\nBut what are we to understand in gospel days, by going out of the\nhouse of the Lord, for or by sin? I answer, if it be done voluntarily,\nthen sin leads you out: if it be done by the holy compulsion of the\nchurch, then it is done by the judicial judgment of God; that is,\nthey are cut off, and cast out from thence, as a just reward for\ntheir transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).[27]\n\nWell, but whither do they go, that are thus gone out of the temple\nor church of God? I answer, not to the dunghill with Athaliah, nor\nto the pest-house with Uzziah, but to the devil, that is the first\nstep, and so to hell, without repentance. But if their sin be not\nunpardonable, they may by repentance be recovered, and in mercy\ntread these courts again. Now the way to this recovery is to think\nseriously what they have done, or by what way they went out from the\nhouse of God. Hence the prophet is bid to show to the rebellious\nhouse, first the goings out of the house, and then the comings in.\nBut, I say, first he bids show them the goings out thereof (Eze\n43:10,11). And this is of absolute necessity for the recovering\nof the sinner. For until he that has sinned himself out of God's\nhouse shall see what danger he has incurred to himself by this\nhis wicked going out, he will not unfeignedly desire to come in\nthither again.\n\nThere is another thing as to this point to be taken notice of.\nThere is a way by which God also doth depart from this house, and\nthat also is by sin, as the occasion. The sin of a man will thrust\nhim out, and the sin of men will drive God out of his own house.\nOf this you read, Ezekiel 11:22, 23. For this, he saith, 'I have\nforsaken mine house, I have left mine heritage, I have given\nthe dearly beloved of my soul into the hand of her enemies' (Jer\n12:7). And this also is dreadful. The great sentence of Christ\nupon the Jews lay much in these words, 'Your house is left unto\nyou desolate'; that is, God has left you to bare walls, and to\nlifeless traditions. Consider, therefore, of this going out also.\nAlas! a church, a true church, is but a poor thing if God leaves,\nif God forsakes it. By a true church I mean one that is congregated\naccording to outward rule, that has sinned God away, as she had\nalmost quite done that was of Laodicea (Rev 3).\n\nHe that sins himself out, can find no good in the world; and they\nthat have sinned God out, can find no good in the church. A church\nthat has sinned God away from it, is a sad lump indeed. You\ntherefore that are in God's church, take heed of sinning yourselves\nout thence; also take heed, that while you keep in, you sin not God\naway, for thenceforth no good is there. 'Yea, woe to them when I\ndepart from them!' saith God (Hosea 9:12).\n\nLIV. Of the singers belonging to the Temple.\n\nHaving thus far passed through the temple, I now come to the singers\nthere. The singers were many, but all of the church, either Jews\nor proselytes; nor was there any, as I know of, under the Old\nTestament worship, admitted to sing the songs of the church, and\nto celebrate that part of worship with the saints, but they who,\nat least in appearance, were so. The song of Moses, of Deborah,\nand of those that danced before David, with others that you read\nof, they were all performed, either by Jews by nature, or by\nsuch as were proselyted to their religion (Exo 15:1; Jude 5:1,2;\n1 Sam 18:6). And such worship then was occasioned by God's great\nappearance for them, against the power of the Gentiles their\nenemies.\n\nBut we are confined to the songs of the temple, a more distinct\ntype of ours in the church under the gospel. 1. The singers then\nwere many, but the chief of them, in the days of David, were David\nhimself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's\ntime the chief of these singers were two hundred fourscore and\neight (1 Chron 25). These singers of old were to sing their songs\nover the burnt-offering, which were types of the sacrificed body\nof Christ; a memorial of which offering we have at the Lord's table,\nthe consummation of which Christ and his disciples celebrated with\na hymn (Matt 26:30). And as of old they were the church that did\nsing in the temple, according to institution, to God, so also\nthey are by God's appointment to be sung in the church by the new.\nHence,\n\n1. They are said to be the redeemed that sin. 2. The songs that they\nsing are said to be the 'songs of their redemption' (Rev 5:9,10).\n3. They were and are songs that no man can learn but they.\n\nBut let us run a little in the parallel.\n\n1. They were of old appointed to sin, that were cunning and skilful\nin songs. And answerable to that it is said, That no man could\nlearn our New Testament songs, but the hundred and forty and four\nthousand which were redeemed from the earth (1 Chron 15:22; Rev\n14:3).\n\n2. These songs were sung with harps, psalteries, cymbals, and\ntrumpets; a type of our singing with spiritual joy, from grace in\nour hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16).\n\n3. The singers of old were to be clothed in fine linen; which fine\nlinen was a type of innocency, and an upright conversation. Hence\nthe singers under the New Testament are said to be virgins, such\nin whose mouth was no guile, and that were without 'fault before\nthe throne of God' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16;\nPsa 33:1).\n\n4. The songs sung in the temple were new, or such as were compiled\nafter the manner of repeated mercies that the church of God\nhad received, or were to receive. And answerable to this, is the\nchurch to sing now new songs, with new hearts, for new mercies (Psa\n33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded\non new matter, new occasions, new mercies, new deliverances, new\ndiscoveries of God to the soul, or for new frames of heart; and\nare such as are most taking, most pleasing, and most refreshing\nto the soul.\n\n5. These songs of old, to distinguish them from heathenish ones,\nwere called God's songs, the Lord's songs: because taught by him,\nand learned of him, and enjoined to them, to be sung to his praise.\nHence David said, God had put a new song in his mouth, 'even praise\nunto our God' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3).\n\n6. These songs also were called 'the songs of Zion,' and 'the songs\nof the temple' (Psa 137:3; Amos 8:3). And they are so called as\nthey were theirs to sing there; I say, of them of Zion, and the\nworshippers in the temple. I say, to sing in the church, by the\nchurch, to him who is the God of the church, for the mercies,\nbenefits, and blessings which she has received from him. Sion-songs,\ntemple-songs, must be sung by Sion's sons, and temple-worshippers.\n\nThe redeemed of the Lord shall return, and come to Zion with songs,\nand everlasting joy upon their heads, they shall obtain joy and\ngladness; and sorrow and sighing shall fly away. Therefore they\nshall come and sing in the height, or upon the mountain of Zion;\nand shall flow together thither, to the goodness of the Lord.\n'Break forth into singing, ye mountains,' and let the inhabitants\nof the rock sing (Isa 44:23, 42:11, 51:11).\n\nTo sing to God, is the highest worship we are capable of performing\nin heaven; and it is much if sinners on earth, without grace,\nshould be capable of performing it, according to his institution,\nacceptably. I pray God it be done by all those that now-a-days get\ninto churches, in spirit and with understanding.[28]\n\nLV. Of the union of the holy and most holy Temple.\n\nThat commonly called the temple of God at Jerusalem, considered as\nstanding of two parts, was called the outward and inward temple,\nor, the holy and most holy place. They were built upon one and\nthe same foundation; neither could one go into the holiest, but\nas through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2).\n\nThe first house, namely, that which we have been speaking of, was\na type of the church-militant, and the place most holy a type of\nthe church-triumphant; I say, of the church-triumphant, as it now\nis.\n\nSo, then, the house standing of these two parts, was a shadow of\nthe church both in heaven and earth. And for that they are joined\ntogether by one and the same foundation, it was to show, that they\nabove, and we below, are yet one and the self-same house of God.\nHence they, and we together, are called, 'The whole family in\nheaven and earth' (Eph 3:14,15).\n\nAnd hence it is said again, that we who believe on earth 'are come\nunto mount Zion, and unto the city of the living God, the heavenly\nJerusalem, and to an innumerable company of angels, to the general\nassembly and church of the first-born, which are written in heaven,\nand to God the judge of all, and to the spirits of just men made\nperfect, and to Jesus the Mediator of the new covenant, and to\nthe blood of sprinkling, that speaketh better things than that of\nAbel' (Heb 12:22-24).\n\nThe difference, then, betwixt us and them is, not that we are really\ntwo, but one body in Christ, in divers places. True, we are below\nstairs, and they above; they in their holiday, and we in our\nworking-day clothes; they in harbour, but we in the storm; they\nat rest, and we in the wilderness; they singing, as crowned with\njoy; we crying, as crowned with thorns. But, I say, we are all\nof one house, one family, and are all the children of one Father.\nThis, therefore, we must not forget, lest we debar ourselves of\nmuch of that which otherwise, while here, we have a right unto.\nLet us, therefore, I say, remember, that the temple of God is but\none, though divided, as one may say into kitchen and hall, above\nstairs and below; or holy and most holy place. For it stands upon\nthe same foundation, and is called but one, the temple of God;\nwhich is built upon the Lord our Saviour.\n\nI told you before, that none of old could go into the most holy,\nbut by the holy place, even by the veil that made the partition\nbetween (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore,\nthey are deceived that think to go into the holiest, which is\nheaven, when they die, who yet abandon and hate the holy place,\nwhile they live. Nay, Sirs, the way into the holiest is through\nthe holy place; the way into heaven is through the church on earth;\nfor that Christ is there by his word to be received by faith,\nbefore he can by us in person be received in the beatical vision.\nThe church on earth is as the house of the women, spoken of in\nthe book of Esther, where we must be dieted, perfumed, and made\nfit to go into the bridegroom's chamber, or as Paul says, 'made\nmeet to be partakers of the inheritance of the saints in light'\n(Esth 2; Col 1:12).\n\nLVI. Of the holiest or inner Temple.\n\nThe most holy place was, as I said, a figure of heaven itself,\nconsequently a type of that where the most special presence of God\nis, and where his face is most clearly seen, and the gladness of\nhis countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89).\n\nThe most holy place was dark, it had no windows in it, though there\nwere such round the chambers; the more special presence of God,\ntoo, on Mount Sinai, was in the thick darkness there (1 Kings 8:12;\n2 Chron 7:1; Exo 19:9, 20:21).\n\n1. This holiest, therefore, being thus made, was to show that God,\nas in heaven, to us on earth is altogether invisible, and not to be\nreached otherwise than by faith. For, I say, in that this house had\nno windows, nothing therein could be seen by the highest light of\nthis world. Things there were only seen by the light of the fire\nof the altar, which was a type of the shinings of the Holy Ghost\n(1 Cor 2). And hence it is said, notwithstanding this darkness,\n'He dwelleth in the light, which no man can approach unto'; none\nbut the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22).\n\n2. The holiest, therefore, was thus built, to show how different\nour state in heaven will be from this our state on earth. We walk\nhere by one light, by the light of a written word; for that is now\na light to our feet, and a lantern to our path. But that place,\nwhere there will be no written word, nor ordinances as here, will\nyet to us shine more light and clear, than if all the lights that\nare in the world were put together, to light one man. 'For God is\nlight, and in him is no darkness at all' (1 John 1:5). And in his\nlight, and in the light of the Lamb immediately, we shall live,\nand walk, and rejoice all the days of eternity.\n\n3. This also was ordained thus, to show that we, while in the first\ntemple, should live by faith, as to what there was, or as to what\nwas done in the second. Hence it is said, as to that, 'we walk by\nfaith, not by sight' (2 Cor 5:9). The things that are there we are\ntold of, even of the ark of the testimony, and mercy-seat, and\nthe cherubims of glory, and the presence of Christ, and of God: we\nare, I say, told of them by the word, and believe, and are taken\ntherewith, and hope to go to them hereafter; but otherwise we see\nthem not. Therefore we are said to 'look, not at the things which\nare seen, but at the things which are not seen; for the things\nwhich are seen are temporal, but the things which are not seen\nare eternal' (2 Cor 4:18).\n\n4. The people of old were not to look into the holiest, lest they\ndied, save only their high-priest, he might go into it (Num 17:13).\nTo show that we, while here, must have a care of vain speculations,\nfor there is nothing to be seen, by us while here, in heaven,\notherwise than by faith in God's eternal testament. True, we may\nnow come to the holiest, even as nigh as the first temple will\nadmit us to come; but it must be by blood and faith, not by vain\nimagination, sense, or carnal reason (Heb 10:19).\n\n5. This holiest of all was four square every way, both as to height,\nlength, and breadth. To be thus, is a note of perfection, as I have\nshowed elsewhere; wherefore it was on purpose thus built, to show\nus that all fulness of blessedness is there, both as to the nature,\ndegree, and duration. So 'when that which is perfect is come, then\nthat which is in part shall be done away' (1 Cor 13:8-10; Heb\n10:19-22).\n\nLVII. Of the veil of the Temple.\n\nThe veil of the temple was a hanging made of 'blue and purple, and\nscarlet, and fine twined linen,' and there were cherubims wrought\nthereon (Exo 26:31).\n\n1. This veil was one partition, betwixt the holy and most holy place;\nand I take it, it was to keep from the sight of the worshippers\nthe things most holy, when the high-priest went in thither, to\naccomplish the service of God (Exo 26:33; 2 Chron 3:14; Heb 9:8).\n\n2. The veil was a type of two things.\n\n(1.) Of these visible heavens through which Christ passed when he\nwent to make intercession for us. And as by the veil, the priest\nwent out of the sight of the people, when he went into the holiest\nof all, so Jesus Christ when he ascended, was by the heavens, that\ngreat and stretched out curtain, received out of the sight of his\npeople here. Also by the same curtain, since it is become as a tent\nfor him to dwell in, he is still received, and still kept out of\nour sight; for now we see him not, nor shall, until these heavens\nbe rolled together as a scroll, and pass away like a thing rolled\ntogether (Isa 40:22; Acts 1:9-11, 3:19-21; 1 Peter 1:8).\n\n(2.) This is that veil through which the apostle saith, Jesus is,\nas a forerunner for us, entered into the presence of God. For by\nveil here also must be meant the heavens, or outspread firmament\nthereof; as both Mark and Peter say, He 'is gone into heaven, and\nis on the right hand of God' (Mark 16:19; 1 Peter 3:22).\n\n3. The veil of the temple was made of blue, the very colour of the\nheaven. Of purple and crimson, and scarlet also, which are the\ncolours of many of the clouds, because of the reflections of the\nsun. But again,\n\n4. The veil was also a type of the body of Christ. For as the veil\nof the temple, when whole, kept the view of the things of the\nholiest from us, but when rent, gave place to man to look in unto\nthem; even so the body of Christ, while whole, kept the things of\nthe holiest from that view, we, since he was pierced, have of them.\nHence we are said to enter into the holiest, by faith, through the\nveil, that is to say, his flesh (Heb 10:19-22). But yet, I say, all\nis by faith; and, indeed, the rending of the veil that day that\nChrist was crucified, did loudly preach this to us. For no sooner\nwas the body of Christ pierced, but the veil of the temple rent\nin twain from the top to the bottom; and so a way was made for a\nclearer sight of what was there beyond it, both in the type and\nantitype (Matt 27:50-53; Heb 10:19,20).\n\nThus you see that the veil of the temple was a type of these visible\nheavens, and also of the body of Christ; of the first, because he\npassed through it unto the Father; of the second, because we by it\nhave boldness to come to the Father.\n\nI read also of two other veils, as of that spread over the face of\nMoses, to the end that the children of Israel should not stedfastly\nbehold; and of the first veil of the tabernacle. But of these I\nshall not in this place speak.\n\nUpon the veil of the temple there were also the figures of cherubims\nwrought, that is, of angels; to show, that as the angels are with\nus here, and wait upon us all the days of our pilgrimage in this\nworld; so when we die, they stand ready, even at the veil, at the\ndoor of these heavens, to come when bid, to fetch us, and carry\nus away into Abraham's bosom (Luke 16:22).\n\nThe veil, then, thus understood, teaches us first where Jesus is,\nnamely, not here, but gone into heaven, from whence we should wait\nfor him. It also teaches us, that if we would even now discern\nthe glories that are in the holiest of all, we must look through\nJesus to them, even through the veil, 'that is to say, his flesh.'\nYea, it teaches us that we may, by faith through him, attain to a\nkind of a presence, at least of the beauty and sweetness of them.\n\nLVIII. Of the doors of the inner Temple.\n\n1. Besides the veil, there was a door to the inner temple, and that\ndoor was made of olive tree; 'and for the entering of the oracle,\nhe made doors of olive tree. The two doors also of olive tree, and\nhe carved upon them--cherubims, and palm trees, and open flowers,\nand overlaid them with gold, and spread gold upon the cherubims,\nand upon the palm trees' (1 Kings 6:31).\n\n2. These doors were a type of the gate of heaven, even of that\nwhich lets into the eternal mansion-house that is beyond that veil.\nI told you before that the veil was a type of the visible heavens,\nwhich God has spread out as a curtain, and through which Christ\nwent when he ascended to the right hand of the Father.\n\n3. Now, beyond this veil, as I said, I find a door, a gate opening\nwith two leaves, as afore we found at the door of the outward\ntemple. These are they which the Psalmist calls to, when he saith,\n'Lift up your heads, O ye gates, even lift them up, ye everlasting\ndoors, and the King of glory shall come in' (Psa 24:7,9).\n\n4. The doors of the temple were made of fire, but these, as you\nsee, were made of olive; to show us by that fat tree, that rich\ntype, with what glory we shall be met, who shall be counted worthy\nto enter at these gates. The olive tree has its name from the oil\nand fatness of its nature, and the doors that let into the holiest\nwere made of this olive tree (Rom 11:16-18).[29]\n\n5. Cherubims were also carved upon these doors to show, that as\nthe angels met us at the temple door, and as they wait upon us in\nthe temple, and stand also ready at the veil, so even at the gate\nof the mansion-house, they will be also ready to give us a welcome\nthither, and to attend us into the presence chamber.\n\n6. Palm trees also, as they were carved upon the temple doors,\nso we also find them here before the oracle, upon the doors that\nlet in thither; to show, that as Christ gave us the victory at\nour first entering into faith, so he will finish that victory, by\ngiving of us eternal salvation. Thus is he the author and finisher\nof our faith. For as sure as at first we received the palm branch\nby faith, so surely shall we wear it in our hands, as a token of\nhis faithfulness in the heaven of heavens, for ever (Rev 7:9).\n\n7. Open flowers are also carved here, to show that Christ, who is\nthe door to glory, as well as the door to grace, will be precious\nto us at our entering in thither, as well as at the first step\nwe took thitherward in a sinful and miserable world. Christ will\nnever lose his sweet scent in the nostrils of his church. He is\nmost sweet now, will be so at death, and sweetest of all, when\nby him we shall enter into that mansion-house prepared for us in\nheaven.\n\n8. The palm trees and open flowers may also be a type of the\nprecious ones of God, who shall be counted worthy of his kingdom;\nthe one, of the uprightness of their hearts; the other, of the good\nfavour of their lives. 'The upright shall dwell in thy presence;\nand to him that ordereth his conversation aright, I will show the\nsalvation of God' (Psa 140:13).\n\n9. Thus sweet on earth, sweet in heaven; and he that yields\nthe fruit of the gospel here, shall find it for himself, and his\neternal comfort, at the gates of glory.\n\n10. All these were overlaid with gold, as you may say, and so\nthey were at the door of the first house. True, but observe here\nwe have an addition. Here is gold upon gold. Gold laid on them,\nand then gold spread upon that. He overlaid them with gold, and\nthen spread gold upon them. The Lord gives grace and glory (Psa\n84:11). Gold and gold. Gold spread upon gold. Grace is gold in\nthe leaf, and glory is gold in plates. Grace is thin gold, glory\nis gold that is thick. Here is gold laid on, and gold spread\nupon that: and that both upon the palm trees and the cherubims.\nGold upon the palm trees, that is, on the saints; gold upon the\ncherubims, that is, upon the angels. For I doubt not but that the\nangels themselves shall receive additional glory for the service\nwhich they have served Christ and his church on earth.\n\n11. The angels are God's harvest men, and doubtless he will give\nthem good wages, even glory upon their glory then (Matt 13:38,39,\n24:31; John 4:36).\n\n12. You know harvest men use to be paid well for gathering in the\ncorn, and I doubt not but so shall these, when the great ingathering\nis over. But what an entrance into life is here? Here is gold upon\ngold at the door, at our first step into the kingdom.\n\nLIX. Of the golden nails of the inner Temple.\n\nI shall not concern myself with all the nails of the temple, as of\nthose made of iron, &c. (1 Chron 22:3). But only with the golden\nones, of which you read, where he saith, 'And the weight of the\nnails was fifty shekels of gold' (2 Chron 3:9). These nails, as I\nconceive, were all fastened to the place most holy, and of form\nmost apt to that of which they were a figure.\n\n1. Some of them represented Christ Jesus our Lord as fixed in his\nmediatory office in the heavens; wherefore in one place, when\nthe Holy Ghost speaks of Christ, as he sprang from Judah to be a\nmediator, saith, 'Out of him came the corner,' the corner stone,\n'out of him the nail' (Zech 10:4). Now, since he is compared to a\nnail, a golden nail, it is to show, that as a nail, by driving, is\nfixed in his place; so Christ, by God's oath, is made an everlasting\npriest (Heb 7:25). Therefore, as he saith again, the nail, the\nAaronical priesthood, that was fastened in a sure place, should\nbe removed, be cut down, and fall; so he who has the key of David,\nwhich is Christ (Rev 3:7), shall by God, as a nail, be fastened in\na sure place, and abide; therefore he says again, 'And he shall\nbe for a glorious throne,' or mercy-seat, 'to his Father's house.'\nAnd moreover, That 'they shall hang upon him,' as on a nail, 'all\nthe glory of his Father's house, the offspring, and the issue, all\nvessels of small quantity, from the vessels of cups, even to all\nthe vessels of flagons' (Isa 22:20-25). According to that which\nis written, 'And they sang a new song' to the Lamb that was slain,\n'saying, Thou art worthy,' &c. (Rev 5:9-12).\n\nAnd therefore it is again that Christ, under the similitude of a\nnail, is accounted by saints indeed their great pledge or hope,\nas he is in heaven, of their certain coming thither. Hence they\nsaid of old, God has given us 'a nail in his holy place'; a nail,\nsays the line, 'a pin, a constant and sure abode,' says the margin\n(Ezra 9:8). Now, this nail in his holy place, as was showed before,\nis Christ; Christ, as possessed of heaven, and as abiding, and\never living therein for us. Hence he is called, as there, our\nhead, our life, and our salvation; and also we are said there to\nbe set down together in him (Eph 1; Col 3:3; Eph 2:5,6).\n\n2. Some of these nails were types of the holy words of God, which\nfor ever are settled in heaven. Types, I say, of their 'yea and\namen.' Hence Solomon, in another place, compares the words of the\nwise God, 'to goads and nails, fastened by the masters of assemblies,\nwhich are given from one shepherd' (Eccl 12:11).\n\nThey are called goads, because, as such prick the oxen on in their\ndrawing, so God's words prick Christians on in their holy duties.\nThey are called nails, to show, that as nails, when fastened well\nin a sure place, are not easily removed; so God's words, by his\nwill, stand firm for ever. The masters of the assemblies are first,\nthe apostles. The one shepherd is Jesus Christ. Hence the gospel\nof Christ is said to be everlasting, to abide for ever, and to be\nmore stedfast than heaven and earth (Isa 40:6-8; 1 Peter 1:24,25;\nHeb 13:20; Rev 14:6; Matt 24:35). The Lord Jesus then, and his\nholy words, are the golden nails of the temple, and the fixing\nof thess nails in the temple, was to show that Christ is the same\ntoday, yesterday, and for ever; and that his words abide, and\nremain the same for ever and ever. He then that hath Christ, has\na nail in the holiest; he that hath a promise of salvation hath\nalso a nail in heaven, a golden nail in heaven!\n\nLX. Of the floor and walls of the inner Temple.\n\n1. The floor of the oracle was overlaid with cedar, and so also\nwere the walls of this house. 'He built twenty cubits on the sides\nof the house, both the floor and the walls with boards of cedar.\nHe even built for it within, for the oracle, for the most holy\nplace' (1 Kings 6:16).\n\n2. In that he doth tell us with what it was ceiled, and doth also\nthus repeat, saying, 'for the oracle, for it within, even for the\nmost holy place,' it is because he would have it noted, that this\nonly is the place that thus was done.\n\n3. Twenty cubits, that was the length, and breadth, and height of\nthe house; so that by his thus saying he teacheth that thus it was\nbuilt round about.\n\n4. The cedar is, if I mistake not, the highest of the trees (Eze\n31:3-8). Now in that it is said the house, the oracle, was ceiled\nround about therewith, it may be to show, that in heaven, and no\nwhere else, is the height of all perfections. Perfection is in\nthe church on earth, but not such as is in heaven.\n\n(1.) There is a natural perfection, and so a penny is as natural\nsilver as is a shilling. (2.) There is a comparative perfection,\nand so one thing may be perfect and imperfect at the same time; as\na half-crown is more than a shilling, yet less than a crown. (3.)\nThere is also that which we call the utmost perfection, and that\nis it which cannot be added to, or taken from him; and so God\nonly is perfect. Now, heavenly glory is that which goes beyond\nall perfection on the earth, as the cedar goes beyond all trees\nfor height. Hence God, when he speaks of his own excellency, sets\nit forth by its height. The high God, the most High, and the high\nand lofty One; and the Highest (Psa 92:9, 138:6; Gen 14:19-21;\nDan 3:26, 5:18; Psa 18:13, 87:5; Luke 1:32, 6:35; Isa 57:15; Psa\n9:2, 56:2, 92:1; Isa 14:14). These terms also are ascribed to this\nhouse, for that it was the place where utmost perfection dwelt.\n\nI take, therefore, the cedar in this place to be a note of perfection,\neven the cedar with which this house was ceiled. For since it is\nthe wisdom of God to speak to us ofttimes by trees, gold, silver,\nstones, beasts, fowls, fishes, spiders, ants, frogs, flies, lice,\ndust, &c., and here by wood; how should we by them understand his\nvoice, if we count there is no meaning in them? 'And the cedar of\nthe house within was carved with knops and open flowers; all was\ncedar; there was no stone seen' (1 Kings 6:18).\n\nKnops and flowers were they with which the golden candlestick was\nadorned, as you read, Exodus 25:33, 35, 37:10, 21. The candlestick\nwas a type of the church, and the knops and flowers a type of her\nornaments. But what! must heaven be hanged round about with the\nornaments of saints! with the fruits of their graces! Well, it is\ncertain that something more than ordinary must be done with them,\nsince they are admitted to follow them into the holy place (Rev\n14:13); and since, it is said, they shall have a far more exceeding\nand eternal weight of glory bestowed on them, for them in the\nheavens' (2 Cor 4:16,17).\n\n'All was cedar; there was no stone seen.' Take stone in the type\nfor that which was really so, and in the antitype for that which\nis so mystically, and then it may import to us, that in heaven,\nthe antitype of this holiest, there shall never be anything of\nhardness of heart in them that possess it for ever. All imperfection\nariseth from the badness of the heart, but there will be no\nbad hearts in glory. No shortness in knowledge, no crossness of\ndisposition, no workings of lusts, or corruptions will be there;\nno, not throughout the whole heavens. Here, alas! they are seen,\nand that in the best of saints, because here our light is mixed\nwith darkness; but there will be no night there, nor any stone\nseen.\n\n'And the floor of the house was overlaid with gold' (1 Kings 6:30).\nThis is like that of which we read of the New Jerusalem that is\nto come from God out of heaven; says the text, 'The street of the\ncity was pure gold'; and like that of which you read in Exodus,\n'They saw the God of Israel, and under his feet as it were a paved\nwork of a sapphire stone, and as it were the body of heaven in his\nclearness' (Rev 21:21; Exo 24:10). All the visions were rich, but\nthis the richest, that the floor of the house should be covered or\noverlaid with gold. The floor and street are walking-places, and\nhow rich will our steps be then! Alas! here we sometimes fall into\nthe mire, and then again stumble upon blocks and stones. Here\nwe sometimes fall into holes, and have our heel oft catched in a\nsnare; but there will be none of these. Gold! gold! all will be\ngold, and golden perfections, when we come into the holy place!\nJob at best took but his steps in butter, but we then shall take\nall our steps in the gold of the sanctuary.\n\nLXI. Of the ark of the covenant which was placed in the inner\nTemple.\n\nIn the Word I read of three arks; to wit, Noah's ark, that in which\nMoses was hid, and the ark of the covenant of God (Gen 6:14; Exo\n2:3,5). But it is the ark of the covenant of which I shall now\nspeak. The ark was made 'of shittim-wood, two cubits and a half\nwas the length thereof, and a cubit and a half the breadth thereof,\nand a cubit and a half the height thereof.' It was overlaid 'with\npure gold within and without,' and 'a crown of gold' was made for\nit 'round about' (Exo 25:10,11).\n\n1. This ark was called 'the ark of the covenant,' as the first that\nyou read of was called 'Noah's,' because as he in that was kept\nfrom being drowned, so the tables of the covenant were kept in\nthis from breaking.\n\n2. This ark, in this, was a type of Christ; for that in him only,\nand not in the hand of Moses, these tables were kept whole. Moses\nbrake them, the ark keeps them.\n\n3. Not only that wrote on two tables of stone, but that also called\n'the ceremonial,' was put into the ark to be kept. The two tables\nwere put into the midst of the ark, to answer to this--thy law is\nwithin my heart to do it. But the ceremonial was put into the side\nof the ark, to show that out of the side of Christ must come that\nwhich must answer that, for out thence came blood and water; blood,\nto answer the blood of the ceremonies; and water, to answer the\npurifyings and rinsings of that law. The ceremonies, therefore,\nwere lodged in the side of the ark, to show that they should be\nanswered out of the side of Jesus Christ (Exo 25:16,17; Deut 10:5;\nPsa 40:8; John 19:34; Heb 10:7).\n\n4. The ark had the name of God put upon it; yea, it was called the\nstrength of God, and his glory, though made of wood. And Christ\nis God both in name and nature, though made flesh; yea more, made\nto be sin for us (2 Sam 6:2; 1 Chron 13:6; 2 Chron 6:1; John 1:14;\nRom 9:5; 2 Cor 5:21).\n\n5. The ark was carried upon men's shoulders this way and that, to\nshow how Christ should be carried and preached by his apostles and\nministers into all parts of the world (Exo 25:14; 1 Chron 15:15;\nMatt 28:19,20; Luke 24:46,47).\n\n6. The ark had those testimonies of God's presence accompanying\nit, as had no other ceremony of the law; and Christ had those signs\nand tokens of his presence with him, as never had man either in\nlaw or gospel. This is so apparent it needs no proof. And now for\na few comparisons more.\n\n(1.) It was at that that God answered the people, when they were\nwont to come to inquire of him; and in these last days God has\nspoken to us by his Son (1 Chron 13:3; 1 Sam 14:18; Heb 1:2; John\n16:23,24).\n\n(2.) At the presence of the ark the waters of Jordan stood still till\nIsrael, the ransomed of the Lord, passed over from the wilderness\nto Canaan; and it is by the power and presence of Christ that we pass\nover death, Jordan's antitype, from the wilderness of this world\nto heaven (Josh 3:15-17; John 11:25; Rom 8:37-39; 1 Cor 15:54-57).\n\n(3.) Before the ark the walls of Jericho fell down; and at the\npresence of Christ shall all high towers, and strongholds, and\nhiding places for sinners be razed, and dissolved at his coming\n(Josh 6:20; Isa 30:25, 2:10,16; 2 Peter 3:10; Rev 20:11-13).\n\n(4.) Before the ark Dagon fell, that idol of the Philistines; and\nbefore Christ Jesus devils fell, those gods of all those idols.\nAnd he must reign till all his enemies be put under his feet, and\nuntil they be made his footstool (1 Sam 5:1-4; Mark 5:12; 1 Cor\n15:25; Heb 10:13).\n\n(5.) The Philistines were also plagued for meddling with the ark,\nwhile they abode uncircumcised; and the wicked will one day be\nmost severely plagued for their meddling with Christ, with their\nuncircumcised hearts (1 Sam 5:6-13; Psa 50:6; Matt 24:51, 25:11,12;\nLuke 13:25-29).\n\n(6.) God's blessing was upon those that entertained the ark as they\nshould; and much more is, and will his blessing be upon those that\nso embrace and entertain his Christ, and profess his name sincerely\n(2 Sam 6:11; Acts 3:26; Gal 3:13,14; Matt 19:27-29; Luke 22:28,29).\n\n(7.) When Uzzah put forth his hand to stay the ark, when the oxen\nshook it, as despairing of God's protecting of it without a human\nhelp, he died before the Lord; even so will all those do, without\nrepentance, who use unlawful means to promote Christ's religion,\nand to support it in the world (1 Chron 13:9,10; Matt 26:52; Rev\n13:10).\n\n\n(8.) The ark, though thus dignified, was of itself but low--but\na cubit and a half high; also Christ--though he was the glory\nof heaven and of God--yet made himself of no reputation, and was\nfound in the likeness of a man (Exo 25:10-12; Phil 2:6-11).\n\n(9.) The ark had a crown of gold round about upon it, to show how\nChrist is crowned by his saints by faith, and shall be crowned by\nthem in glory, for all the good he hath done for them; as also how\nall crowns shall one day stoop to him, and be set upon his head.\nThis is showed in the type (Zech 6:11,14). And in the antitype\n(Rev 4:10, 19:12).\n\n(10.) The ark was overlaid with gold within and without, to show\nthat Christ was perfect in inward grace and outward life, in spirit\nand in righteousness (John 1:14; 1 Peter 2:22).\n\n(11.) The ark was placed under the mercy-seat, to show that Jesus\nChrist, as Redeemer, brings and bears, as it were, upon his\nshoulders, the mercy of God to us, even in the body of his flesh,\nthrough death (Exo 25:21; Eph 4:22; 5:1,2).\n\n(12.) When the ark was removed far from the people, the godly went\nmourning after it; and when Christ is hid, or taken from us, then\nwe mourn in those days (2 Sam 7:2; Mark 2:19,20; Luke 5:34,35;\nJohn 16:20-22).\n\n(13.) All Israel had the ark again, after their mourning-time was\nover; and Christ, after his people have sorrowed for him a while,\nwill see them again, 'and their hearts shall rejoice' (John\n16:1-3,20-22).\n\nBy all these things, and many more that might be mentioned, it is\nmost evident that the ark of the testimony was a type of Jesus\nChrist; and take notice a little of that which follows, namely,\nthat the ark at last arrived to the place most holy (Heb 9:3,4).\nThat is, after its wanderings; for the ark was first made to wander,\nlike a non-inhabitant, from place to place; now hither, and then\nthither; now in the hands of enemies, and then abused by friends;\nyea, it was caused to rove from place to place, as that of which\nthe world was weary. I need instance to you for proof hereof none\nother place than the fifth, sixth, and seventh chapters of the\nfirst Book of Samuel; and, answerable to this, was our dear Lord\nJesus posted backwards and forwards, hither and thither, by the\nforce of the rage of his enemies. He was hunted into Egypt so soon\nas he was born (Matt 2). Then he was driven to live in Galilee\nthe space of many years. Also, when he showed himself to Israel,\nthey drove him sometimes into the wilderness, sometimes into the\ndesert, sometimes into the sea, and sometimes into the mountains,\nand still in every of these places he was either haunted or hunted\nby new enemies.\n\nAnd at last of all, the Pharisees plot for his life; Judas sells him,\nthe priests buy him, Peter denies him, his enemies mock, scourge,\nbuffet, and much abuse him. In fine, they get him condemned, and\ncrucified, and buried; but at last God commanded, and took him\nto his place, even within the veil, and sets him to bear up the\nmercy-seat, where he is to this very day, being our ark to save\nus, as Noah's did him, as Moses' did him; yea, better, as none\nbut Christ doth save his own.\n\nLXII. Of the placing of the ark in the holiest, or inner Temple.\n\n1. The ark, as we have said, and as the text declares, when carried\nto its rest, was placed in the inner temple, or in the most holy\nplace, 'even under the wings of the cherubims.' 'And the priests\nbrought in the ark of the covenant of the Lord unto his place, to\nthe oracle of the house, into the most holy place, even under the\nwings of the cherubims' (Exo 26:33, 39:35; 1 Kings 8:3; 2 Chron\n5:7).\n\n2. Before this, as was said afore, the ark was carried from place\nto place, and caused to dwell in a tent under curtains, as all\nour fathers did; to show that Christ, as we, was made for a time\nto wander in the world, in order to his being possessed of glory\n(2 Sam 7:1,3,6; Heb 11:9; John 1:10, 16:28, 3:13).\n\n3. But now, when the ark was brought into the holiest, it is said\nto be brought into its place. This world then was not Christ's\nplace, he was not from beneath, he came from his Father's house;\nwherefore while here, he was not at his place, nor could until he\nascended up where he was before (John 8:23, 16:28, 6:62, 3:13).\n\n4. Christ's proper place, therefore, is the holiest. His proper\nplace, as God, as Priest, as Prophet, as King, and as the Advocate\nof his people. Here, with us, he has no more to do, in person,\nas mediator. If he were on earth, he should not be a priest, &c.\nHis place and work is now above with his Father, and before the\nangels (Acts 5:31; 1 Peter 3:22; Heb 4:14, 8:4; 9:24; 1 John 2:1,2;\nRev 1:4,5).\n\n5. It is said the ark was brought 'to the oracle of the house,'\nSolomon was not content to say it was brought into the holiest; but\nhe saith, his place was the oracle, the holy oracle, that is, the\nplace of hearing. For he, when he ascended, had somewhat to say\nto God on the behalf of his people. To the oracle, that is, to\nthe place of revealing. For he also was there to receive, and from\nthence to reveal to his church on earth, something that could not\nbe made manifest but from this holy oracle. There therefore he is\nwith the two tables of testimony in his heart, as perfectly kept;\nhe also is there with the whole fulfulling of the ceremonial law\nin his side, showing and pleading the perfection of his righteousness,\nand the merit of his blood with his Father, and to receive and\nto do us good, who believe in him, how well pleased the Father is\nwith what he has done in our behalf.\n\n6. 'Into the most holy place.' By these words is showed, whither\nalso the ark went, when it went to take up its rest. And in that\nthis ark was a type of Christ in this, it is to show or further\nmanifest, that what Christ doth now in heaven, he doth it before\nhis Father's face. Yea, it intimates, that Christ even there makes\nhis appeals to God, concerning the worth of what he did on earth;\nto God the Judge of all, I say, whether he ought not for his\nsuffering-sake to have granted to him his whole desire, as Priest\nand Advocate for his people?\n\n'Wilt thou,' said Festus to Paul, 'go up to Jerusalem, and there\nbe judged of these things before me?' (Acts 25:9). Why, this our\nblessed Jesus was willing, when here, to go up to Jerusalem to be\njudged; and being misjudged of there, he made his appeal to God,\nand is now gone thither, even into the holy place, even to him that\nis Judge of all, for his verdict upon his doing; and whether the\nsouls for whom he became undertaker, to bring them to glory, have\nnot by him a right to the kingdom of heaven.\n\n7. 'Under the wings of the cherubims.' This doth further confirm\nour words; for having appealed from earth to heaven, as the ark\nwas set under the wings of the cherubims, so he, in his interceding\nwith God and pleading his merits for us, doth it in the presence\nand hearing of all the angels in heaven.\n\nAnd thus much of the ark of the covenant, and of its antitype. We\ncome next to speak of the mercy-seat.\n\nLXIII. Of the mercy-seat, and how it was placed in the holy Temple.\n\nThe mercy-seat was made in the wilderness, but brought up by Solomon,\nafter the temple was built, with the rest of the holy things (2\nChron 5:2-10).\n\nThe mercy-seat, as I have showed of the ark, was but low. 'Two\ncubits and a half was the length, and a cubit and a half the breadth\nthereof'; but the height thereof 'was without measure.'\n\n1. The length and breadth of the mercy-seat is the same with that\nof the ark: perhaps to show us, that the length and breadth of the\nmercy of God to his elect, is the same with the length and breadth\nof the merits of Christ (Exo 25:10,17). Therefore, we are said to\nbe justified in him, blessed in him, even according to the purpose\nwhich God purposed in him.\n\n2. But in that the mercy-seat is without measure, as to height,\nit is to show, that would God extend it, it is able to reach even\nthem that fall from heaven, and to save all that ever lived on\nearth, even all that are now in hell. For there is not only breadth\nenough for them that shall be saved, but 'bread enough and to\nspare' (Luke 15:17). 'And thou shalt,' says God, 'put the mercy-seat\nabove upon the ark.' Thus he said to Moses, and this was the place\nwhich David assigned for it (Exo 25:21; 1 Chron 28:11). Now, its\nbeing by God's ordinance placed thus, doth teach us many things.\n\n(1.) That mercy's foundation to us is Christ. The mercy-seat was\nset upon the ark of the testimony, and there it rested to usward.\nJustice would not, could not have suffered us to have had any\nbenefit by mercy, had it not found an ark, a Christ to rest upon.\n'Deliver him,' saith God, 'from going down to the pit, I have found\na ransom' (Job 33:24).\n\n(2.) In that it was placed above, it doth show also that Christ\nwas, of mercies, ordaining a fruit of mercy. Mercy is above, is the\nordainer; God is love, and sent of love his Son to be the Saviour\nand propitiation for our sins (John 3:16; 1 John 4:10).\n\n(3.) In that the mercy-seat and ark were thus joined together, it\nalso shows, that without Christ mercy doth not act. Hence, when\nthe priest came of old to God for mercy, he did use to come into\nthe holy place with blood; yea, and did use to sprinkle it upon\nthe mercy-seat, and before it, seven times. Take away the ark, and\nthe mercy-seat will fall, or come greatly down at least. So take\naway Christ, and the flood-gate of mercy is let down, and the\ncurrent of mercy stopped. This is true, for so soon as Christ\nshall leave off to mediate, will come the eternal judgment.\n\n(4.) Again, in that the mercy-seat was set above upon the ark, it\nteacheth us to know, that mercy can look down from heaven, though\nthe law stand by and looks on; but then it must be in Christ, as\nkept there, and fulfilled by him for us. The law out of Christ is\nterrible as a lion; the law in him is meek as a lamb. The reason\nis, for that it finds in him enough to answer for all their faults,\nthat come to God for mercy by him. 'Christ is the end of the law\nfor righteousness'; and if that be true, the law for that can look\nno further upon whoever comes to God by him. The law did use to\nsentence terribly, until it was put into the ark to be kept.[30]\n\n(5.) Let them then that come to God for mercy be sure to come\nto him by the ark, Christ. For grace, as it descends to us from\nabove the mercy-seat, so that mercy-seat doth rest upon the ark.\nWherefore, sinner, come thou for mercy that way: for there if\nthou meetest with the law, it can do thee no harm; nor can mercy,\nshouldst thou elsewhere meet it, do thee good. Come, therefore,\nand come boldly to the throne of grace, this mercy-seat, thus borne\nup by the ark, and 'obtain mercy, and find grace to help in time\nof need' (Heb 4:16).\n\nWherefore the thus placing of things in the holiest, is admirable\nto behold in the word of God. For that indeed is the glass by and\nthrough which we must behold this glory of the Lord. Here we see\nthe reason of things; here we see how a just God can have to do,\nand that in a way of mercy, with one that has sinned against him.\nIt is because the law has been kept by the Lord Jesus Christ; for\nas you see, the mercy-seat stands upon the ark of the covenant,\nand there God acts in a way of grace towards us (Exo 25:17-23).\n\nLXIV. Of the living waters of the inner Temple.\n\nAlthough in the holy relation of the building of the temple no\nmention is made of these waters, but only of the mount on which,\nand the materials with which the king did build it, yet it seems to\nme that in that mount, and there too where the temple was built,\nthere was a spring of living water. This seems more than probable,\nby Ezekiel 47:1, where he saith, 'He brought me again unto the\ndoor of the house, and behold, waters issued out from under the\nthreshold of the house eastward, for the fore-front of the house\nstood toward the east, and the waters came down from under, from\nthe right side of the house, at the south side of the altar.' So\nagain, 'And a fountain shall come forth of the house of the Lord,\nand shall water the valley of Shittim' (Joel 3:18). Nor was the\nspring, wherever was the first appearance of thess holy waters,\nbut in the sanctuary, which is the holiest of all (Eke 47:12),\nwhere the mercy-seat stood, which in Revelation is called 'The\nthrone of God, and of the Lamb' (Rev 22:1,2).\n\nThis also is that which the prophet Zechariah means, when he says,\n'Living waters shall go out from Jerusalem, half of them toward\nthe former sea, and half of them toward the hinder sea,' &c. (Zech\n14:8). They are said to go forth from Jerusalem, because they came\ndown to the city from out of the sanctuary which stood in Jerusalem.\nThis is that which in another place is called a river of water of\nlife, because it comes forth from the throne, and because it was\nat the head of it, as I suppose, used in and about temple-worship.\nIt was with this, I think, that the molten sea and the ten lavers\nwere filled, and in which the priests washed their hands and feet\nwhen they went into the temple to do service; and that also in\nwhich they washed the sacrifices before they offered them to God;\nyea, I presume, all the washings and rinsings about their worship\nwas with this water.\n\nThis water is said in Ezekiel and Revelation to have the tree of life\ngrow on the banks of it, and was a type of the word and Spirit of\nGod, by which, both Christ himself sanctified himself, in order to\nhis worship as high-priest (Eze 47; Rev 22). And also this water\nis that which heals all those that shall be saved; and by which,\nthey being sanctified thereby also, do all their works of worship\nand service acceptably, through Jesus Christ our Lord. This water\ntherefore is said to go forth into the sea, the world, and to heal\nits fish, the sinners therein; yea, this is that water of which\nChrist Jesus our Lord saith, Whosoever shall drink thereof shall\nlive for ever (Eze 47:8-10; Zech 14:8; John 4:14).\n\nLXV. Of the chains which were in the oracle or inner Temple.\n\nAs there were chains on the pillars that stood before the porch\nof the temple, and in the first house; so, like unto them, there\nwere chains in the holiest, here called the oracle. These chains\nwere not chains in show, or as carved on wood, &c., but chains\nindeed, and that of gold; and they were prepared to make a partition\n'before the oracle' within (1 Kings 6:21; 2 Chron 3:16).\n\nI told you before that the holiest was called the oracle, not because\nin a strict sense the whole of it was so, but because such answer\nof God was there, as was not in the outward temple, but I think\nthat the ark and mercy-seat were indeed more especially that\ncalled the oracle; 'for there I will meet with thee,' saith God,\nand from above that 'I will commune with thee' (Exo 25:22). When\nDavid said, 'I lift up my hands toward thy holy oracle,' he meant\nnot so much towards the holiest house, as toward the mercy-seat\nthat was therein. Or, as he saith in the margin, 'Toward the oracle\nof thy sanctuary' (Psa 28:2).\n\nWhen therefore he saith, 'before the oracle,' he means, these chains\nwere put in the most holy place, before the ark and mercy-seat, to\ngive to Aaron and his sons to understand that an additional glory\nwas there. For the ark and mercy-seat were preferred before that\nholy house itself, even as Christ and the grace of God is preferred\nbefore the highest heavens. 'The Lord is high above all nations,\nand his glory above the heavens' (Psa 113:4).\n\nSo then, the partition that was made in this house by these chains,\nthese golden chains, was not so much to divide the holy from the\nplace most holy, as to show that there is in the holiest house that\nwhich is yet more worthy than it.\n\nThe holiest was a type of heaven, but the ark and mercy-seat were\na type of Christ, and of the mercy of God to us by him; and I trow\nany man will conclude, if he knows what he says, that the God and\nChrist of heaven are more excellent than the house they dwell in.\nHence David said again, 'Whom have I in heaven but thee?' For thou\nart more excellent than they (Psa 73:25). For though that which\nis called heaven would serve some; yea, though God himself was\nout of it, yet none but the God of heaven will satisfy a truly\ngracious man: it is God that the soul of this man thirsteth for;\nit is God that is his exceeding joy (Psa 52:2, 63:1, 143:6, 17:15,\n43:4).\n\nThese chains then, as they made this partition in the most holy\nplace, may teach us, that when we shall be glorified in heaven, we\nshall yet, even then, and there, know that there will continue an\ninfinite disproportion between God and us. The golden chains that\nare there will then distinguish [or separate] the Creator from the\ncreature. For we, even we which shall be saved, shall yet retain\nour own nature, and shall still continue finite beings; yea, and\nshall there also see a disproportion between our Lord, our head,\nand us; for though now we are, and also then shall be like him as\nto his manhood; yea, and shall be like him also, as being glorified\nwith his glory; yet he shall transcend and go beyond us, as to\ndegree and splendour, as far as ever the highest king on earth\ndid shine above the meanest subject that dwelt in his kingdom.\n\nChains have of old been made use of as notes of distinction, to show\nus who are bond men, and who free. Yea, they shall at the day of\njudgment be a note of distinction of bad and good; even as here\nthey will distinguish the heavens from God, and the creature from\nthe Creator (2 Peter 2:4; Jude 6; Matt 22:13).\n\nTrue, they are chains of sin and wrath, but these chains of gold;\nyet these chains, even these also will keep creatures in their\nplace, that the Creator may have his glory, and receive those\nacknowledgments there from them, which is due unto his Majesty\n(Rev 4, 5:11-14).\n\nLXVI. Of the high-priest, and of his office in the inner Temple.\n\nWhen things were thus ordained in the house 'most holy,' then went\nthe high-priest in thither, according as he was appointed, to do\nhis office, which was to burn incense in his golden censer, and\nto sprinkle with his finger the blood of his sacrifice, for the\npeople, upon and above the mercy-seat (Exo 30:7-10; Lev 16:11-14).\n\nNow for this special work of his, he had peculiar preparations. 1.\nHe was to be washed in water. 2. Then he was to put on his holy\ngarments. 3. After that he was to be anointed with holy oil. 4. Then\nan offering was to be offered for him, for the further fitting of\nhim for his office. 5. The blood of this sacrifice must be put,\nsome of it upon his right ear, some on the thumb of his right hand,\nand some on the great toe of his right foot. This done, some more\nof the blood, with the anointing oil, must be sprinkled upon him,\nand upon his garment; for after this manner must he be consecrated\nto his work as high-priest (Exo 29).\n\nHis being washed in water was to show the purity of Christ's\nhumanity. His curious robes were a type of all the perfections of\nChrist's righteousness. The holy oil that was poured on his head\nwas to show how Christ was anointed with the Holy Ghost unto his\nwork, as priest. The sacrifice of his consecration was a type of\nthat offering Christ offered in the garden when he mixed his sweat\nwith his own blood, and tears, and cries, when he prayed to him\nthat was able to save him; 'and was heard in that he feared'; for\nwith his blood, as was Aaron with the blood of the bullock that\nwas slain for him, was this blessed one besmeared from head to\nfoot, when his sweat, as great drops or clodders of blood, fell\ndown from head and face, and whole body, to the ground (Luke 22:44;\nHeb 10:20).\n\nWhen Aaron was thus prepared, then he offered his offering for the\npeople, and carried the blood within the veil (Lev 16). The which\nChrist Jesus also answered, when he offered his own body without\nthe gate, and then carried his blood into the heavens, and sprinkled\nit before the mercy-seat (Heb 13:11,12, 9:11,12,24). For Aaron was\na type of Christ; his offering, a type of Christ's offering his\nbody; the blood of the sacrifice, a type of the blood of Christ;\nhis garments, a type of Christ's righteousness; the mercy-seat,\na type of the throne of grace; the incense, a type of Christ's\npraise; and the sprinkling of the blood of the sacrifice upon the\nmercy-seat, a type of Christ's pleading the virtue of his sufferings\nfor us in the presence of God in heaven (Heb 9:10-28).\n\n'Wherefore, holy brethren, partakers of the heavenly calling,\nconsider the apostle and high priest of our profession, Christ\nJesus' (Heb 3:1). 'Seeing then that we have a great high priest,\nthat is passed into the heavens, Jesus the Son of God, let us hold\nfast our profession. For we have not an high priest which cannot\nbe touched with the feeling of our infirmities; but was in all\npoints tempted like as we are, yet without sin. Let us therefore\ncome boldly unto the throne of grace, that we may obtain mercy,\nand find grace to help in time of need. For every high priest\ntaken from among men is ordained for men in things pertaining to\nGod, that he may offer both gifts and sacrifices for sins: who\ncan have compassion on the ignorant, and on them that are out of\nthe way; for that he himself also is compassed with infirmity'\n(Hosea 4:14-16, 5:1,2).\n\nThis then is our high priest; and this was made so 'not after the\nlaw of a carnal commandment, but after the power of an endless\nlife.' For Aaron and his sons were made priests without an oath,\n'but this with an oath by him that said unto him, The Lord sware\nand will not repent, Thou art a priest for ever after the order\nof Melchisedec. By so much was Jesus made a surety of a better\ntestament.'\n\n'And they truly were many priests, because they were not suffered\nto continue by reason of death. But this man, because he continueth\never, hath an unchangeable priesthood. Wherefore he is able also\nto save them to the uttermost that come unto God by him, seeing\nhe ever liveth to make intercession for them. For such an high\npriest became us, who is holy, harmless, undefiled, separate from\nsinners, and made higher than the heavens; who needeth not daily,\nas those high priests, to offer up sacrifice, first for his own sins,\nand then for the people's: for this he did once, when he offered\nup himself. For the law maketh men high priests which have infirmity;\nbut the word of the oath, which was since the law, maketh the Son,\nwho is consecrated for evermore. Now of the things which we have\nspoken this is the sum: We have such an high priest, who is set\non the right hand of the throne of the majesty in the heavens; a\nminister of the sanctuary, and of the true tabernacle,[31] which\nthe Lord pitched, and not man. For every high priest is ordained\nto offer gifts and sacrifices: wherefore it is of necessity that\nthis man have somewhat also to offer. For if he were on earth, he\nshould not be a priest, seeing that there are priests that offer\ngifts according to the law: who serve unto the example and shadow\nof heavenly things, as Moses was admonished of God when he was\nabout to make the tabernacle: for, See, saith he, that thou make\nall things according to the pattern showed to thee in the mount'\n(Heb 7:16-8:5).\n\n'But Christ being come an high priest of good things to come, by\na greater and more perfect tabernacle, not made with hands, that\nis to say, not of this building; neither by the blood of goats and\ncalves, but by his own blood, he entered in once into the holy\nplace, having obtained eternal redemption for us. For if the blood\nof bulls and of goats, and the ashes of an heifer sprinkling the\nunclean, sanctifieth to the purifying of the flesh: how much more\nshall the blood of Christ, who through the eternal Spirit offered\nhimself without spot to God, purge your conscience from dead works\nto serve the living God.\n\n'For Christ is not entered into the holy places made with hands,\nwhich are the figures of the true; but into heaven itself, now to\nappear in the presence of God for us: Nor yet that he should offer\nhimself often, as the high priest entereth into the holy place every\nyear with blood of others; for then must he often have suffered\nsince the foundation of the world: but now once in the end of the\nworld hath he appeared to put away sin by the sacrifice of himself.\nAnd as it is appointed unto men once to die, but after this the\njudgment: so Christ was once offered to bear the sins of many;\nand unto them that look for him shall he appear the second time\nwithout sin unto salvation' (Heb 9:11-14,24-28).\n\nLXVII. Of the high-priest's going into the Holiest alone.\n\nAs it was the privilege of the high-priest to go into the holiest\nalone, so there was something of mystery also, to which I shall\nspeak a little: 'There shall,' says God, 'be no man in the tabernacle\nof the congregation, when he [Aaron] goeth in to make an atonement\nin the holy place, until he come out, and have made an atonement\nfor himself, and for his household, and for all the congregation\nof Israel' (Lev 167:17). The reason is, for that Christ is mediator\nalone; he trod the winepress alone; and of the people there was\nnone with him to help him there (Isa 63:3; 1 Tim 2:5).\n\nOf the people there was none to help him to bear his cross, or in\nthe management of the first part of his priestly office. Why then\nshould there be any to share with him in his executing of the second\npart thereof? Besides, he that helps an intercessor must himself\nbe innocent, or in favour, upon some grounds not depending on the\nworth of the intercession. But as to the intercession of Christ,\nwho can come in to help upon the account of such innocency or worth?\nNot the highest angel; for there is none such but one, wherefore\nhe must do that alone. Hence it is said, He went in alone, is there\nalone, and there intercedes alone. And this is manifest not only\nin the type Aaron, but in the antitype Christ Jesus (Heb 6:19,20,\n9:7-11,21,23,24).\n\nI do not say that there is no man in heaven but Jesus Christ; but\nI say, he is there to make intercession for us alone. Yea, the\nholy text says more. 'I go,' saith Christ, 'to prepare a place for\nyou; and if I go and prepare a place for you, I will come again\nand receive you unto myself, that where I am there ye may be also'\n(John 14:1-3).\n\nThis text seems to insinuate that Christ is in the holiest or\nhighest heavens alone; and that he there alone must be, until he\nhas finished his work of intercession; for not till then he comes\nagain to take us to himself. Let us grant Christ the pre-eminency\nin this, as also in all other things; for he is intercessor for\nhis church, and makes it for them in the holiest alone. It is said\nhe is the light that no man can approach unto.\n\nLXVIII. Of the high-priest's going in thither but once a year.\n\nAs the high-priest went into the holiest when he went in thither\nalone; so to do that work, he went in thither but once a year.\nThou shalt not come 'at all times,' said God to him, 'into the\nholy place, within the veil, before the mercy-seat, which is upon\nthe ark, that thou die not' (Lev 16:2).\n\nAnd as he was to go in thither but 'once a year,' so not then\nneither, unless clothed and adorned, with his Aaronical holy robes\n(Lev 16:32-34). Then he was to be clothed, as I hinted before, with\nthe holy robes, the frontlet of gold upon his forehead, the names\nof the twelve tribes upon his breast, and the jingling bells upon\nthe skirts of his garment? nor would all this do, unless he went\nin thither with blood (Exo 28; Lev 16).\n\nNow, this once a year the apostle taketh special notice of, and\nmakes great use of it. 'Once a year,' saith he, this high-priest\nwent in thither: once a year, that is, to show, that Christ should\nonce in the end of the world, go into heaven itself, to make\nintercession there for us. For by this word 'year,' he shows the\nterm and time of the world is meant; and by 'once' in that year,\nhe means once in the end of the world.\n\n'Not,' saith he, 'that he should offer himself often: as the\nhigh-priest entereth into the holy place every year with blood of\nothers. For then must he often have suffered since the foundation\nof the world: but now once in the end of the world hath he appeared\nto put away sin by the sacrifice of himself (Heb 9:25,26).\n\nAnd having thus once offered his sacrifice without the veil, he is\nnow gone into the holiest, to perfect his work of mediation for us.\nNot into the holy places made with hands, which are the figures of\nthe true, but into heaven itself, now to appear in the presence of\nGod for us.\n\nNow if our Lord Jesus is gone indeed, now to appear in the presence\nof God for us; and if this now be the once a year that the type\nspeaks of; the once in the end of the world, as our apostle says;\nthen it follows, that the people of God should all stand waiting\nfor his benediction that to them he shall bring with him when\nhe shall return from thence. Wherefore he adds, 'Christ was once\noffered to bear the sins of many; and unto them that look for him\nshall he appear the second time without sin unto salvation' (v\n28).\n\nThis, therefore, shows us the greatness of the work that Christ has\nto do at the right hand of God, for that he stays there so long.\nHe accomplished all the first part of his priesthood in less than\nforty years, if you take in the making of his holy garments and\nall; but about this second part thereof, he has been above in\nheaven above sixteen hundred years, and yet has not done.\n\nThis therefore calls for faith and patience in saints, and by this\nhe also tries the world; so that they, in mocking manner, being\nto say already, 'Where is the promise of his coming?' (2 Peter\n3:4). But I say again, We must look and wait. If the people waited\nfor Zacharias, and wondered that he staid so long, because he staid\nin the holy place somewhat longer than they expected, no marvel\nif the faith of the world about Christ's coming is fled and gone\nlong ago, yea, and that the children also are put to it to wait,\nsince a scripture 'little while' doth prove so long. For that\nwhich the apostle saith, 'yet a little while,' doth prove to some\nto be a very long little (John 16:16; Heb 10:37).\n\nTrue, Zacharias had then to do with angels, and that made him stay\nso long. O but Jesus is with God, before him, in his presence,\ntalking with him, swallowed up in him, and with his glory, and that\nis one cause he stays so long. He is there also pleading his blood\nfor his tempted ones, and interceding for all his elect, and waits\nthere till all his be fitted for, and ready to enter into glory. I\nsay, he is there, and there must be till then; and this is another\nreason why he doth stay the time we count so long.\n\nAnd, indeed, it is a wonder to me, that Jesus Christ our Lord should\nonce think now he is there, of returning higher again, considering\nthe ill treatment he met with here before. But what will not love\ndo? Surely he would never touch the ground again, had he not a\npeople here that cannot be made perfect but by his coming to them.\nHe also is made judge of quick and dead, and will get him glory\nin the ruin of them that hath him.\n\nHis people are as himself to him. Can a loving husband abide to be\nalways from a beloved spouse? Besides, as I said, he is to pay the\nwicked off, for all their wickedness, and that in that very plat\nwhere they have committed it. Wherefore the day appointed for this\nis set, and he will, and shall come quickly to do it. For however\nthe time may seem long to us, yet, according to the reckoning of\nGod, it is but a little while since he went into the holiest to\nintercede. 'A thousand years with the Lord is as one day'; and after\nthis manner of counting, he has not been gone yet full two days\ninto the holiest. 'The Lord is not slack concerning his promise,\nas some men count slackness'; 'he will come quickly, and will not\ntarry' (2 Peter 3; Heb 10:37).\n\nLXIX. Of the cherubims, and of their being placed over the mercy-seat\nin the inner Temple.\n\nThere were also cherubims in the most holy place, which were set\non high above the mercy-seat. See 1 Kings 6:23-28.\n\n1. These are called by the apostles, 'the cherubims of glory\nshadowing the mercy-seat' (Heb 9:5).\n\n2. These cherubims were figures of the angels of God, as in other\nplaces we have proved.\n\n3. It is said these cherubims were made of image work, and that in\nsuch manner, as that they could, as some think, move their wings\nby art; wherefore it is said, 'they stretched forth their wings';\nthe wings of the 'cherubims spread themselves'; and that the\n'cherubims spread forth their wings over the place of the ark,--and\nthe staves thereof above' (1 Kings 6:27; 2 Chron 3:13, 5:8).\n\n4. I read also of these cherubims, that they had chariots and\nwheels; by which is taught us how ready and willing the angels are\nto fetch us when commanded, unto the paradise of God; for these\nchariots were types of the bosoms of the angels; and these wheels,\nof the quickness of their motion to come for us when sent. 'The\nchariots of God are twenty thousand, even thousands of angels;\nthe Lord is among them, as in Sinai, in the holy place' (1 Chron\n28:18; Eze 10:9,15,16,18-20; 2 Kings 6:17; Psa 68:17; 2 Kings\n2:11; Dan 9:2).\n\n5. What difference, if any, there is between cherubims and seraphims,\ninto that I shall not now inquire; though I believe that there\nare diverse orders and degrees of angels in the heavens, as there\nare degrees and diverse orders among men in the world. But that\nthese cherubims were figures of the holy angels, their being thus\nplaced in the holy oracle doth declare; for their dwelling-place\nis heaven, though they, for our sakes, are conversant in the world\n(Heb 1).\n\n6. It is said that these cherubims, in this holy place, did stand\nupon their feet, to show, (1.) That the angels of heaven are not\nfallen from their station, as the other angels are. (2.) To show\nalso that they are always ready, at God's bidding, to run with\nswiftness to do his pleasure. (3.) To show also that they shall\ncontinue in their station, being therein confirmed by Jesus Christ,\n'by whom all things consist' (Col 1:17).\n\n7. It is said 'their faces were inward,' looking one to another,\nyet withal somewhat ascending, to show that the angels both behold\nand wonder at the mysteries of grace, as it is displayed to usward\nfrom off the mercy-seat. The faces of the cherubims 'shall look one\nto another; towards the mercy-seat shall the faces of the cherubims\nbe' (Exo 25:20; 2 Chron 3:13; 1 Peter 1:12; Eph 3:10).\n\n(1.) 'Towards the mercy-seat.' They are desirous to see it, and\nhow from hence, I say, mercy doth look towards us.\n\n(2.) 'They look one towards another,' to show that they agree to\nrejoice in the salvation of our souls (Luke 15:10).\n\n(3.) They are said to stand above the mercy-seat, perhaps to show\nthat the angels have not need of those acts of mercy and forgiveness\nas we have, who stand below, and are sinners. They stand above it;\nthey are holy. I do not say they have no need that the goodness of\nGod should be extended to them, for it is by that they have been\nand are preserved; but they need not to be forgiven, for they have\ncommitted no iniquity.\n\n(4.) They stand there also with wings stretched out, to show how\nready, if need be, the angels are to come from heaven to preach\nthis gospel to the world (Luke 2:9-14).\n\n(5.) It is said in this, that thus standing, their wings did reach\nfrom wall to wall; from one side of this holy house to the other;\nto show that all the angels within the boundaries of the heavens,\nwith one consent and one mind, are ready to come down to help and\nserve, and do for God's elect at his command.\n\nIt is said, also, that their wings are stretched on high, to show\nthat they are only delighted in those duties which are enjoined\nthem by the high and lofty One, and not inclined, no not to serve\nthe saints in their sensual or fleshly designs. It may be also to\nshow that they are willing to take their flight from one end of\nheaven to the other, to serve God and his church for good (Matt\n13:41,49, 24:31, 25:31; 2 Thess 1:7,8).\n\nLXX. Of the figures that were upon the walls of the inner Temple.\n\nThe wall of the inner temple, which was a type of heaven, was, as\nI have already told you, ceiled with cedar from the bottom to the\ntop. Now by the vision of Ezekiel, it is said this wall was carved\nwith cherubims and palm trees. 'So that a palm tree was between a\ncherub and a cherub, and every cherub had two faces; so that the\nface of a man was toward the palm tree on the one side, and the\nface of a young lion toward the palm tree on the other. It was made\nthrough all the house round about; from the ground unto above the\ndoor were cherubims and palm trees made' (Eze 41:18-20).\n\n1. As to these cherubims and palm trees, I have already told you\nwhat I think them to be figures of. The cherubims are figures of\nthe holy angels, and the palm trees of upright ones; we therefore\nhere are to discourse only of the placing of them in the heavens.\n\n2. Now you see the palm trees in the holiest are placed between a\ncherub and a cherub, round about the house, which methinks should\nbe to signify that the saints shall not there live by faith and\nhope, as here, but in the immediate enjoyment of God; for to be\nplaced between the cherubims, is to be placed where God dwells;\nfor Holy Writ says plainly, He dwells between the cherubims, even\nwhere here it is said these palm trees, or upright ones are placed\n(1 Sam 4:4; 2 Kings 19:15; 1 Chron 13:6; Psa 80:1; Isa 37:16). The\nchurch on earth is called God's house, and he will dwell in it for\never; and heaven itself is called God's house, and we shall dwell\nin it for ever, and that between the cherubims. This is more than\ngrace, this is grace and glory, glory indeed.\n\n3. To dwell between the cherubims may be also to show that there\nwe shall be equal to the angels. Mark, here is a palm tree and a\ncherub, a palm tree and a cherub. Here we are a little lower, but\nthere we shall not be a whit behind the very chief of them. A palm\ntree and a cherub, an upright one between the cherubs, will then\nbe round about the house; we shall be placed in the same rank;\n'neither can they die any more, for they are equal unto the angels'\n(Luke 20:36).\n\n4. The palm trees thus placed, may be also to show us that the elect\nof God shall there take up the vacancies of the fallen angels;\nthey for sin were cast down from the holy heavens, and we by grace\nshall be caught up thither, and be placed between a cherub and a\ncherub. When I say their places, I do not mean the fickleness of\nthat state, that they for want of electing love did stand in while\nin glory; for the heavens, by the blood of Christ, is now to us\nbecome a purchased possession; wherefore, as we shall have their\nplace in the heavenly kingdom, so, by virtue of redeeming blood,\nwe shall there abide, and go no more out; for by that means that\nkingdom will stand to us unshaken (Heb 9:12, 12:22-24,28; Rev\n3:12).\n\n5. These palm trees, I say, seem to take their places who for sin\nwere cast from thence. The elect therefore take that place in\npossession, but a better crown for ever. Thus 'Israel possessed\nthat of the Canaanites'; and David, Saul's kingdom; and Matthias,\nthe place, the apostleship of Judas (Acts 1:20-26).\n\n6. Nor were the habitations which the fallen angels lost, excepting\nthat which was excepted before, at all inferior to theirs that\nstood; for their captain and prince is called son of the morning,\nfor he was the antitype there (Isa 14:12).\n\n7. Thus, you see, they were placed from the ground up to above the\ndoor; that is, from the lowest to the highest angel there. For as\nthere are great saints and small ones in the church on earth, so\nthere are angels of divers degrees in heaven, some greater than\nsome; but the smallest saint, when he gets to heaven, shall have\nan angel's dignity, an angel's place. From the ground you find a\npalm tree between a cherub and a cherub.\n\n8. And every cherub had two faces--so here; but I read in Ezekiel\n10:14, that they had four faces apiece. The first was the face of\na cherubim; the second, the face of a man; the third, the face of\na lion; and the fourth, the face of an eagle.\n\n9. They had two faces apiece; not to show that they were of a double\nheart, for 'their appearances and themselves' were the same, and\n'they went every one straight forward' (Eze 10:22). These two faces,\nthen, were to show here the quickness of their apprehension, and\ntheir terribleness to execute the mind of God. The face of a man\nsignifies them masters of reason; the face of a lion, the terribleness\nof their presence (1 Cor 13:12; Judg 13:6).\n\nIn another place I read of their wheels; yea, that themselves,\n'their whole bodies, and their backs, and their hands, and their\nwings, and the wheels were full of eyes round about' (Eze 1:18,\n10:12). And this is to show us how knowing and quick-sighted they\nare in all providences and dark dispensations, and how nimble\nin apprehending the mischievous designs of the enemies of God's\nchurch, and so how able they are to undermine them. And forasmuch\nalso as they have the face of a lion, we by that are showed how\nfull of power they are to kill and to destroy, when God says,\nGo forth and do so. Now, with these we must dwell and cohabit, a\npalm tree and a cherub; a palm tree and a cherub must be from the\nground to above the door, round about the house--the heavens.\n\n'So that the face of a man was toward the palm tree on the one\nside, and the face of a young lion toward the palm tree on the\nother side.' By these two faces may be also showed that we in\nthe heavens shall have glory sufficient to familiarize us to the\nangels. Their lion-like looks, with which they used to fright\nthe biggest saint on earth, as you have it, Genesis 32:30; Judges\n13:15,22, shall then be accompanied with the familiar looks of\na man. Then angels and men shall be fellows, and have to do with\neach as such.\n\nThus you see something of that little that I have found in the\ntemple of God.\n\n\n\n\n\n\nFOOTNOTES:\n\n[Advertisement by Editor footnotes]\n\n[1] Lee's Solomon's Temple portrayed by Scripture Light. Dedication.\n\n[2] Job 5:7, literally translated from the Hebrew.\n\n[3] Lee's Solomon's Temple, p. 173.\n\n[4] Lee's Solomon's Temple, p. 232.\n\n\n\n[To the courteous reader footnotes]\n\n[1] Legal terms to define the boundaries of an estate, butted upon\na common or high road or river, and bounded by the property of\nanother person.--Ed.\n\n[2] Heaven is a type of sin and grace. Had there been no sin,\nwe should have been limited to an earthly paradise; but sin and\nthe grace of a Saviour's purchase opens heaven to our wondering\nhearts.--Ed.\n\n\n\n[Main Text FOOTNOTES]\n\n[1] One of the types or signs.--Ed\n\n[2] How universal is this feeling among Christians! 'Why was I made\nto hear thy voice,' while so many more amiable and less guilty\n'make a wretched choice?' All are equally encouraged--'Whosoever\nwill, let him take the water of life freely.'--Ed\n\n[3] 'To oppose the customs of heathens, who made their chief gates\ntowards the west, that these stupid worshippers, drawing nigh to\ntheir blind, deaf, and dumb deities, might have their idols, as it\nwere, arising upon them out of the east.'--Lee's Solomon's Temple,\np. 242.--Ed.\n\n[4] 'There were two pillars, which some resemble to the two states\nof the church--Jewish and Christian; others understand magistracy\nand ministry.'--Lee's Temple, 1659, p. 281.--Ed.\n\n[5] The height of these pillars was thirty-five cubits each,\nincluding the base and chapiter. The base, ornamented with lines\nor net-work, twelve cubits; the column eighteen cubits, and the\nchapiter five cubits, making the height thirty-five cubits; while\nthe column or pillar, cast by itself, was only eighteen. This\nreconciles the apparent discrepancy between 1 Kings 7:15 and 2\nChronicles 3:15.--Ed.\n\n[6] Immediately, or by Christ himself.--Ed.\n\n[7] Pummil, or pommel, round like an apple.--Ed.\n\n[8] In all the editions of this book published since the author's\ndeath, these words are altered to 'their preaching.'--Ed.\n\n[9] Frowish, or frowzy, fetid, musty. Alas! how many ministers\nthere are who are afflicted with this unsavoury smell.--Ed.\n\n[10] This is a valuable lesson to the ministers and members of\nchurches, to be ever ready to welcome the returning prodigal. The\nporch is never to be shut against the poor fugitive; and the only\nproper inquiry as to opening the door of the church, is, 'If thou\nbelievest with all thine heart, thou mayest freely enter.'--Ed.\n\n[11] Wealth and honours, when sanctified, are valuable aids to\nChristian usefulness; but unutterable woes will fall upon him who\nattempts to enter heaven with temporal or ecclesiastical pomps\nvain-gloriously carried upon his shoulders.--Ed.\n\n[12] Every Christian pilgrim, if he journeys aright, must be entirely\nguided by prayerful personal inquiries at the holy oracles as to\nhis way to heaven. How do sin and Satan strive to mislead him in\nthis essential duty.--Ed.\n\n[13] The simple-minded nature of Bunyan here appears conspicuously.\nHe measures others by his own bushel, as if every pastor had as\nsingle an eye to the welfare of their flocks as he had over the\nChurch at Bedford. How tenderly ought the churches of Christ to\ncherish such pastors as Bunyan, while they prayerfully watch over\ntheir ministrations.--Ed.\n\n[14] This is one of those beautiful gems which sparkle all through\nBunyan's works, 'As the depth of the riches both of the wisdom and\nknowledge of God!'--Ed.\n\n[15] Ceiled is now only used with reference to the top of a room--the\nceiling. It is an old English word, and means overlaid or lined\nwith wood, wainscot, or plank, either roof, sides, or floor.--Ed.\n\n[16] The line means the text. The marginal reading agrees with the\npuritan version 'overlayed.' Tyndale renders it, 'And he paved the\nhouse with precious stones goodly.' Coverdale, 'And overlayed the\nhouse with precious stones to beautify it.'--Ed.\n\n[17] A bath was a Hebrew measure containing about seven gallons\nand a half.--Ed.\n\n[18] The moral law of ten commandments.--Ed.\n\n[19] This is from the Genevan or puritan versions. Our translation\nhas 'on the right side.'--Ed.\n\n[20] The candlesticks mentioned in 2 Chronicles 4:7, Zechariah 4,\nand Revelation 1, appear to have been of one pattern. A stem, with\na bowl bearing a centre and six branches--three on each side.\nOf these there were ten in the temple. The prophets Zechariah and\nJohn, in their holy visions, saw but one, with its seven lamps\nsecretly supplied by living olive trees. These lights 'are the\neyes of the Lord, which run to and fro through the whole earth';\nthe seven lamps 'are the seven churches.' What a source for\nreflection is here opened.--Ed.\n\n[21] Oil called golden, from its representing that which is better\nthan thousands of gold and silver. So pure that, in the golden\nbowl, it would look like liquid gold.--Ed.\n\n[22] A malignant was a term of reproach given to those who, in the\ncivil wars, opposed Divine truth, and promoted popery and arbitrary\ndomination. Clarendon calls it 'a term imposed upon those that\nthe puritans wished to render odious to the people.'--Ed.\n\n[23] A tenth deal is the tenth part of a Hebrew measure, called\nthe ephah, containing about a bushel.--Ed.\n\n[24] Daniel Burgess published a curious sermon, in 1697, on the\ngolden snuffers, showing that they are a type or emblem of spiritual\nsnuffing or reproving; and of pure gold, to show that reprovers\nshould be holy and unblameable. His directions and cautions are\nvaluable, but Bunyan says much more in his few lines than Burgess\ndoes in his eighty pages.--Ed.\n\n[25] Great was the fatherly care felt by Bunyan for his own children,\nespecially for his blind Mary; and judging by the lessons he draws\nfrom the temple spoons, those feelings extended to his church. It\nmust be a severe trial to a minister's temper, when teased with\nbabes in religion at three score and ten years of age, especially\nif they are old professors. Thus Bunyan, in addressing the readers\nof his emblems, says--\n\n\n'We now have boys with beards, and girls that be\n'Huge as old women wanting gravity.'--Ed.\n\n\n[26] The degraded state of the poor, when the religious houses (so\ncalled) distributed food to all comers, was long felt after the\nsuppression of those hot-beds of vice, from the encouragement they\ngave to idleness, pauperism, and the most vicious habits. Even\nin Bunyan's days the beggar, carrying a bowl to receive the fruit\nof their industrious neighbours' toil, was still remembered. At\nintervals, plague and famine swept away the helpless wretches, to\nthe terror of all classes. How severely is this curse still felt\nin Ireland.--Ed.\n\n[27] How careful ought churches to be in casting out an offending\nmember, seeing that their sentence should be as 'the judicial\njudgment of God.' It is not revenge, hatred, malice, or the mere\nexercise of power, that is to lead to it; it is the good of the\nindividual that is to be pursued and sought. While the church\nendeavours to remain pure, its aim and object should be mainly to\ncorrect and reform the offender, that his spirit may be saved. When\ndiscipline is undertaken from any other motive than this; and when\nit is pursued from private pique, or rivalship, or ambition, or the\nlove of power, it is wrong. The salvation of the offender, and the\nglory of God, should prompt to all the measures which should be\ntaken in the case. 'Restore such an one in the spirit of meekness;\nconsidering thyself, lest thou also be tempted' (Gal 6:1).--Ed.\n\n[28] In Bunyan's 'now-a-days,' it was much debated whether singing\nought to be introduced in a mixed assembly. It was contended that\na voice and talent for singing does not accompany the new birth;\nthat it might tend to hypocrisy and vanity; and that it was not\nexpressly commanded. The Quakers rejected it, but all other sects\nadopted that delightful part of public worship. See Keach's Breach\nRepaired.--Ed.\n\n[29] The olive wood is used, with ivory and mother of pearl, in\nornamenting the most sumptuous apartments in oriental palaces. It\nis exceedingly durable and elegant. 'The choosing olive out of every\nother kind of wood, for the adorning these sumptuous apartments,\nshows the elegance and grandeur of the taste in which Solomon's\ntemple was built, where the doors of the oracle, and some other parts,\nwere of olive wood.'--Harmer, Scheuzer, Lady M. W. Montague.--Ed.\n\n[30] As the mercy-seat covered the law deposited in the ark, so\nChrist covers the transgressions of his people; while Christ sits\nupon the mercy-seat, the law cannot rise up in judgment against\nthem.--Jennings.\n\n[31] In Bunyan's edition this is called the 'new tabernacle,'\na typographical error which is corrected by restoring the true\nreading.--Ed\n\n***\n\nA DISCOURSE\n\nOF\n\nTHE HOUSE OF THE FOREST OF LEBANON.\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThat part of Palestine in which the celebrated mountains of Lebanon\nare situated, is the border country adjoining Syria, having Sidon\nfor its seaport, and Land, nearly adjoining the city of Damascus,\non the north. This metropolitan city of Syria, and capital of the\nkingdom of Damascus, was strongly fortified; and during the border\nconflicts it served as a cover to the Assyrian army. Bunyan, with\ngreat reason, supposes that, to keep them in check, Solomon built\na tower house and palace, well furnished with munitions of war,\ncalled the house in the forest of Lebanon.\n\nAs the magnificent temple at Jerusalem was the seat of public\nworship appointed by God, it was considered typical of the gospel\ndispensation, which was intended to supersede it. All its parts\nand utensils, sacrifices and services, have been described, in\ntheir typical meaning, in Solomon's Temple Spiritualized; but as\nthe lovely system of the gospel had, with slow and irresistible\nsteps, to conquer the prejudices, passions, and wickedness of\nmankind, those who bore the brunt of this battle were considered\nas the church militant in the wilderness: and Bunyan has, in this\ntreatise, endeavoured to show that this palace and fortress was\ntypical of the churches of Christ while in a state of holy warfare,\ndefending their Divine dispensation, and extending the line of\ndefence by progressive spiritual conquests. While the churches are\nsurrounded by enemies, they have inexhaustible internal comfort,\nstrength, and consolation. Like the house in the forest of Lebanon,\nthey are also pleasantly, nay, beautifully situated. If Mount Zion\nwas the joy of the whole earth, the mountains of Damascus were a\npicture of the earthly paradise. So beautiful is the scenery, and\nbalmy the air, that one part is called Eden, or the garden of the\nLord. It is described by Arabian poets as always bearing winter\nfar above upon his head, spring on its shoulders, and autumn in his\nbosom, while perpetual summer lies sleeping at his feet. It was\nupon this beautiful spot, called by Isaiah 'the glory of Lebanon,'\nthat Solomon built his house in the forest.\n\nThis is the plain matter of fact which Bunyan establishes from the\nsacred Scriptures, but he was, as to lettered lore, an unlearned\nman; at all events, no man could say of him that 'much learning\nhas made thee mad.' Bunyan's is the plain common-sense scriptural\naccount of this building; but he differs greatly from almost\nall our learned commentators--they imagining that this house was\nnear the temple of Jerusalem. The Assembly of Divines, in their\nvaluable annotations, suggest that it was so called 'because great\nstore of trees, as in Lebanon, were planted about it; and gardens,\norchards, and all manner of delightful things were added thereto':\nto aid this conjecture, they quote Ecclesiastes 2:4, 6. Poole\nsays that it was 'a house so called, either, first, because it\nwas built in the mountain and forest of Lebanon, for recreation\nin summer time; but generally held to have been near Jerusalem;\nor rather, secondly, from some resemblance it had with Lebanon for\nits pleasant shades and groves.' Diodati considers it the same\nwith Solomon's palace, but called the house of Lebanon by reason\nof the groves planted about it; or of the great number of cedar\ncolumns brought from Lebanon, and used in its construction. Even\nBunyan's favourite translation, made at Geneva by the Puritans,\nwhile it gives two wood-cuts of 'The King's house IN the wood of\nLebanon,' a marginal note is added--'For the beauty of the place,\nand great abundance of cedar trees that went to the building\nthereof, it was compared to Mount Lebanon.' Calmet, in his very\nvaluable translation, accompanied by the Vulgate Latin, gives the\nsame idea: 'Il batit encore le palais appelle la maison du Leban,\na cause de la quantite prodigeuse de cedres qui entraient dans\nla structure de cet edifice.' [Translation: 'Another thing he did\nwas build the palace which was called the house of Lebanon because\nof the prodigious quantity of cedars used in its construction.']\nBishop Patrick places this house in or near to Jerusalem, 'In a\ncool, shady mountain, which made it resemble Mount Lebanon.' Dr.\nGill was of opinion that this house was near Jerusalem; because\nit was a magazine of arms, and a court of judicature, and had its\nname from being built of the cedars of Lebanon, and among groves\nof trees. Josephus, in his Antiquities of the Jews, book 8, chapter\n6, section 5, states that when the Queen of Sheba came to Judea,\nshe was amazed at the wisdom of Solomon, and surprised at the\nfineness and largeness of his royal palace; 'but she was beyond\nmeasure astonished at the house which was called the forest of\nLebanon.' Matthew Henry follows the opinion of Bunyan; 'I rather\nincline to think it was a house built in the forest of Lebanon\nitself, whither, though far distant from Jerusalem, Solomon having\nso many chariots and horses, and those dispersed into chariot\ncities, which probably were his stages, he might frequently retire\nwith ease.' Express notice is taken of Lebanon, as the place of\na warlike building, in 2 Kings 19, and in Canticles 7:4.\n\nThe tower of Lebanon is described as looking towards Damascus.\nThe ruins of this house and tower, in the forest of Lebanon,\nare probably those seen by Benjamin of Tudela, who describes the\nstones of which it was built as twenty palms long, and twelve\nwide. Gabriel Sionits describes the tower as an hundred cubits\nhigh, and fifty broad. Maundrel saw the ruins in the mountains\nof Lebanon at a distance. The objections made by our commentators\nto the plain testimony of the Scriptures are, that Solomon would\nnot have built this beautiful house at so great a distance from\nthe capital--that he would not have risked so much treasure nor\nthe munitions of war in a forest--and that he would not, on the\nextreme border of the kingdom of Judea, have set up a throne, or\nseat of judgment. The answer to these objections appears to me\nto be conclusive. Lebanon possessed the most commanding sites for\na border fortress, and therefore an admirable depot for arms, to\nenable the Jewish warriors to keep out their most vigilant and\ndangerous enemies, the Assyrians. The wealth that was deposited in\nthis house was calculated to excite greater vigilance to protect\nso important a pass, while it would divert the attention of an\nenemy from the still more wealthy temple and fortress at Jerusalem.\nA throne of justice was well placed there, to save a long journey\nto the capital, for the trial of offenders, and the settlement\nof disputes on the borders of the empire. It appears to me that\ncommon sense and the soundest evidence supports the view which Bunyan\ntook, which was far in advance of the age in which he lived.\n\nThe way in which this building, with the purposes for which it\nwas intended, is spiritualized, is very ingenious, and admirably\ncarried through in the following treatise. Whether it was intended\nby the Holy Ghost to be typical, must be left to the judgment of\nthe impartial reader. That Lebanon is used figuratively by the\ninspired writers there can be no doubt. 'Lebanon is ashamed and\nhewn down,' must be intended as a type of the church, when under the\nmalice of her enemies. So also when Babylon, a type of Antichrist,\nfell, 'the cedars of Lebanon rejoiced'; doubtless referring to\nthe joy of God's saints when relieved from the oppressor. Whether\nthe fine old trees, or the splendid house built as a defence to\nprevent the approach of enemies to the temple, is intended as a type\nof the Christian warfare, is left to the impartial consideration\nof the reader. There is very little reason to doubt but that we\nshall adopt Bunyan's view; if we consider the temple to be typical,\nwe shall consider the house in the forest of Lebanon to be typical\nalso.\n\nIt has been said, by an author of very great repute (Addison),\nthat had Bunyan lived in the times of the Christian fathers, he\nwould have been as great a father as the best of them. He stands\nunrivalled for most extraordinary mental powers for allegory\nand for spiritualizing, but to compare him with the best of the\nfathers is faint praise indeed. He was as much their superior, as\nthe blaze of the noon-day sun excels the glimmer of a rushlight.\n\nIn this treatise we find many very admirable illustrations of two\nimportant subjects. One is, that temporal governors have nothing\nto fear from the spread of vital godliness: the other is upon\nthe nature of the strife and antipathy felt by the world against\nChrist and his spiritual seed. They are sweet-scented; the\nfragrant smell of their graces excites the enmity of Satan and his\nfollowers, who would burn these cedars, because they are pillars\nof, and angels for, the truth. 'Reason, history, and experience\nall confirm this truth; that a people, whose profession is directly\nin opposition to the devil, and antichrist, and to all debauchery,\ninhumanity, profaneness, superstition, and idolatry,' will be\nhated, persecuted, and, if possible destroyed by Satan and his\nadherents. The secret is, that the world cannot bear such 'living\nepistles, known and read of all men,' which reflect so severely\nby their conduct upon the vice and profligacy of the worldling.\nThis was a stinging censure upon the profligate court of Charles\nII, and therefore the Nonconformists were hated and persecuted;\nwhile conformity to soul-benumbing rites and ceremonies was cherished\nand rewarded. To render persecution perfectly unjustifiable,\nBunyan scripturally and plainly exhibits the harmlessness of the\nChristian character bearing with meekness the injuries heaped upon\nit; followers of him who, when reviled, reviled not again, but\nsuffered patiently. It is a grievous mistake to suppose that vital\ngodliness caused the great rebellion, and consequent beheading of\nKing Charles I. It was frightful and most insupportable tyranny\nthat drove a nation, headed by their parliament, to arms.\nThe King levied severe taxes without the consent of the people's\nrepresentatives; he perverted justice by the abominable decisions\nof the King's judges in the court of Star Chamber; and attempted\nto introduce Popery through the medium of the Queen and her licentious\ncourt, composed principally of the worst class of foreign Papists.\nAnd when Leighton, Prynne, Bastwick, and some of the most virtuous\nand enlightened citizens, justly but firmly remonstrated, they\nwere seized and tortured in a way that the heart sickens with the\nnarrative. It was an attempt to reduce the whole nation to the\nmost abject slavery of both body and soul, that roused the spirit\nof the people to resistance. The solemn league and covenant was\ntaken, Cromwell appeared, and the country was, by Divine aid,\nsaved from utter desolation. It was not a war of religious sects;\nthe Presbyterians, Independents, Baptists, and others, could never\nhave coalesced; it was a war for liberty or despotism, and the\nprincipal of the warriors on both sides were attached to the religion\nthat was by law established. It is true that many Episcopalians,\nin the reign of Charles II, charged the Puritans, not only as being\nthe mainspring, but as possessing the overwhelming force in that\nawful struggle, forgetting that the Nonconformists were then but\na handful of men, neither possessed of wealth nor influence. To\nattribute victory to so small a band, must refer it to the immediate\ninterposition of the Most High, as in the case of Gideon in his\nvictory over the Assyrians. But it was no sectarian fight, except\nthose two great sects of freemen against despots. Bunyan fully proves\nthat no state has anything to fear from religion: 'She moveth no\nsedition, she abideth in her place; let her temple-worshippers but\nalone, and she will be as if she were not in the world'; 'neither\nshe nor her Jesus are for doing them any hurt.' 'God's armour is\nno burthen to the body, nor clog to the mind, and it being only\nspiritual, the slaughter must needs be spiritual also.' 'All\nher privileges are soul concerns, they make no infringement upon\nany man's liberties. Let but faith and holiness walk the streets\nwithout control, and you may be as happy as the world can make you.'\n'Let not kings, and princes, and potentates be afraid; the saints\nthat are such indeed, know their places, and are of a peaceable\ndeportment; the earth God hath given to the children of men, and\nhis kingdom to the sons of God.' The Christian is a pilgrim bound\nto a far more glorious inheritance: with so bright and glorious\na prospect, he may well apply the encouraging language of Bunyan\nto his own soul; 'I have a bad master, but I have only a year to\nserve under him, and that makes me serve him with patience. I have\nbut a mile to go in this dirty way, and then I shall have my path\npleasant and green, and this makes me tread the dirty way with\npatience.'\n\nThis treatise is one of the ten 'excellent manuscripts' which\nBunyan had prepared for the press, when his unexpected decease\nprevented his publishing them. It first appeared in the folio volume\nof his works, printed under the care of Charles Doe, in 1692. It\nhas since been re-published in every edition of Bunyan's work, but\nwith the omission of the Scripture references, and many errors.\nIt is now accurately corrected by the first edition.\n\nGEO. OFFOR.\n\n\nTHE HOUSE OF THE FOREST OF LEBANON.\n\nCHAPTER I.\n\nAs Solomon built a house for Pharaoh's daughter, and that called\nthe temple of the Lord; so he built a house in Lebanon, called\n'the house of the forest of Lebanon' (1 Kings 7:2).\n\nSome, I perceive, have thought that this house, called 'the house\nof the forest of Lebanon,' was none other than that called the\ntemple at Jerusalem, and that that was called 'The house of the\nforest of Lebanon,' because built of the wood that grew there. But\nthat Solomon built another than that, even one in Lebanon, called\n'the house of the forest of Lebanon,' is evident, and that from\nthese reasons:--\n\nFirst, That in the forest of Lebanon is mentioned as another,\nbesides that called the temple of the Lord; and that too when the\ntemple and its finishing is spoken of; yea, it is mentioned with\nan 'also,' as an additional house, besides the temple of the Lord.\n\n'In the fourth year,' saith the text, 'was the foundation of the\nhouse of the Lord laid in the month Zif;[1] and in the eleventh\nyear in the month Bul, which is the eighth month, was the house\nfinished throughout all the parts thereof, and according to all\nthe fashion of it; so he was seven years in building it.' 'But\nSolomon was building his own house thirteen years, and he finished\nall his house. He built also the house of the forest of Lebanon,'\n&c. (1 Kings 6:37,38; 7:1,2).\n\nCan there now be any thing more plain? Is not here the house of\nthe forest of Lebanon mentioned as another besides the temple? he\nbuilt the temple, he built his own house, he built also the house\nof the forest of Lebanon.\n\nSecond. It is evident by the difference of their measures and\ndimensions. The length of the temple was threescore cubits; but\nthe length of the house of the forest of Lebanon was an hundred\ncubits; so that the house of the forest of Lebanon was forty\ncubits more than was that called Solomon's temple: The breadth of\nSolomon's temple was twenty cubits, but the breadth of the house\nof the forest of Lebanon was fifty cubits: And as there is odds\nbetween threescore and fivescore, so there is also between twenty\nand fifty.\n\nAs to their height, they were both alike; but equality in height\ncan no more make them the same, than can a twenty years' age in\ntwo, make them one and the same person.\n\nTheir porches also differed greatly; the porch of the temple was\nin length but twenty cubits, but the length of that of the house\nof the forest of Lebanon was fifty cubits. So that here also is\nthirty odds.[2] The porch of the temple was but ten cubits broad;\nbut the porch of the house of the forest of Lebanon thirty cubits.\nNow, I say, who that considereth these disproportions, can conclude\nthat the house of the forest of Lebanon was none other than that\ncalled the temple of Jerusalem. For all this compare 1 Kings 6:2,\n3 with 7:2, 6.\n\nThird. If you add to these the different makes of the houses, it\nwill sufficiently appear that they were not one. The house of the\nforest of Lebanon was built upon four rows of cedar pillars; but\nwe read of no such pillars upon which the temple stood. The windows\nof the house of the forest of Lebanon stood in three rows, light\nagainst light; but we read of no such thing in the temple. The\ntemple had two pillars before the door of its porch, but we read\nnot of them before the door of the porch of the house of the\nforest of Lebanon. In the sixth and seventh chapters of the first\nbook of Kings, these two houses, as to their make, are exactly\nset forth; so that he that listeth may search and see, if as to\nthis I have not said the truth.\n\nCHAPTER II.\n\nOF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE.\n\nThat the house of the forest of Lebanon was a house significant,\nI think is clear; also, if it had not, we should not have had so\nparticular an account thereof in the holy Word of God: I read but\nof four buildings wherein, in a particular manner, the houses or\nfabrics are, as to their manner of building, distinctly handled.\nThe tabernacle is one, the temple another; the porch which he\nbuilt for his throne, his throne for judgment; and this house of\nthe forest of Lebanon is the fourth. Now the three first, to wit,\nthe tabernacle, the temple, the porch and throne, wise men will\nsay are typical; and therefore so is this.\n\n[First.] I will therefore take it for granted that the house of\nthe forest of Lebanon is a significative thing, yea, a figure of\nthe church, as the temple at Jerusalem was, though not under the\nsame consideration. The temple was a figure of the church under the\ngospel, as she relateth to worship; but the house of the forest\nof Lebanon was a figure of that church as she is assaulted for\nher worship, as she is persecuted for the same. Or take it more\nexpressly thus: I take this house of the forest of Lebanon to\nbe a type of the church in the wilderness, or as she is in her\nsackcloth state.\n\nWe read, before this house was built, that there was a church in\nthe wilderness; and also, after this house was demolished, that\nthere would be a church in the wilderness (Acts 7:38; Rev 12:14).\nBut we now respect that wilderness state that the church of the\nNew Testament is in, and conclude that this house of the forest of\nLebanon was a type and figure of that; that is, of her wilderness\nstate. And, methinks, the very place where this house was built\ndoes intimate such a thing; for this house was not built in a\ntown, a city, &c., as was that called the temple of the Lord, but\nwas built in a kind of a wood, a wilderness; it was built in the\nforest of Lebanon, unto which that saying seems directly to answer.\n'And to the woman,' the church, 'were given two wings of a great\neagle, that she might fly into the wilderness into her place' (Rev\n12:14). A wilderness state is a desolate, a tempted, an afflicted,\na persecuted state (Jer 2:6). All which is more than intimated by\nthe witnesses wearing of, and prophesying in sackcloth, and also\nexpressed of by that Revelation 12.\n\nAnswerable to this is that of the prophet concerning this house of\nthe forest of Lebanon, where he says, 'Open thy doors, O Lebanon!\nthat the fire may devour thy cedars.' And again, 'Howl, fir-tree;\nfor the cedar is fallen' (Zech 11:1,2). What can be more express?\nThe prophet here knocks at the very door of the house of the forest\nof Lebanon, and tells her that her cedars are designed for fire;\nunto which also most plainly answer the flames to which so many of\nthe cedars of Lebanon,[3] God's saints, I mean, for many hundred\nyears, have been delivered for their profession; and by which,\nas another prophet has it, for many days they have fallen (Dan\n11:33). Also when the king of Assyria came up with his army against\nJerusalem, this was his vaunting, 'I am come--to the sides of\nLebanon, and I will cut down the tall cedars thereof' (Isa 37:24).\n\nWhat was this king of Assyria but a type of the beast made mention\nof in the New Testament? Now, saith he, I will cut down the cedars\nof Lebanon; who are, in our gospel times, the tall ones of the\nchurch of God. And I say again, in that he particularly mentions\nLebanon, he intends that house which Solomon built there, the\nwhich was built as a fortification to defend the religion of the\ntemple, as the saints now in the wilderness of the people are set\nfor the defence of the gospel. But more of this anon.\n\nThis house therefore was built to make assaults, and to be assaulted,\nas the church in the wilderness is; and hence the state of this\nhouse is compared to the condition of a woman in travail, struggling\nwith her pains, as also we find the state of the church in the\nwilderness is--'O inhabitant of Lebanon, that makest thy nest in\nthe cedars, how gracious shalt thou be when pangs come upon thee,\nthe pain as of a woman in travail!' (Jer 22:23). And again, 'Verily,\nverily, I say unto you, That ye shall weep and lament,' and have\nsorrow, as a woman in travail (John 16:20-22). Much answering her\ncase who, in her travails, and while 'pained to be delivered,' was\nsaid even in this case to stand before the dragon, who with open\nmouth sought to destroy her fruit, so 'soon as it was born' (Rev\n12:1-6).\n\nHence, again, when Christ calls his spouse out to suffer, he calls\nor draws her out of his house in Lebanon, to look 'from the lions'\ndens, from the mountains of the leopards,' to the things that are\ninvisible; even as Paul said when he was in affliction, 'We look\nnot at the things which are seen' (Cant 4:8; 2 Cor 4:18). He draws\nthem out thence, I say, as sheep appointed for the slaughter; yea,\nhe goeth before them, and they follow him thither.\n\nAlso, when the prophet foretells the affliction of the church,\nhe expresses it by the fall of the cedars of Lebanon, saying, The\nLord shall cut down the thickets of the forest with iron; a little\nafore called the axe and saw. And Lebanon shall fall by a mighty\none (Isa 10:15,34). And again, 'The earth mourneth and languisheth:\nLebanon is ashamed and hewn down' (Isa 33:9).\n\nDo we think that the prophet prophesieth here against trees, against\nthe natural cedars of Lebanon? No, no, it is a prophecy touching\nthe afflicted state of the church in the wilderness, of which\nLebanon, I mean this house of the forest of Lebanon, was a figure.\n\nWhen God also threateneth the enemies of his church in the wilderness\nwith his judgments, for their cruel dealing with her in the day of\nher desertion, he calls those judgments the violence of Lebanon.\nThat is, by way of comparison, such as the violence done to Lebanon\nwas. 'The violence of Lebanon shall cover thee; and the spoil of\nbeasts which made them [Lebanon] afraid, because of men's blood,\nand for the violence of the land, of the city, and of all that\ndwell therein' (Habb 2:17). This is like that, 'Reward her, even\nas she rewarded you, and double unto her double according to\nher works' (Rev 18:6). This the church doth by her prayers. 'The\nviolence done to me and to my flesh be upon Babylon, shall the\ninhabitant of Zion say; and my blood upon the inhabitants of Chaldea,\nshall Jerusalem say' (Jer 51:35). And then shall be fulfilled that\nwhich is written, Look what they did unto Lebanon shall be done\nunto them (Oba 15; Eze 35:14,15).\n\nGod has his time to return the evil that the enemies do to his\nchurch, and he will do it when his time is come upon their own head;\nand this return is called the covering of them with the violence\nof Lebanon, or that violence showed to her in the day of her\ndistress. It is yet further evident that this house of the forest\nof Lebanon was a type of the church in the wilderness:--\n\n1. For that she is called a tower, or place of fortification and\ndefence; the same term that is given to the church in a captivated\nstate (Can 7:4; Micah 4:8-10). For as the church in the wilderness\nis compared to a woman in travail, to show her fruitfulness\nto God-ward in her most afflicted condition; so she is called a\ntower, to show her fortitude and courage, for God and his truth,\nagainst antichrist. I say therefore, unto both these is she\ncompared in that scripture last cited, the which you may peruse\nif you please. A tower is a place of receipt for the afflicted,\nand so is the church under the rage of antichrist; yea, and though\nit is the only place designed by the enemy for ruin and destruction,\nyet it is the only place of safety in the world.[4]\n\n2. This tower, this house of the forest of Lebanon, it seems to\nbe so built as to confront Damascus, the chief city of the king\nof Assyria; and in so doing it was a most excellent type of the\nspirit and design of the church in the wilderness, who is raised\nup, and built to confront antichrist. Hence Christ calls some of\nthe features of his church, and compares them to this. 'Thy neck,'\nsays he 'is as a tower of ivory; thine eyes like the fish-pools\nin Heshbon, by the gate of Bath-rabbim; thy nose is as the tower\nof Lebanon which looketh toward Damascus' (Cant 7:4).\n\nThy nose, that great ornament of thy lovely countenance, is as a\ntower looking that way; so set, as Christ says of his, as a flint.\nAnd this is a comely feature in the church, that her nose stands\nlike a tower, or as he says in another place, like a fenced brazen\nwall against Damascus, the metropolitan of her enemy: 'for the\nhead of Syria is Damascus' (Isa 7:8).\n\nAnd as Christ thus compares his church, so she again returns, or\ncompares the face of her Lord to the same, saying, 'His legs are\nas pillars of marble, set upon sockets of fine gold: his countenance\nis as Lebanon, excellent as the cedars' (Can 5:15). Thus in Lebanon,\nin this brave house, is found the excellency of the church, and\nthe beauty of Christ, for that they are both as a rock, with glory\nand majesty, bended against the enemies of the truth. 'The face\nof the Lord is against them that do evil.' Pillars his legs are\nhere compared to, and pillars were they that upheld this house,\nthis tower, which thus bravely was built with its face confronting\nthe enemy's country.\n\nSecond. That this house of the forest of Lebanon was a type of\nthe church in affliction, yet further appears, for that at the\nfall of Babylon her cedars are said to rejoice in special. 'The\nfir-trees rejoice at thee, and the cedars of Lebanon, saying, Since\nthou art laid down, no feller is come up against us' (Isa 14:8).\nThis is at the destruction of Babylon, the type of that called\nantichrist.\n\nBut why should Lebanon, the cedars in Lebanon, in an especial manner\nhere, be said to rejoice at his downfall: doubtless to show that\nas the enemy made his inroad upon Jerusalem; so in a particular\nmanner Lebanon, and the house there, were made to smoke for it\n(Isa 37:24; Jer 22:23; Zech 11:1). This answereth to that, 'Rejoice\nover her thou heaven; and ye holy apostles and prophets, for God\nhath avenged you of her.' Hence again, when he speaks of giving\nglory to his afflicted church, for all the sorrow which she hath\nsustained in her bearing witness for the truth against antichrist,\nhe calls it the glory of Lebanon. That is, as I take it, the glory\nthat belongs to her, for the afflictions which she underwent for\nhis name. 'The glory of Lebanon shall be given unto it' (Isa 35:2).\nAnd again, 'The glory of Lebanon shall come unto thee' (Isa 60:13).\nThese are promises to the church for her suffering of affliction,\nand they are made unto her as she bears the name of Lebanon, who\nor which was her type in those havocs made in it, when the enemy,\nas I said, assaulted the church of old.\n\nThus by these few lines I have showed you that there was a similitude\nbetwixt this house in the forest of Lebanon, and our gospel church\nin the wilderness. Nor need we stumble because this word house\nis not subjoined in every particular place, where this sorrow or\njoy of Lebanon is made mention of; for it is an usual thing with\nthe Holy Ghost, when he directs his speech to a man, to speak as\nif he spake to a tree; and when he directs his voice to a king,\nto speak as if he intended the kingdom; so when he speaks of the\nhouse, to speak as to the forest of Lebanon. Instances many might\nbe given.\n\nCHAPTER III.\n\nOF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON.\n\nThe house of the forest of Lebanon was forty cubits longer than was\nthe temple at Jerusalem, to show that the church in the wilderness\nwould increase more, and be far larger than she that had peace and\nprosperity. And as it was forty cubits longer, so it was thirty\ncubits wider, still showing that every way she would abound.\nHence they that came out of great tribulation, when compared with\nothers, are said to be a numberless number, or a multitude which\nno man could number, of all nations, and kindreds, and people,\nand tongues. 'These,' saith one, 'are they which came out of the\ngreat tribulation, and have washed their robes, and made them white\nin the blood of the Lamb; therefore are they before the throne of\nGod' (Rev 7:14,15).\n\nThe church, as it respected temple-worship, was confined to the\nland of Canaan; but our New Testament persecuted one is scattered\namong the nations, as a flock of sheep are scattered in a wood or\nwilderness. Hence they are said to be in 'the wilderness of the\npeople,' fitly answering to this house of the forest of Lebanon\n(Eze 20:35-37).\n\nBut though the house exceeded in length and breadth the temple\nof Jerusalem, yet as to their height they were the same, to show\nthat what acts that in the wilderness doth, above what they have\nbeen capable to do, that have not been in that condition; yet the\nnature of their grace is the same (Rom 15:27; 1 Peter 1:1).\n\nBut, I say, as for length and breadth, the church in the wilderness\nexceeds more than the house of the forest of Lebanon did that of\nthe temple at Jerusalem, as it is written; 'More are the children\nof the desolate than the children of the married wife, saith the\nLord.' And again: 'Thou shalt break forth on the right hand and\non the left; and thy seed shall inherit the Gentiles, and make\nthe desolate cities to be inhabited' (Isa 54:1-3). This is spoken\nof the church in the wilderness, that was made up chiefly of\nthe Gentiles, of which the house of the forest of Lebanon was a\nfigure; and how she at last shall recover herself from the yoke\nand tyranny of antichrist. And then she shall shoulder it with\nher adversary, saying, 'Give place to me, that I may dwell' (Isa\n49:20).\n\nAnd I will add, it was not only thus magnificent for length and\nbreadth, but for terror; it was compacted after the manner of a\ncastle, or stronghold, as was said before. It was a tower built\nfor an armoury, for Solomon put there his two hundred targets\nand three hundred shields of gold (2 Chron 9:15,16). This place\ntherefore was a terror to the heathen, on that side of the church\nespecially, because she stood with her nose so formidable against\nDamascus: no marvel therefore if the implacable cried out against\nthem, Help, 'men of Israel, help!' And, 'Will ye rebel against\nthe king?' (Acts 21:28; Neh 2:19).\n\nFor it is the terror, or majesty and fortitude, which God has put\nupon the church in the wilderness, that makes the Gentiles so\nbestir them to have her under foot. Besides, they misapprehend\nconcerning her, as if she was for destroying kings, for subverting\nkingdoms, and for bringing all to desolation, and so they set\nthemselves against her, 'crying, These that have turned the world\nupside down are come hither also; whom Jason hath received: and\nthese all do contrary to the decrees of Caesar, saying that there\nis another king, one Jesus' (Acts 17:5-7). Indeed, the very name\nof Jesus is the very tower of the Christian church, and that by\nwhich she frights the world, but not designedly, but through their\nmisunderstanding; for neither she, nor her Jesus, is for doing\nthem any hurt; however, this is that which renders her yet in\ntheir eye 'terrible as an army with banners' (Cant 6:10). How then\ncould she escape persecution for a time, for it was the policy\nof Jeroboam (1 Kings 12:26-28). And it is yet the policy of the\nnations to secure themselves against this their imagined danger,\nand therefore to use all means, as Pharaoh did, to keep this people\nlow enough, saying, 'Come on, let us deal wisely with them, lest\nthey multiply, and it come to pass that when there falleth out any\nwar, they join also to our enemies, and fight against us, and so\nget them up out of the land' (Exo 1:10).\n\nBut could the house of Lebanon, though a fortified place, assault\nDamascus? Could it remove from the place on which God had set\nit? It only was a place of defence for Judah, or for the worship\nof the temple. And had the adversary let the temple-worship and\nworshippers alone, the shields and targets in the house of the forest\nof Lebanon had not been uncovered, had not been made bare against\nthem. The same may now be said of the church in the wilderness,\nshe moveth no sedition, she abideth in her place; let her\ntemple-worshippers but alone, and she will be as if she were not\nin the world; but if you afflict her, 'Fire proceedeth out of\ntheir mouth and devoureth their enemies; and if any man will hurt\nthem, he must in this manner be killed' (Rev 11:5). And so die by\nthe sword of the Spirit. But because the weapons of the church,\nthough none of them are carnal, be so talked of in the world, the\nblind are yet more afraid of her than they in this manner are like\nto be hurt by her, and therefore they of old have peeled,[5] and\npolled, and endeavoured to spoil her all along, sending their\nservants, and saying to their bailiffs and sheriffs, 'Go--to\na nation scattered and peeled, to a people terrible from their\nbeginning,--a nation meted out and trodden down, whose land the\nrivers have spoiled!' (Isa 18:2). But this people shall prevail,\nthough not by worldly force; her God will deliver her. And then,\nor at 'that time, shall the present be brought to the Lord of hosts\nof a people scattered and peeled, and from a people terrible from\ntheir beginning hitherto; a nation meted out and trodden under\nfoot, whose land the rivers have spoiled, to the place of the name\nof the Lord of hosts, the Mount Zion' (Isa 18:7).\n\nNow thus did the house of the forest of Lebanon provoke; it was built\ndefensively, it had a tower, it had armour; its tower confronted\nthe enemy's land. No marvel then, if the king of Assyria so threatened\nto lay his army on the sides of Lebanon and to cut down the tall\ncedars thereof (Isa 37:24).\n\nThe largeness, therefore, and prowess of the church, by reason of\nher inherent fortitude and the valorous acts that she hath done by\nsuffering, by prayer, by faith, and a constant enduring of hardship\nfor the truth, doth force into the world a belief, through their\nown guilt and clamours of conscience against them for their\ndebaucheries, that this house of the forest of Lebanon will\ndestroy them all when she shall be delivered from her servitude.\n'Come now, therefore,' saith Balak to Balaam, and 'curse me this\npeople,' if peradventure I may overcome them: when he might have\nlet them pass peaceably by, and they would not have lifted up a\nfinger against him. Wherefore, from all these things it appears\nthat the house of the forest of Lebanon was a type of the church\nin the wilderness.\n\nCHAPTER IV.\n\nOF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS\nMADE.\n\nThe foundation of the house of the forest of Lebanon was of the\nsame great stones which were laid in the foundation of the temple\nof the Lord (1 Kings 7:2-11). And this shows that the church in the\nwilderness has the same foundation and support as had the temple\nthat was at Jerusalem, though in a state of sackcloth, tears,\nand affliction, the lot of the church in the wilderness; for she,\nwhile there, is to howl (Zech 11:2). Now since the foundation\nis the same, what is it but to show also that she, though in an\nafflicted condition, shall certainly stand; 'The gates of hell shall\nnot prevail against it' (Matt 16:18). Her confronting idolatrous\nnations is therefore a sign of her troubles, not any prediction of\na fall. Her rock is steadfast, not like the rock of her adversaries,\nthe enemy being judges (Deut 32:31).\n\nBut that which in special I take notice of is, that I find, in a\nmanner, in this house of the forest of Lebanon, nothing but pillars,\nand beams, great timber, and thick beams, and of those was the house\nbuilded; pillars to hold up, and thick beams to couple together,\nand thus was the house finished. I read not here of any garnishing,\neither of the pillars, beams, doors, posts, walls, or any part\nof the house; all was plain, without garnish, fitly representing\nthe state of the church in the wilderness, which was clothed with\nsackcloth, covered with ashes, wearing her mourning weeds, with\nher tears upon her cheeks, and a yoke or band about her neck (Isa\n52:1,2, 61:3).\n\nBy this kind of description we may also note with what kind of\nmembers this house, this church is furnished. Here, as I said,\nthat is, in the house of the forest of Lebanon, you find pillars,\npillars, so in the church in the wilderness. O the mighty ones of\nwhich this church was compacted! they were all pillars, strong,\nbearing up the house against wind and weather; nothing but fire\nand sword could dissolve them. As therefore this house was made\nup of great timber, so this church in the wilderness was made up\nof giants in grace. These men had the faces of lions; no prince,\nno king, no threat, no terror, no torment, could make them yield;\nthey loved not their lives unto the death. They have laughed their\nenemies in the face, they have triumphed in the flames.\n\nThey were pillars, they were pillars of cedar: the cedar is the\nhighest tree in the world;[6] wherefore in that this house was\nmade of cedar, it may be to denote that in the church in the\nwilderness, however contemned by men, was the highest perfection\nof goodness, as of faith, love, prayer, holy conversation,\nand affection for God and his truth. For indeed none ever showed\nthe like, none ever showed higher cedars than those that were\nin Lebanon. None ever showed higher saints than were they in the\nchurch in the wilderness. Others talked, these have suffered;\nothers have said, these have done; these have voluntarily taken\ntheir lives in their hands, for they loved them not to the death;\nand have fairly, and in cool blood, laid them down before the world,\nGod, angels, and men, for the confirming of the truth which they\nhave professed (Acts 15:26; Rev 12:11). These are pillars, these\nare strong ones indeed. It is meet, therefore, that the church in\nthe wilderness, since she was to resemble the house of the forest\nof Lebanon, should be furnished with these mighty ones.\n\nCedars! the same that the holiest of all in the temple was covered\nwithin, and that house was a figure of heaven, to show that the\nchurch of God in the wilderness, how base and low soever in the\njudgment of the world, is yet the only heaven that God hath among\nthe children of men. Here are many nations, many kingdoms, many\ncountries, and many cities, but the church in the wilderness was\nbut one, and she was the heaven that God has here; hence she is\ncalled, 'Thou heaven. Rejoice over her thou heaven' (Rev 18:20).\nAnd again, when the combustion for religion is in the church in\nthe wilderness it is said to be in heaven--'And there was war in\nheaven. Michael and his angels fought against the dragon; and the\ndragon fought, and his angels' (Rev 12:7).\n\nThe church therefore loseth not all her titles of honour, no, not\nwhen at the lowest, she is God's heaven still; though she may\nnot be called now a crown of glory, yet she is still God's lily\namongst thorns; though she may not be called the church of Jerusalem,\nyet she may the church in the wilderness; and though she may not\nbe called Solomon's temple, yet she may the house of the forest\nof Lebanon. Cedars! cedars are tall and sweet, and so are the\nmembers of the church in the wilderness. O their smell, their\nscent, it hath been 'as the wine of Lebanon' (Hosea 14:5-7). They\nthat have gone before have left this smell still in the nostrils\nof their survivors, as that both fragrant and precious.\n\nThis house of the forest of Lebanon was builded 'upon four rows\nof cedar pillars' (1 Kings 7:2). These four rows were the bottom\npillars, those upon which the whole weight of the house did bear.\nThe Holy Ghost saith here four rows, but says not how many were in\na row. But we will suppose them to allude to the twelve apostles,\nor to the apostles and prophets, upon whose foundation the church\nin the wilderness is said to be built (Eph 2:20). And if so, then\nit shows that as the house of the forest of Lebanon stood upon\nthese four rows of pillars, as the names of the twelve tribes stood\nin four rows of precious stones upon Aaron's breastplate when he\nwent into the holiest, so this house, or church in the wilderness,\nstands upon the doctrine of the apostles and prophets (Exo 28:17,\n29:10). But because it only saith it stood upon four rows, not\nspecifying any number, therefore as to this we may say nothing\ncertain, yet I think such a conjecture hath some show of truth in\nit, however, I will leave it to wiser judgments.\n\n'And it was covered with cedar above, upon the beams that lay on\nforty-five pillars, fifteen in a row' (1 Kings 7:3). These pillars,\nas the others, are such upon which the house did also bear; this\nis clear, because the beams that lay upon the four rows of pillars\nafore-mentioned lay also upon these forty-five.\n\nIt seems, therefore, that these four rows of pillars were they\nthat were the more outside ones; that is, two rows on this side\nof the house and two rows also on that; and that those forty-five\npillars, fifteen in a row, stood in three rows more inward, and\nso did bear up with the other the beams that were laid upon them,\nmuch like to those inner pillars that usually stand in our parish\nchurches. If so, then the first four rows did seem to be a guard\nto these, for that, as they stood more to the outsides of the\nhouse, so more to the weather, and nearer to the first approach\nof the enemy.\n\nAnd this may show that the apostles in their doctrine are not\nonly a foundation to the forty-five pillars, but a protection and\ndefence; I say a protection and defence to all the pillars that\never were besides in the church in the wilderness. And it is to\nbe considered that the four rows are mentioned as placed first,\nand so were those upon which the thick beams that first were for\ncoupling of the house were laid; the which most fitly teacheth that\nthe office and graces of the apostles were first in the church in\nthe wilderness, according to 1 Corinthians 12:18.\n\nThese forty-five pillars standing in the midst, by the others, may\nalso be to show that in the time of the trouble of the church in\nher wilderness state, there will be those that will stand by and\nmaintain her apostolical doctrine, though for so doing they bear\nthe burthen of the whole. But I read of no chambers for ease or\nrest in this house, here is no room for chambering. They that were\nfor being members in the church in the wilderness, must not look\nfor rest until their Lord shall come (Rom 13:13,14; 2 Thess 1:5-9).\n\nHere therefore was but hard lodging; the house of the forest of\nLebanon was not made for tender skins and for those that cannot\nlie out of down beds, but for those that were war-like men, and\nthat were willing to endure hardness for that religion that God\nhad set up in his temple, and is fitly answered by that of the\napostle: 'Thou, therefore,' my son, 'endure hardness as a good\nsoldier of Jesus Christ. No man that warreth entangleth himself\nwith the affairs of this life, that he may please him who hath\nchosen him to be a soldier' (2 Tim 2:3,4). Forty-five pillars! It\nwas forty-five years that the church was of old in a bewildered\nand warlike condition before she enjoyed her rest in Canaan (Josh\n14:10). Now, as there were forty-five years of trouble, so here\nare forty-five pillars for support, perhaps to intimate that God\nwill have in his church in the wilderness a sufficient succession\nof faithful men that, like pillars, shall bear up the truth above\nwater all the time of Antichrist's reign and rage.\n\nThe thick beams that lay over-thwart to couple this house of\nthe forest of Lebanon together, did bear upon these forty-five\npillars, to show that, by the burden-bearers that have and shall\nbe in the church of God in the wilderness, the unity of that house\nis through the Spirit maintained. And indeed, had it not been for\nthese pillars, the sufferers, these burden-bearers in the church,\nour house in the forest of Lebanon, or, more properly, our church\nin the wilderness, had before this been but in a poor condition.\nThus therefore this church, which in her time is the pillar and\nground of truth in the world, has been made to stand and abide it.\n'When the blast of the terrible ones has been as a storm against\nthe wall' (Isa 25:4; 1 Tim 3:15). 'Many a time have they afflicted\nme from my youth, may Israel now say: many a time have they\nafflicted me from my youth: yet they have not prevailed against\nme' (Psa 129:1,2).\n\nThus you see how the house of the forest of Lebanon was a type of\nthe church in the wilderness; and you see also by this the reason\nwhy the house of the forest of Lebanon had its inward glory lying\nmore in great pillars and thick beams than in other ornaments. And\nindeed, here had need be pillars and pillars and beams and beams\ntoo, since it was designed for assaults to be made upon it, since\nit was set for a butt for the marksman, and to be an object for\nfurious heathens to spend their rage against its walls.\n\nThe glory therefore of the temple lay in one thing, and the glory\nof this house lay in another: the glory of the temple lay in that\nshe contained the true form and modes of worship, and the glory\nof the house of the forest of Lebanon lay in her many pillars and\nthick beams, by which she was made capable, through good management,\nto give check to those of Damascus when they should attempt to\nthrow down that worship.\n\nAnd as I said before, these pillars were sweet-scented pillars,\nfor that they were made of cedar; but what cared the enemy for\nthat, they were offensive to him, for that they were placed as a\nfortification against him. Nor is it any allurement to Satan to\nfavour the mighty ones in the church in the wilderness for the\nfragrant smell of their sweet graces, nay, both he and his angels\nare the more bent to oppose them because they are so sweet-scented.\nThe cedars therefore got nothing because they were cedars at the\nhands of the barbarous Gentiles--for they would burn the cedars--as\nthe angels or pillars get nothing of favour at the hands of\nAntichrist because they are pillars of and angels for the truth,\nyea, they so much the more by her are abhorred. Well, but they are\npillars for all that, yea, pillars to the church in the wilderness,\nas the others were in the house of the forest of Lebanon, and\npillars they will abide there, dead and alive, when the enemy has\ndone what he can.\n\nThe pillars were set in three rows, for so are forty-five when\nthey are set fifteen in a row. And they were set in three rows to\nbear. This manner also of their standing thus was also doubtless\nsignificant. But again, they, these pillars, may be set, or placed\nthus in three rows in the house of the forest of Lebanon, to show\nthat the three offices of Christ are the great things that the\nchurch in the wilderness must bear up before the world.\n\nThe three offices of Christ, they are his priestly, his prophetical,\nand his kingly offices. These are those in which God's glory and\nthe church's salvation are most immediately concerned, and they\nthat have been most opposed by the devil and his angels. All\nheresies, errors, and delusions with which Christ's church has been\nassaulted in all ages, have bent themselves against some one or\nall of these (Rev 16:13,16). Christ is a priest to save, a prophet\nto teach, and a king to rule his church (Isa 33:22). But this\nAntichrist cannot bear, therefore he attempts to get up into the\nthrone himself, and to act as if he were one above all that is\ncalled God, or that is worshipped (2 Thess 2:3,4; Rev 19:19-21).\nBut behold! here are pillars in three rows, mighty pillars to\nbear up Christ in these his offices before the world and against\nall falsehood and deceit.\n\nFifteen in a row, I can say no further than I can see; what the\nnumber of fifteen should signify I know not, God is wiser than\nman; but yet methinks their standing thus should signify a reserve;\nas suppose the first three that the enemy comes at should be\ndestroyed by their hands, there are three times fourteen behind;\nsuppose again that they should serve the next three so, yet there\nis a reserve behind. When that fine one, Jezebel, had done what\nshe could against the afflicted church in her time, yet there\nwas left a reserve, a reserve of seven thousand that were true\nworshippers of God (1 Kings 19:18; Rom 11:4).\n\nAlways when Antichrist made his inroads upon the church in the\nwilderness, to slay, to cut off, and to kill, yet some of the pillars\nstood, they were not all burnt in the fire, nor cut down. They\nsaid indeed, 'Come and let us cut them off from being a nation,\nthat the name of Israel may be no more in remembrance' (Psa 83:4).\nBut what then? there is a difference betwixt saying and doing;\nthe bush was not therefore consumed because it was set on fire;\nthe church shall not be consumed although she be afflicted (Exo\n3:3). And this reason is, because God has still his fifteens;\ntherefore if Abel falls by the hand of Cain, Seth is put in his\nplace (Gen 4:25). If Moses is taken away, Joshua shall succeed him\n(Josh 1:2,3). And if the devil break the neck of Judas, Matthias\nis at hand to take his office (Acts 1:16-26). God has, I say, a\nsuccession of pillars in his house; he has to himself a reserve.\n\nYet again, methinks that there should be forty-five pillars, and\nbesides them four rows of pillars, and all this to bear up an\ninvisible burden, for we read of nothing upon the pillars but the\nheavens and roof. It should be to show that it is impossible that\na carnal heart should conceive of the weight that truth lays upon\nthe conscience of a believer. They see, nothing, alas, nothing\nat all, but a beam, a truth, and, say they, are you such fools\nto stand groaning to bear up that, or what is contained therein?\nThey, I say, see not the weight, the glory, the weight of glory\nthat is in a truth of God, and therefore they laugh at them that\nwill count it worth the while to endure so much to support it from\nfalling to the ground.[7] Great pillars and beams, great saints\nand great truths, are in the church of God in the wilderness; and\nthe beams lie upon the pillars, or the truth upon the saints.\n\nThe tabernacle and ark formerly were to be borne upon men's shoulders,\neven as these great beams are borne up by these pillars. And as\nthis tabernacle and ark were to be carried hither and thither,\naccording to the appointment of God, so were these beams to be\nby these pillars borne up, that therewith the house might be girt\ntogether, kept uniform, and made to stand fast, notwithstanding\nthe wind and storm.\n\nCHAPTER V.\n\nOF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON.\n\nThe house of the forest of Lebanon had many windows in it; 'And\nthere were windows in three rows, and light was against light in\nthree ranks' (1 Kings 7:4). Windows are to let the light in at,\nand the eye out at, to objects at a distance from the house, and\nfrom those that are therein.\n\nThe windows here are figures of the Word of God, by which light\nthe light of life is let into the heart; through that, the glass\nof these windows, the beams of the Sun of righteousness shine into\nthe church. Hence the word is compared to glass, through which\nthe glorious face of Christ is seen (2 Cor 3:18). This, therefore,\nthis house of the forest of Lebanon had; it had windows, a figure\nof that Word of God, through, and by which, the church in the\nwilderness sees the mind of God, and so what while there she ought\nto believe, do, and leave undone in the world.\n\nThis house had plenty of windows--three rows of windows on both\nsides the house. In three rows; by these windows in three rows\nperhaps was prefigured how into the church in the wilderness was\nto shine the doctrine of the Trinity: yea, to signify that she was\nto be possessed with that in her most low state, and when under\nher greatest clouds. The doctrine of the Trinity! that is the\nsubstance, that is the ground and fundamental of all (1 John 2:22,23,\n4:2-4; 2 John 9,10). For by this doctrine, and by this only, the\nman is made a Christian; and he that has not this doctrine, his\nprofession is not worth a button. You must know that sometimes the\nchurch in the wilderness has but little light, but the diminution\nof her light is not then so much in or as to substantials, as it\nis as to circumstantial things; she has then the substantials with\nher, in her darkest day, even windows in three rows.\n\nThe doctrine of the Trinity! You may ask me what that is? I answer.\nIt is that doctrine that showeth us the love of God the Father, in\ngiving of his Son: the love of God the Son, in giving of himself;\nand the love of the Lord the Spirit, in his work of regenerating\nof us, that we may be made able to lay hold of the love of the\nFather by his Son, and so enjoy eternal life by grace. This doctrine\nwas always let in at these windows into the church in the wilderness,\nfor to make her sound in faith, and hearty in obedience; as also\nmeek and patient in temptation and tribulation. And as to the\nsubstance of Christianity, this doctrine is sufficient for any\npeople, because it teaches faith, and produceth a good moral life.\nThese therefore, if these doctrines shine upon us, through these\nwindows of heaven, so as that we see them, and receive them, they\nmake us fit to glorify God here, and meet to be glorified of,\nand with him hereafter. These lights, therefore, cause that the\ninhabitants of this church in the wilderness see their way through\nthe dark pitch night of this world. For as the house of the forest\nof Lebanon, this church of God in the wilderness had always her\nlights, or windows in these three rows, to guide, to solace, and\ncomfort her.\n\nThis house therefore, is thus discriminated and distinguished\nfrom all other houses in the world; no house, that we read of in\nthe Bible, was thus adorned with light, or had windows in three\nrows, but this; and answerable hereunto, no congregation or church,\nbut the true church of God, has the true antitype thereof. Light!\nwindows! A sufficiency of windows was of great use to a people\nthat dwelt in a forest, or wood, as the inhabitants of the house of\nthe forest of Lebanon did. But how solitary had this house been,\nhad it had no light at all! To be in a wood, and that without\nwindows, is one of the worst of conditions. This also is the relief\nthat the church in the wilderness had; true, she was in a wood,\nbut had light, called in another place God's rod, or his Word,\nwhich giveth instruction. 'Feed thy people with thy rod, the flock\nof thine heritage, which dwell solitary in the wood,' &c. (Micah\n7:14).\n\nTo be, as was said, in a wood, and without light too, is a\ncondition very desolate: the Egyptians found it so, for all they\nwere in their houses (Exo 10:21,23). But how much more then is\nthat people's case to be lamented that are under persecution, but\nhave not light in three rows to guide them. But this is not the\nstate of the church in the wilderness; she has her windows in three\nrows, to wit, the light of the face of the Father, the light of\nthe face of the Son, and the light of the face of the Holy Ghost;\nall shining through the windows or glass of the Word, to her\ncomfort and consolation, though now in the forest of Lebanon.\n\n'And light was against light in three ranks.' This is an additional\naccount of the windows that were in the house of the forest of\nLebanon. Before he said she had windows in three rows, but now he\nadds that there was light against light, light opposite to light,\nand that also in three ranks. In that he saith they were in ranks,\nhe either means in order, or insinuates a military posture, for in\nboth these ways is this word taken (Num 2:16,24; 1 Chron 12:33,38;\nMark 6:40). Nor need any smile because I say the lights were set\nin a military posture; we read of potsherds striving with potsherds;\nand why may it not as well be said, 'light was against light' (Isa\n45:9).\n\nBut we will pursue our design. Here is opposition insinuated;\nin the margin it is 'sight against sight'; wherefore the lights\nthus placed in the house of the forest of Lebanon give me another\nencouragement, to think that this house was a type of the church\nin the wilderness, and that she is the seat of spiritual war also\n(Rev 12:7). For as this house of the forest of Lebanon was that\nwhich was the object of the rage of the king of Assyria, because\nit stood in his way to hinder his ruining Jerusalem; so the spirit\nand faithfulness of the church of God in the wilderness stands\nin the way, and hinders Antichrist's bringing of the truth to the\nground.\n\nAnd as the enemy brake into Lebanon, and did set fire to her\ncedars, so the boar, the Antichrist, the dragon, and his angels,\ngot into the church in the wilderness (Psa 80:13; 2 Thess 2:4; Rev\n12:7). This being so, here must needs be war; and since the war is\nnot carnal but spiritual, it must be made by way of controversy,\ncontention, disputation, argument, reasonings, &c. which were the\neffect of opposite apprehensions, fitly set out in this house of\nthe forest of Lebanon, for that there was 'light against light,'\n'sight against sight,' in three ranks. Wherefore in that he saith\n'light was against light in three ranks,' he suggesteth, to the\nlife, how it would be in the church in the wilderness. And suppose\nthey were the truly godly that made the first assault, can they\nbe blamed? For who can endure a boar in a vineyard; a man of sin\nin a holy temple; or a dragon in heaven? What then if the church\nmade the first assault? Who bid the boar come there? What had he\nto do in God's house? The church, as the house of the forest of\nLebanon, would have been content with its own station; and bread\nand water will serve a man, that may with peace enjoy his delights\nin other things. But when privilege, property, life, delight,\nheaven, and salvation, comes to be intruded, no marvel if the\nwoman, though but a woman, cries out, and set her light against\nthem; had she seen the thief, and said nothing, she had been far\nworse.\n\nI told you before that by the windows is meant the Word, which is\ncompared to glass (1 Cor 13:12; 2 Cor 3:18; James 1:23-25). What,\nthen, is the Word against the Word? No, verily, it is therefore\nnot the Word, but opposite apprehensions thereabout, that the\nHoly Ghost now intends; for he saith not that window was against\nwindow, respecting the true sense of the Word, but light was against\nlight, respecting the divers notions and apprehensions that men\nof opposite spirits would have about the Word. Nor are we to take\nthis word light, especially in the antitype, in a proper but in a\nmetaphorical sense, that is, with respect to the judgment of both\nparties. Here is the true church, and she has the true light; here\nalso is the boar, the man of sin, and the dragon; and they see by\ntheir way, and yet, as I said, all by the self-same windows. They\nthat are the church do, in God's light, see light; but they that\nare not, do in their own way see. And let a man, and a beast,\nlook out at the same window, the same door, the same casement,\nyet the one will see like a man, and the other but like a beast.\nNo marvel then, though they have the same windows, that 'light is\nagainst light,' and sight against sight in this house. For there\nare that known nothing but what they know naturally as brutes (Psa\n92:6; Jer 10:8,14,21; Jude 10).\n\nNo marvel then if there is here a disagreement; the beast can but\nsee as a beast, but the church is resolved not to be guided by\nthe eye of a beast, though he pretends to have his light by that\nvery window by which the church has hers. The beast is moon-eyed,\nand puts darkness for light, yea, and hates the light that is so\nindeed;[8] but the saints will not hear him, for they know the\nvoice of their Lord (Isa 5:20; John 3:20). How then can it be but\nthat light should be against light in this house, and that in a\nmilitary posture? And how can it be but that here 'every battle of\nthe warrior' should be 'with confused noise, and garments rolled\nin blood' (Isa 9:5).\n\nAnd in that he saith, 'light was against light in three ranks,'\nit shows their preparations one against another; also that they\non both sides are resolved to stand by their way. The church is\nconfident, the man of sin is confident; they both have the same\nwindows to see by, and so they manage their matters; yet not so\nsimply by the windows, as by their divers judgments they make of\nthat which shineth in at them. Each one therefore hath the true\nand false profession, will be confident of his own way; he that\nwas right, knew he was right; and he that was wrong, thought he\nwas right, and so the battle began. 'There is a way that seemeth\nright unto a man, but the end thereof are the ways of death' (Prov\n14:12).\n\nNor is it in man to help it; there has been reasoning, there has\nbeen disputing, there has blood also been spilt on both sides,\nthrough the confidence that each had of the goodness of his own\nway; but no reconciliation is made, the enmity is set here of God;\niron and clay cannot mix (Gen 3:15; Dan 2:42,43). God will have\nthings go on thus in the world, till his words shall be fulfilled:\n'The deceived, and the deceiver, are his' (Job 12:16). Things\ntherefore must have their course in the church in the wilderness,\ntill the mystery of God shall be fulfilled (Rev 17:17).\n\nHence it is said God will bring Gog against his people of Israel,\n'as a cloud to cover the land' (Eze 38:16). But for what cause?\nWhy, that he may contend a while with them, and then fall by their\nlight to the ground. Therefore he says also, that he 'will give\nunto Gog a place there of graves in Israel, and it shall be called\nthe valley of Hamon-gog' (Eze 39:11).\n\nGod will get himself great glory by permitting the boar, the man\nof sin, and the dragon, to revel it in the church of God; for\nthey, by setting up and contending for their darkness and calling\nof it the light, and by setting of it against that light, which\nis light in very deed, do not only prove the power of truth where\nit is, but illustrate it so much the more. For as black sets\noff white, and darkness light, so error sets off truth. He that\ncalls a man a horse, doth in conclusion but fix the belief of his\nhumanity[9] so much the more in the apprehension of all rational\ncreatures.\n\n'Light against light in three ranks.' The three ranks on the\nchurch's side signify her light in the Trinity, as was said, and\nin the three offices of Christ; and the ranks against these three\nranks be to signify the opposite apprehensions of the enemy. They\ndiffer also about the authority of the Word, and ordinances, about\nthe offices, officers, and executions of office, in the church,\n&c. There is an opposition everywhere, even round about the house;\nthere was 'light against light in three ranks.' This house of the\nforest of Lebanon was therefore a significative thing, wisely\nbuilt and fit for the purpose for which it was designed, which\nwas to show what afterward would be the state of the church in the\nwilderness. Nor could anything in the temple more aptly express\nitself in a typical way, as to any of the things concerning New\nTestament matters, than doth this house of the forest of Lebanon,\nas to the things designed to be signified thereby. It speaks, can\nwe but hear: it points to things, as it were with a finger, have\nwe but eyes to see.\n\nIt is not therefore to be wondered at that we hear both parties\nplead so much for their authority, crying out against each other,\nas those that destroy religion. So doth the church, so doth the\nman of sin. The living child is mine, saith one; nay, but the dead\nchild is thine, and the living child is mine, says the other. And\nthus they spake before the king (1 Kings 3:16-22). Now this could\nnot be, were there not different apprehensions here; light against\nlight then is the cause of all this; and here is 'light against\nlight in three ranks'; and so will be until the beast is dead.\n\nThe church will not give place, for she knows she has the truth;\nthe dragon and his angels, they will not give place, but as beaten\nback by the power of the truth; for thus it is said of the dragon\nand his angels, they fought and prevailed not. Therefore there\nwill, there must, there cannot but be a spiritual warfare here,\nand that until one of the two are destroyed, and their body given\nto the burning flame (Dan 7:11; Rev 19:20).\n\nCHAPTER VI.\n\nOF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE\nHOUSE OF THE FOREST OF LEBANON.\n\n'And all the doors and posts were square, with the windows.' The\ndoors, they were for entrance, the posts were the support of the\ndoors, and the windows were, as was hinted before, for light. Now\nhere they are said to be all square; square is a note of perfection;\nbut this word square may be taken two ways. 1. Either as to the\nfashion of the things themselves; or, 2. With reference to the\nuniform order of the whole.\n\nIn the first sense was the altar of burnt-offering, the altar of\nincense, and the breastplate of judgment, square (Exo 27:1, 28:16;\n30:2). And so also it is said of our New Testament New Jerusalem\n(Rev 21:16). But the square in the text is not thus to be understood,\nbut if I mistake not, as is signified under the second head, that\nis for an uniform order. The whole fabric, as the doors, posts,\nand windows, presented themselves to beholders in an exact uniform\norder, and so right delectable to behold. Hence we may gather\nthat this house of the forest of Lebanon was so exactly built,\nand consequently so complete to view, that it was alluring to the\nbeholders; and that the more, for that so pretty a fabric should\nbe found in a forest or wood. A lily among thorns, a pearl on\na dunghill, and beauty under a veil, will make one turn aside to\nlook on it.\n\nAnswerable to this, the church, even in the wilderness, or under\npersecution, is compared not only to a woman, but to a comely\nand delicate woman. And who, that shall meet such a creature in\na wood, unless he feared God, but would seek to ravish and defile\nher.\n\nTherefore I say, that which is here said to be square, must be\nunderstood to be so, as to prospect and view, or right taking to\nthe eye.\n\nThus therefore they are allured, and think to defile her in the\nbed of love; but coming to her, and finding of her chaste, and\nfilled with nothing but armour, and men at arms, to maintain her\nchastity, nolens volens--their fleshly love is turned into cruel\nrage, and so they go to variance.\n\n'I have likened,' says God, 'The daughter of Zion to a comely\nand delicate woman' (Jer 6:2). But where is she? O! she is in the\nfield, in the forest among the shepherds. But what will they do\nwith her? Why, because she complies not with their desires, they\n'prepare war against her,' saying, 'Arise, let us go up at noon.\nArise, and let us go by night, and let us destroy her palaces'\n(Jer 6:4,5). Wherefore the beauty of the house of the forest of\nLebanon, as well as the fortitude thereof, was a temptation to the\nenemy to come to take it into their possession; especially since\nit stood, as it were, on the borders of Israel, and so faced the\nenemy's country.\n\nThus the church, though in her weeds of widowhood, is become the\ndesire of the eyes of the nations; for indeed her features are\nsuch, considering who is her head, where mostly to the eye beauty\nlies, that whoso sees but the utmost glimpse of her, is easily\nravished with her beauties. See how the prophet words it--'Many\nnations are gathered together against thee, that say, Let her be\ndefiled, and let our eye look upon Zion' (Micah 4:11).\n\nThe church, the very name of the church of God, is beautiful in\nthe world; and, as among women, she that has beauty has her head\ndesired, if it might be, to stand upon another woman's shoulders;\nso this, and that, and every nation that beholds the beauty of the\nchurch, would fain be called by that name. The church, one would\nthink, was but in a homely dress when she was coming out of\ncaptivity; and yet then the people of the countries desired to be\none with her. 'Let us [said they to Zerubbabel, and to the fathers\nof the church] build with you, for we seek your God as ye do'\n(Ezra 4:2).\n\nThe very name of the church, as I said, is striven for of the world,\nbut that is the church which Christ has made so; her features also\nremain with herself, as this comely prospect of the house of the\nforest of Lebanon abode with it, whoever beheld or wished for\nit. The beauty therefore of this house, though it stood in the\nforest, was admirable; even as is the beauty of the church in the\nwilderness, though in a bewildered state.\n\nHear the relation that the Holy Ghost gives of the intrinsic beauty\nof the church, when she was to go to be in a persecuted state; she\nwas 'clothed with the sun, and the moon under her feet, and upon\nher head a crown of twelve stars' (Rev 12:1). And yet now the\ndragon stood by her (Rev 12:4). But I say, Here is a woman! let\nwho will attempt it, show such another in the world, if he can.[10]\n\nThey therefore that have any regard to morality, civility, or to\nceremonial comeliness, covet to be of the church of God, or to\nappropriate that glorious title to themselves. And here, indeed,\nAntichrist came in; she took this name to herself; and though she\ncould not come at the sun, nor moon, nor stars, to adorn herself\nwith them, yet she has found something that makes her comely in\nher followers' eyes. See how the Holy Ghost sets her forth. She\n'was arrayed in purple and scarlet colour, and decked with gold\nand precious stones, and pearls, having a golden cup in her hand,'\n&c. (Rev 17:4). Hence she is called, 'The well-favoured harlot,'\n'the lady of kingdoms,' &c. (Nahum 3:4; Isa 47:5,7).\n\nBut because the chaste matron, the spouse of Christ, would not\nallow this slut to run away with this name, therefore she gets\nupon the back of her beast, and by him pushes this woman into the\ndirt; but because her faith and love to her husband remains, she\nturns again, and pleads by her titles, her features, and ornaments,\nthat she, and she only, is she whose square answereth to the square\nof her figure, and to the character which her Lord hath given of\nhis own, and so the game began. For so soon as this mistress became\na dame in the world, and found that she had her stout abettors,\nshe attempts to turn all things topsy-turvy, and to set them and\nto make of them what she lists. And now she will have an altar\nlike that which was Tiglath-pileser's. Now must the Lord's brazen\naltar be removed from its place, the borders of the basis must be\ncut off, and the laver removed from off them; the molten sea must\nalso now be taken off the backs of the brazen oxen, where Solomon\nset it, and be set on a pavement of stone (2 Kings 16:10-17).\n\nSolomon! alas, Solomon's nobody now; this woman is wiser in her\nown conceit than seven men that can render a reason. Now also the\ncovert for the Sabbath must be turned to the use of the king of\nAssyria, &c. (2 Kings 16:18). Thus has the beauty of God's church\nbetrayed her into the hands of her lovers, who loved her for\nthemselves, for the devil, and for the making of her a seat, a\nthrone for the man of sin. And poor woman, all her struggling and\nstriving, and crying out under the hands of these ravishers, has\nnot, as yet, delivered her, though it has saved her life (Deut\n22:25-27).\n\nBut though thus it has been with Christ's true church, and will\nbe as long as his enemy Antichrist reigns, yet the days will come\nwhen her God will give her her ornaments, and her bracelets, and\nher liberty, and her joy, that she had in the day of her espousals.\n\nCHAPTER VII.\n\nOF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST\nOF LEBANON.\n\nTo be sure it was not superfluously done of the Holy Ghost to make\nrepetition of these words, 'And light was against light in three\nranks,' therefore something is intended in the adding of them\nagain that was not intended by the first mentioning of them (1\nKings 7:4,5).\n\nI have told you what I thought was intended by the first rehearsal\nof them, namely, to show how Antichrist got in with his sensuality,\nand opposed it to the true light of the Word of God, exalting\nhimself above God, and also above all Divine revelation; this was\nhis light against light. But, I say, why is it repeated? For he\nsaith, 'Light was against light in three ranks' again. Truly, I\nthink it is repeated to show the evil effects the first antichristian\nopposition would have in the church of God, towards the end of her\nwilderness state. For, 'light against light' now, for that it is\nhere repeated, is to show us some new thing, or, as far as wood\nand windows can speak, to let us understand what would be the\nconsequence of those antichristian figments[11] that were brought\ninto the church at first by him.\n\nFor can it be imagined but that, since so much confusion was\nbrought into the church, some of the truly godly themselves would\nbe much damnified thereby? The apostle says, 'Evil communication\ncorrupts good manners' (1 Cor 15:33). And that 'their word will\neat as doth a canker' (1 Tim 2:17). Mischief therefore must needs\nfollow this ugly deed of the man of sin. If a house be on fire,\nthough it is not burnt down, the smell of the flame may long remain\nthere; also we count it no wonder to see some of the effects upon\nthe rafters, beams, and some of the principal posts thereof. The\ncalf that was set up at Dan defiled that people until the captivity\nof the land (Judg 18:30).\n\nAnd I say again, since light against light was so early in the\nchurch in the wilderness, and has also been there so long, and\nagain, since many in this church were both born and bred there\nunder these oppositions of light, it is easy to conclude that\nsomething of the enemy's darkness might be also called light by\nthe sincere that followed after. For by antichristian darkness,\nthough they might call it light, the true light was darkened, and\nso the eye made dim, even the eye of the truly godly. Also the Holy\nGhost did much withdraw itself from the church, so the doctrines,\ntraditions, and rudiments of the world took more hold there, and\nspread themselves more formidably over the face of that whole\nchurch. For after the first angel had sounded, and the star was\nfallen from heaven to the earth, and had received the key of the\nbottomless pit, and had opened the mouth thereof, the smoke came\nout amain. This angel was one of the first dads of antichristianism,\nand this smoke was that which they call light, but it was 'light\nagainst light.' 'And he opened the bottomless pit, and there arose\na smoke out of the pit, as the smoke of a great furnace, and the\nsun and the air were darkened, by reason of the smoke of the pit'\n(Rev 9:1,2).\n\nThe sun I take to be the gospel of God, and the air a type of the\nbreathings of the Holy Ghost. The smoke I take to be the doctrines\nand traditions of Antichrist; that which was, as I said before,\nput for light against the true light of the Word. Now, since the\nsun and the air were darkened by this smoke, yea, and so darkened\nas that the sun, nor moon, nor stars, nor day, nor night, could\nshine for a third part of them; no marvel though the true worshippers\nhere were benighted, or, at least, had but little light to walk\nby; yea, I have known some that have been born and bred up in\nsmokey holes, that have been made, both in smell and sight, to\ncarry the tokens of their so being bred about them.\n\nAnd I say again, as to what is now under our consideration, no\nmarvel if they that breathed in this church in the wilderness,\nafter the smoke came out of this pit, sucked in the smoke with the\nair until it became natural to them. A house annoyed with smoke is\na great offence to the eyes, whose light being thereby impaired,\nthe judgment also, since that, as to visibles, is guided by the\neye, must needs be in danger of being in part misled. And this\nbeing the effect of light against light at first, is the cause of\nwhat to this day we see in the church among the true brotherhood.\nFor as a cause produceth an effect, so oftentimes an effect sets\non foot another cause.\n\nNow, therefore, we have light against light among the godly,\nas afore there was antichristian against the Christian light.\nNot that light against light is now godly in the all of it. It\nis antichristian that opposes the Christian light still. But, as\nbefore, the darkness that opposed the light was in the antichristians,\nnow that darkness is got into the Christians, and has set them\nagainst one another. Light therefore against light now is in\nthe Christians, truly prefigured by that which was in the house\nof the forest of Lebanon. Witness the jars, the oppositions, the\ncontentions, emulations, strifes, debates, whisperings, tumults,\nand condemnations that, like cannon-shot, have so frequently on\nall sides been let fly against one another.\n\nShall I need to mention particularly contests many years past, and\npresented to us in print? Words and papers now in print, as also\nthe many petty divisions and names amongst us, sufficiently make\nthis manifest. Wherefore light against light in this last place,\nor where it is thus repeated, cannot, I think, be more fitly\napplied than to that now under our consideration; that is to say,\nthan to the opposite persuasions, different apprehensions, and\nthwart conclusions, that are constantly drawn from the same texts\nto maintain a diverse practice. Though we are to acknowledge with\nthankfulness that this opposition lies not so much in fundamentals\nas in things of a lesser import.\n\nThe godly all hold the head, for there Antichrist could never\ndivide them; their divisions therefore are, as I said, only about\nsmaller things. I do not say that the antichristian darkness\nhas done nothing in the church as to the hurting it in the great\nthings of God. But, I say, it has not been able to do that which\ncould sever their Head from them, otherwise there appears even\ntoo much of the effect of his doings there. For even, as to the\noffices of our Lord, some will have his authority more large, some\nmore strait. Some confine his rules to themselves and to their\nmore outward qualification, and some believe they are extended\nfurther. Some will have his power in his church purely spiritual,\nothers again would have it mixed. Some count his Word perfect and\nsufficient to guide in all religious matters, others again hold\nthat an addition of something human is necessary. Some are for\nconfining of his benefits, in the saving effects of them, only to\nthe elect, others are for a stretching of them further. I might\nhere multiply things, but that light against light is now among\nthe godly as light against light was in the house of the forest\nof Lebanon, is not at all to be questioned.\n\nThis therefore may stand for another argument to prove that the\nhouse of the forest of Lebanon was a type of the church in the\nwilderness. As to the number here, that is to say, in three ranks,\nit is also, as I think, to show that, though, as was said afore,\nthis darkness could not sever the true church from her Head, yet\nit has eclipsed the glory of things. By two lights a man cannot\nsee this or that thing so exactly as by one single light; no, they\nboth make all confused though they make not all invisible (Matt\n6:22,23).\n\nAs, for instance, sun-light and moon-light together, fire-light and\nsun-light together, candle-light and moon-light together, make\nthings more obscure than to look on them by a single light. The\nWord reflecting upon the understanding, without the interposing of\nman's traditions, makes the mind of God to a man more clear than\nwhen attended with the other. How much more then when light shall\nbe against light in three ranks? Christ in his offices, blessed\nbe God, is to this day known in his church, notwithstanding there\nis yet with us light against light in three ranks. But in these\nthings he is not so distinctly, fully, and completely known, as he\nwas before the church went into the wilderness. No, that knowledge\nis lost to a 'third part' of it, as was also showed before (Rev\n8:12).\n\nThings therefore will never be well in the church of God so long\nas there is thus light against light therein. When there is but\none Lord among us and his name One, and when divisions, by the\nconsent of the whole, are banished, I mean, not persecuted, but\nabandoned in all by a joint consent, and when every man shall\nsubmit his own single opinion to those truths, that by their being\nretained are for the health of all, then look for good days, and\nnot until then. For this house of the forest of Lebanon, in which,\nas you see, there is 'light against light in three ranks,' was\nnot built to prefigure the church in her primitive state, but to\nshow us how we should be while standing before the face of the\ndragon, and while shifting for ourselves in the wilderness.\n\nAnd although by her pillars, and beauty, and tower, aye, and by\nher facing the very metropolitan of her enemies, she showeth that\nthe true grace of God is in her, and a strength and courage that\nis invincible, yet for that she has also affixed to her station\n'Light against light in three ranks.' It is evident her eye is\nnot so single, and consequently that her body is not so full of\nlight, as she will be when her sackcloth is put off, and as when\nshe has put on her beautiful garments. For then it is that her\nmoon is to shine as the sun, and that the light of her sun is to\nbe sevenfold, even as the light of seven days, then, I say, 'When\nthe Lord bindeth up the breach of his people, and healeth the\nstroke of their wound' (Isa 30:26).\n\nYou know that a kingdom flourishes not so long as it is the seat\nof war, but when that is over peace and prosperity flourishes. This\nhouse, as has been hinted, was a type of the church in a wood, a\nforest, a wilderness.\n\nCHAPTER VIII.\n\nOF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST\nOF LEBANON.\n\nAs this house of the forest of Lebanon was that which, in the\ngeneral, prefigured the state of the church in the wilderness,\nso it was accoutered with such military materials as suited her\nin such a condition, that is to say, with shields, and targets;\nconsequently with other warlike things. 'And king Solomon made two\nhundred targets of beaten gold, six hundred shekels of gold went\nto one target, and he made three hundred shields of beaten gold;\n[three pound] or three hundred shekels of gold went to one shield.\nAnd the king put them in the house of the forest of Lebanon' (1\nKings 10:16,17; 2 Chron 9:15,16).\n\nThis supposes that the house of the forest of Lebanon would\nbe attacked by the enemy. And good reason there was for such a\nsupposition, since it was built for defence of that worship that\nwas set up in the church. Hence it is said, when the enemy used to\ncome with his chariots and horsemen against them, that they 'did\nlook in that day to the armour of the house of the forest' (Isa\n22:7,8). That was, to see how they were prepared at Lebanon, to\nmake resistance against their foes, and to secure themselves and\ntheir religion from that destruction that by the enemy was designed\nshould be made upon both. And thus again, or in this thing, the\nhouse of the forest of Lebanon shows that it was a figure of the\nchurch of the wilderness; for she also is furnished with such\nweapons as were counted by the wisdom of God necessary for the\nsecurity of the soul, and Christian religion, to wit, 'the weapons\nof our warfare,' 'the whole armour of God' (2 Cor 10:4).\n\nFor though this house of the forest of Lebanon was a place of\ndefence, yet her armour is described and directed too, both as to\nmatter and to measure. It was armour made of gold, such armour,\nand so much of it. And it was made by direction of Solomon, who\nwas a type of Christ, by the power of whose grace and working our\narmour is also provided for us, as in the texts afore-mentioned\nmay appear. By this description, therefore, of the armour of the\nhouse of the forest of Lebanon we are confined, that being a type\nto the armour of God, in the antitype thereto for the defence\nof the Christian religion. We then may make use of none but the\narmour of God for defence of our souls, and the worship of God;\nthis alone is the golden armour provided by our Solomon, and put\nin the house of the forest of Lebanon, or rather in the church in\nthe wilderness, for her to resist the enemy withal.\n\nTwo hundred targets. There is but little mention made of targets\nin the Bible, nor at all expressly how they were used, but once;\nand that was when Goliah came to defy Israel, he came, as with\nother warlike furniture, so 'with a target of brass between his\nshoulders' (1 Sam 17:6). A target, that is, saith the margin, a\ngorget. A gorget is a thing wore about the neck, and it serveth\nin that place instead of a shield. Wherefore in some of your old\nBibles, that which in one place is called a target, in another is\ncalled a shield.[12] A shield for that part. This piece of armour,\nI suppose, was worn in old time by them that used spears, and it\nwas to guard the upper part of the back and shoulders from the\narrows of their enemies, that were shot into the air, to the intent\nthey might fall upon the upper part of the body.\n\nThe shields were for them which drew bows, and they were to catch\nor beat off those arrows that were levelled at them by the enemy\nbefore. 'Asa had' at one time 'an army of men that bare targets and\nspears, out of Judah three hundred thousand, and out of Benjamin\nthat bare shields, and drew bows, two hundred and fourscore\nthousand' (2 Chron 14:8).\n\nI cannot tell what the target should signify here, unless it was\nto show that those in the type were more weak and faint-hearted\nthan those in the antitype: for in that this gorget was prepared\nfor some back part of the body, it supposed the wearers subject\nto run away, to flee. But in the description of the Christian\narmour, we have no provision for the back; so our men in the church\nin the wilderness are supposed to be more stout. Their face is\nmade strong against the face of their enemies, and their foreheads\nstrong against their foreheads (Eze 3:8,9). The shield was a type\nof the Christian faith, and so the apostle applies it. The which\nhe also counteth a principal piece of our Christian armour when he\nsaith, 'Above all taking the shield of faith, wherewith ye shall\nbe able to quench all the fiery darts of the wicked' (Eph 6:16).\nThese targets and shields were made of gold, to show the excellent\nworth of this armour of God; to wit, that it is not carnal but\nspiritual, not human but divine; nor common or mean, but of an\ninfinite value. Wherefore James, alluding to this, saith, 'Hearken,\nmy beloved brethren, Hath not God chosen the poor of this world\nrich in faith,' (hath he not given them this golden shield) and\nmade them 'heirs of the kingdom which he hath promised to them\nthat love him?' (James 2:5).\n\nFaith! Peter saith, faith, in the very trial of it, is much more\nprecious than is gold that perisheth. If so, then what is that\nworth, or value, that is in the grace itself? (1 Peter 1:7). This\nalso is that which Christ intends when he says, 'buy of me gold\ntried in the fire, that thou mayest be rich' (Rev 3:18).\n\nAnd methinks the apostles and the Lord Jesus Christ do in all these\nplaces allude to the shields, the shields of gold, that Solomon\nmade, and put in the house of the forest of Lebanon; which house,\nas I have showed, was that which indeed prefigured the state of\nthe church in the wilderness; and these shields a type of faith.\n\nObj. But here is mention made of nothing but shields and targets.\n\nAnsw. True, and that perhaps to show us that the war that the\nchurch makes with Antichrist is rather defensive than offensive.\nShields and targets are weapons defensive, weapons provided for\nself-preservation, not to hurt others with. A Christian also, if\nhe can but defend his soul in the sincere profession of the true\nreligion, doth what by duty, as to this, he is bound. Wherefore\nthough the New Testament admits him to put on the whole armour of\nGod, yet the whole and every part thereof is spiritual, and only\ndefensive. True, there is mention made of the sword, but that sword\n'is the Word of God' (Eph 6:17). A weapon that hurteth none, none\nat all but the devil and sin, and those that love it. Indeed it\nwas made for Christians to defend themselves, and their religion\nwith, against hell and the angels of darkness. These two pieces\nof armour then that Solomon the king did put into the house of\nthe forest of Lebanon, were types of the spiritual armour that\nthe church in the wilderness should make use of. And as we read\nof no more that was put there, at least to be typical, so we read\nof, and must use no more than we are bid to put on by the apostle,\nfor the defence of true religion.\n\nObj. But he that shall use none other than this, must look to come\noff a loser.\n\nAnsw. In the judgment of the world this is true; but not in the\njudgment of them that have skill, and a heart to use it. For this\narmour is not Saul's, which David refused, but God's, by which the\nlives of all those have been secured that put it on, and handled\nit well. You read of some of David's mighty men of valour, that\ntheir 'faces were like the faces of lions, and' that they 'were\nas swift' of foot 'as the roes upon the mountains' (1 Chron 12:8).\nBeing expert in handling spear and shield.\n\nWhy, God's armour makes a man's face look thus, also it makes him\nthat useth it more lively and active than before. God's armour is\nno burden to the body, nor clog to the mind, but rather a natural,\ninstead of an artificial, fortification.\n\nBut this armour comes not to any but out of the king's hand;\nSolomon put these targets and shields into the house of the forest\nof Lebanon. So Christ distributeth his armour to his church. Hence\nit is said it is given to his to suffer for him. It is given to\nhis by himself, and on his behalf (Phil 1:29).\n\nThat is, that they might with it fight those battles which he\nshall manage against Antichrist. Hence they are called the armies\nin heaven, and are said to follow their Lord 'upon white horses\nclothed in fine linen, white and clean.' But, as I said, still\ntheir war was but defensive. For a little further do but observe,\nand you shall find the beast fall upon him. 'And I saw the beast,\nand the kings of the earth, and their armies gathered together,\nto make war against him that sat on the horse, and against his\narmy' (Rev 19:14,19). It is they that fall on, it is they that pick\nthe quarrel, and give the onset. Besides, the armour, as I said,\nis only spiritual; wherefore the slaughter must needs be spiritual\nalso. Hence as here it is said the Lamb did slay his enemies, by\nthe sword, spirit, or breath of his mouth; so his army also slays\nthem by the fire that proceedeth out of his mouth (Rev 1:16,\n19:21).\n\nHere is therefore no man's person in danger by this war. And I say\nagain, so far as any man's person is in danger, it is by wrong\nmanaging of this war. True, the persons of the Christians are\nin danger, but that is because of the bloody disposition of an\nantichristian enemy. But we speak now with reference to the Lamb\nand the army that follows him; and as to them, no man's person is\nin danger simply as such. Wherefore, it is not men but sin; not\nmen, but the man of sin, that wicked one, that the Son of God\nmakes war against, in and by his church (2 Thess 2:8; Heb 12:4).\n\nLet us therefore state the matter right; no man needs be afraid\nto let Jesus Christ be chief in the world, he envies nobody,\nhe designs the hurt of none: his kingdom is not of this world,\nnor doth he covet temporal matters; let but his wife, his church\nalone, to enjoy her purchased privileges, and all shall be well.\nWhich privileges of hers, since they are soul concerns, make no\ninfringement upon any man's liberties. Let but faith and holiness\nwalk the streets without control, and you may be as happy as the\nworld can make you. I speak now to them that contend with him.\n\nBut if seasonable counsel will not go down, if hardness of heart\nand blindness of mind, and so perishing from the way, shall overtake\nyou, it is but what you of old have been cautioned of. 'Be wise\nnow therefore, O ye kings; be instructed, ye judges of the earth.\nServe the Lord with fear, and rejoice with trembling. Kiss the\nSon, lest he be angry, and ye perish from the way, when his wrath\nis kindled but a little. Blessed are all they that put their trust\nin him' (Psa 2:10-12).\n\nNow let this also that has been said upon this head, be another\nargument to prove that the house of the forest of Lebanon was a\ntype of the church in the wilderness.\n\nCHAPTER IX.\n\nOF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF\nLEBANON.\n\nSolomon did also put vessels into the house of the forest of\nLebanon. 'And all king Solomon's drinking-vessels were of gold,\nand all the vessels of the house of the forest of Lebanon were of'\ngold, 'pure gold, none were of silver; it was nothing accounted\nof in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20).\n\nSince it is not expressed what those vessels of pure gold were\nwhich Solomon put in the house of the forest of Lebanon, therefore,\nas to the affirmative, no man can be absolute; vessels of gold,\nvessels of pure gold, the Holy Ghost says they were, and so leaves\nit to the prudent to make their conjectures; and although I may\nnot put myself among the number of those prudent ones, yet let me\ntake leave to say what I think in the case.\n\nFirst then, negatively, they were not vessels ordained for Divine\nworship, for as that was confined to the temple, so the vessels\nand materials and circumstances for worship were there. I say, the\nwhole uniform worship of the Jews now was confined to the temple\n(1 Chron 2:4, 7:12,15,16). Wherefore the vessels here mentioned\ncould not be such as was in order to set up worship here, for\nto Jerusalem they were to bring their sacrifices; true, they had\nsynagogues where ordinary service was done, there the law was read,\nand there the priests taught the people how they should serve the\nLord; but for that which stood in carnal ordinances, as sacrificings,\nwashings, and using vessels for that purpose, that was performed\nat Jerusalem.\n\nThis house, therefore, to wit, the house of the forest of Lebanon,\nwas not built to slay or to offer burnt-offerings or sacrifices\nin, but as that altar was which the two tribes and an half, built\nby Jordan, when they went each to their inheritance, namely, to be\na witness of the people's resolutions to preserve true religion in\nthe church, to themselves, and to their posterity (Josh 22:21-29).\nSince this house therefore was designed for defensive war, it was\nnot requisite that the formalities of worship should be there.[13]\n\nThe church in the wilderness also, so far as she is concerned in\ncontention, so far she is not taken up in the practical parts of\nreligion (1 Thess 2:2); for religion is not to be practised in\nthe church in the moments of contention. Let us practise then our\nreligion in peace, and in all peaceable ways, and vindicate it by\nway of contention, that is, when asked or required by opposites to\nrender a reason thereof (Phil 1:7,17; Acts 22:1). But my contention\nmust be, not in pragmatic languages or in striving about words to\nno profit, but by words of truth and soberness, with all meekness\nand fear (Acts 26:24,25; Titus 3:1,2; 1 Peter 3:15).\n\nTo practise and defend a practice you know are two things; I\npractise religion in my closet, in my family, in the congregation,\nbut I defend this practice before the magistrate, the king, and the\njudge. Now the temple was prepared for the practice of religion,\nand the house of the forest of Lebanon for defence of the same\n(Rev 11:1). So far then as the church in the wilderness worships,\nso far she is compared to the temple, and so far as she defends\nthat worship, so far she is called an army (Rev 19:14). An army\nterrible with banners (Cant 6:4). For God has given a banner to them\nthat fear him, that it may be displayed because of the truth (Psa\n60:4). Hence she says to God, 'We will rejoice in thy salvation,\nand in the name of our God, we will set up our banners' (Psa\n20:5). But here is in all this no hurt to the world, the kingdom,\nthe worship, the war is spiritual, even as the armour is.[14] I\nhave spoken this to distinguish worship from contending for worship,\nand to make way for what is yet to be said.\n\nIf the vessels of the forest of Lebanon, or those put in that\nhouse, were not such as related to worship, to worship simply as\nsuch, then it should seem--\n\nThese vessels therefore were for some other use than for formal\nworship in the house of the forest of Lebanon. The best way then,\nthat I know of, to find out what they were is first to consider\nto what they are joined in the mention of them. Now I find them\njoined in the mention of them with Solomon's drinking vessels,\nand since as they were made of fine or pure gold, I take them also\nto be vessels of the same kind, namely, vessels to drink in. Now\nif we join to this the state of the church in the wilderness, of\nwhich, as we have said, this house of the forest of Lebanon was a\ntype, then we must understand that by these vessels were prefigured\nsuch draughts as the church has, when in a bewildered or persecuted\nstate; and they are of two sorts, either, First, Such as are\nexceeding bitter; or, Second, Such as are exceeding sweet; for\nboth these attend a state of war.\n\nFirst. Such as are exceeding bitter. These are called cups of red\nwine, signifying blood; also, the cup of the Lord's fury, the cup\nof trembling, the cup of astonishment, &c. (Psa 75:8; Isa 51:17,22;\nJer 25:15; Eze 23:33).\n\nNor is there anything more natural to the church, while in a\nwilderness condition, than such cups and draughts as these. Hence\nshe, as there, is said to be clothed, as was said afore, in\nsackcloth, to mourn, to weep, to cry out, and to be in pain, as\nis a woman in travail. See the Lamentations and you will find all\nthis verified. See also Revelation 11:3, 12:2.\n\nAnd whoso considers what has already been said as to what the\nhouse of the forest of Lebanon met with, will find that what is\nhere inferred is not foreign but natural. For, can it be imagined,\nthat when the king of Assyria laid down his army by the sides of\nLebanon, and when the fire was to devour her cedars, also when\nLebanon was to be cut down and languish, that these vessels, these\ncups, were not then put into her hand. And I say again, since\nthe church in the wilderness, Lebanon's antitype, has been so\npersecuted, so distressed, so oppressed, and made the seat of so\nmuch war, so much blood, of so many murders of her children within\nher, &c., can it be imagined that she drank of none of these cups?\nYes, yes, she has drank the red wine at the Lord's hand, even the\ncup of blood, of fury, of trembling, and of astonishment; witness\nher own cries, sighs, tears, and tremblings, with the cries of\nwidows, children, and orphans within her (Lam 1, 2, 4, 5).\n\nBut what do I cite particular texts, since reason, histories,\nexperience, anything that is intelligible, will confirm this for\na truth; namely, that a people whose profession is directly in\nopposition to the devil and Antichrist, and to all debauchery,\ninhumanity, profaneness, superstition, and idolatry, when suffered\nto be invaded by the dragon, the beast, the false prophet, and\nwhore, must needs taste of these cups, and drink thereof, to their\nastonishment.\n\nBut all these are of pure gold. They are of God's ordaining,\nappointing, filling, timing, and also sanctified by him for good\nto those of his that drink them. Hence Moses chose rather to\ndrink a brimmer of these, 'than to enjoy the pleasures of sin for\na season' (Heb 11:25). The sourness, bitterness, and wormwood of\nthem, therefore, is only to the flesh that loveth neither God,\nnor Christ, nor grace (Psa 75:8; Phil 1:28).\n\nThe afflictions, therefore, that the church in the wilderness hath\nmet with, these cups of gold, are of more worth than are all the\ntreasures of Egypt; they are needful and profitable, and praiseworthy\nalso, and tend to the augmenting of our glory when the next world\nis come (1 Thess 3:3; Rev 2:10; 1 Peter 1:6). Besides they are\nsigns, tokens, and golden marks of love, and jewels that set off\nthe beauty of the church in the sight of God the more (Gal 6:17;\nRev 3:19; Heb 12:6). They are also a means by which men are proved\nsound, honest, faithful, and true lovers of God, as also such\nwhose graces are not counterfeit, feigned, or unsound, but true,\nand such as will be found to praise, and honour, and glory, at the\nappearing of Jesus Christ (Isa 27:9; Heb 12:7-10; 1 Peter 2:19;\n2 Cor 4:17,18; 2 Thess 1:5).\n\nAnd this has been the cause that the men of our church in the\nwilderness have gloried in tribulation, taking pleasure in reproaches,\nin necessities, in persecutions, and in distresses for Christ's\nsake (Rom 5:3; 2 Cor 12:9,10). Yea, this is the reason why they have\nbidden one another rejoice when they fell into divers temptations,\nsaying, Happy is the man that endureth temptations, and behold\nwe count them happy that endure (James 1:2,12, 5:11). And again,\n'if ye be reproached for the name of Christ, happy are ye' (1\nPeter 4:14).\n\nThese therefore are vessels of pure gold, though they contain such\nbitter draughts, and though such as at which we make so many wry\nfaces before we can get their liquor down.\n\nDo you think that a Christian, having even this cup in his hand\nto drink it, would change it for a draught of that which is in the\nhand of the woman that sits on the back of the scarlet-coloured\nbeast? (Rev 17:3,4). No, verily, for he knows that her sweet is\npoison, and that his bitter is to purge his soul, body, life, and\nreligion, of death (2 Tim 2:11,12).\n\nGod sends his love tokens to his church two ways, sometimes by her\nfriends, sometimes by her enemies. When they come by the hand of\na friend, as by a minister, a brother, or by the Holy Ghost, then\nthey come smoothly, sweetly, and are taken, and go down like honey.\nBut when these love tokens come to them by the hand of an enemy,\nthen they are handed to them roughly; Pharaoh handed love tokens\nto them roughly; the king of Babylon handed these love tokens to\nthem roughly. They bring them of malice, God sends them of love;\nthey bring them and give them to us, hoping they will be our\ndeath; they give us them therefore with many a foul curse, but\nGod blesses them still. Did not Haman lead Mordecai in his state\nby the hand of anger?\n\nNor is this cup so bitter but that our Lord himself drank deep of\nit before it was handed to his church; he did as loving mothers\ndo, drink thereof himself to show us it is not poison, also to\nencourage us to drink it for his sake and for our endless health\n(Matt 20:22, 26:39,42).\n\nAnd, as I told you before, I think I do not vary from the sense\nof the text in calling them cups; because, though there they have\nno name, they are joined with king Solomon's drinking vessels, and\nbecause as so joined in the type, so they are also joined here;\ntherefore the cup here is called Christ's cup. 'Are ye able to\ndrink of the cup that I shall drink of?' 'Ye shall drink indeed\nof my cup' (Matt 20:22,23). Here you see they are joined in a\ncommunion in this cup of affliction, as the cups in one and the\nsame breath are joined with those king Solomon drank in, which he\nput in the house of the forest of Lebanon.\n\n[Second. Such as are exceeding sweet.]\n\nBut these are not all the cups that belong to the house of the\nforest of Lebanon, or rather to the church in the wilderness; there\nis also a cup, out of which, at times, is drunk what is exceeding\nsweet. It is called the cup of consolation, the cup of salvation;\na cup in the which God himself is (Psa 116:13; Jer 16:7). As he\nsaid, the Lord is the portion of my cup. Or rather, 'The Lord is\nthe portion of mine inheritance, and my cup' (Psa 16:5). This cup,\nthey that are in the church in the wilderness have usually for an\nafter-draught to that bitter one that went before. Thus, as tender\nmothers give their children plumbs or sugar, to sweeten their palate\nafter they have drank a bitter potion, so God gives his the cups\nof salvation and consolation, after they have suffered awhile.\n'For as the sufferings of Christ abound in us, so our consolation\nalso aboundeth by Christ' (2 Cor 1:5).\n\nHence the apostle assureth himself concerning the affliction of\nthem at Corinth; yea, and also promiseth them, that as they were\npartakers of the sufferings, so should they be of the consolation\n(2 Cor 1:7). Some of these cups are filled until they run over,\nas David said his did, when the valley of the shadow of death was\nbefore him. 'Thou preparest a table before me,' said he, 'in the\npresence of mine enemies: thou anointest my head with oil; my cup\nrunneth over' (Psa 23:5). This is that which the apostle calls\nexceeding; that is, that which is beyond measure. 'I am,' says he,\n'filled with comfort, I am exceeding joyful in all our tribulation'\n(2 Cor 7:4).\n\nNow he has one answering the other. Thou hast made summer and\nwinter. Thou hast made the warm beams of thy sun answerable to\nthe cold of the dark night. This may be also yet signified by the\nbuilding of this house, this type of the church in the wilderness,\nin so pleasant a place as the forest of Lebanon was (Cant 4:8).\nLebanon! Lebanon was one of the sweetest places in all the land of\nCanaan. Therefore we read of the fruit of Lebanon, of the streams\nfrom Lebanon; the scent, the smell, the glory of Lebanon; and also\nof the wine and flowers of Lebanon (Psa 72:16; Hosea 14:6,7; Isa\n35:2, 9:13; Nahum 1:4).\n\nLebanon! That was one thing that wrought with Moses to desire that\nhe might go over Jordan; namely, that he might see that goodly\nmountain, and Lebanon. The glory and excellent beauty of the church,\nChrist also setteth forth, by comparing of her to Lebanon. 'Thy\nlips, O my spouse,' says he, 'drop as the honey-comb: honey and\nmilk are under thy tongue, and the smell of thy garment is like\nthe smell of Lebanon' (Cant 4:11,15). This house, therefore, being\nplaced here, might be to show how blessed a state God could make\nthe state of his church by his blessed grace and presence, even\nwhile she is in a wilderness condition.\n\nWe will add to this, for further demonstration, that letter of\nthat godly man, Pomponius Algerius, an Italian martyr; some of\nthe words of which are these:--\n\n'Let,' saith he, 'the miserable worldly man answer me; what remedy\nor safe refuge can there be unto him if he lack God, who is the\nlife and medicine of all men: and how can he be said to fly from\ndeath, when he himself is already dead in sin. If Christ be the\nway, verity, and life, how can there be any life then without\nChrist?\n\n'The sooly[15] heat of the prison to me is coldness; the cold\nwinter to me is a fresh spring-time in the Lord. He that feareth\nnot to be burned in the fire, how will he fear the heat of weather?\nOr what careth he for the pinching frost, which burneth with the\nlove of the Lord?\n\n'The place is sharp and tedious to them that be guilty; but to\nthe innocent and guiltless it is mellifluous. Here droppeth the\ndelectable dew; here floweth the pleasant nectar; here runneth\nthe sweet milk; here is plenty of all good things. And although\nthe place itself be desert and barren, yet to me it seemeth a large\nwalk, and a valley of pleasure; here to me is the better and more\nnoble part of the world. Let the miserable worldling say, and\nconfess, if there be any plot, pasture, or meadow, so delightful\nto the mind of man, as here. Here I see kings, princes, cities,\nand people; here I see wars, where some be overthrown, some be\nvictors, some thrust down, some lifted up. Here is Mount Sion;\nhere I am already in heaven itself. Here standeth first Christ\nJesus in the front; about him stand the old fathers, prophets, and\nevangelists, apostles, and all the servants of God; of whom some\ndo embrace and cherish me, some exhort me, some open the sacraments\nunto me, some comfort me, other some are singing about me: and how\nthen shall I be thought to be alone, among so many, and such as\nthese be, the beholding of whom to me is both solace and example.\nFor here I see some crucified, some slain, some stoned, some cut\nasunder, and some quartered, some roasted, some broiled, some put\nin hot caldrons, some having their eyes bored through, some their\ntongues cut out, some their skin plucked over their heads, some\ntheir hands and feet chopped off, some put in kilns and furnaces,\nsome cast down headlong, and given to the beasts and fowls of\nthe air to feed upon. It would,' said he, 'ask a long time, if I\nshould recite all.\n\n'To be short, divers I see with divers and sundry torments excruciate;\nyet notwithstanding, all living and all safe. One plaster, one\nsalve cureth all their wounds, which also giveth to me strength\nand life; so that I sustain all these transitory anguishes and\nsmall afflictions with a quiet mind, having a greater hope laid up\nin heaven. Neither do I fear mine adversaries which here persecute\nme and oppress me, for he that dwelleth in heaven shall laugh them\nto scorn, and the Lord shall deride them. I fear not thousands of\npeople which compass me about. The Lord my God shall deliver me,\nmy hope, my supporter, my comforter, who exalteth up my head. He\nshall smite all them that stand up against me without cause; and\nshall dash the teeth and jaws of sinners asunder, for he only is\nall blessedness and majesty.\n\n'The rebukes for Christ's cause make us jocund; for so it is written:\nif ye be rebuked and scorned for the name of Christ, happy be you;\nfor the glory and spirit of God resteth upon you (1 Peter 4). Be\nye therefore certified (said he, by this his letter to his friends)\nthat our rebukes, which are laid upon us, redound to the shame\nand harm of the rebukers. In this world there is no mansion firm\nto me; and therefore I will travel up to the New Jerusalem which\nis in heaven, and which offereth itself to me, without paying\nany fine or income. Behold I have entered already in my journey,\nwhere my house standeth for me prepared, and where I shall have\nriches, kinsfolks, delights, honours, never-failing.\n\n'As for these earthly things here present, they are transitory\nshadows, vanishing vapours, and ruinous walls. Briefly all is\nbut very vanity of vanities, whereas hope, and the substance of\neternity to come, are wanting; which the merciful goodness of the\nLord hath given, as companions to accompany me, and to comfort\nme; and now do the same begin to work, and to bring forth fruits\nin me. I have travelled hitherto, laboured and sweat early and\nlate, watching day and night, and now my travails begin to come\nto effect. Days and hours have I bestowed upon my studies. Behold\nthe true countenance of God is sealed upon me, the Lord hath given\nmirth in my heart: and therefore in the same will I lay me down\nin peace and rest (Psa 4). And who then shall dare to blame this\nour age consumed; or say that our years be cut off? What man can\nnow cavil that these our labours are lost, which have followed,\nand found out the Lord and maker of the world, and which have\nchanged death with life? My portion is the Lord, saith my soul,\nand therefore, I will seek and wait for him.\n\n'Now then, if to die in the Lord be not to die but live most\njoyfully, where is this wretched worldly rebel, which blameth us\nof folly, for giving away our lives to death? O how delectable\nis this death to me! to taste the Lord's cup, which is an assured\npledge of true salvation; for so hath the Lord himself forewarned\nus, saying, the same that they have done to me, they will also do\nunto you. Wherefore let the doltish world, with his blind worldlings\n(who in the bright sunshine, yet go stumbling in darkness, being\nas blind as beetles), cease thus unwisely to carp against us for\nour rash suffering, as they count it. To whom, thus, we answer\nagain, with the holy apostle, that neither tribulation, nor anguish,\nnor hunger, nor nakedness, nor jeopardy, nor persecution, nor\nsword, shall be able ever to separate us from the love of Christ;\nwe are slain all the day long; we are made like sheep ordained to\nthe shambles (Rom 8).\n\n'Thus,' saith he, 'do we resemble Christ our Head, which said that\nthe disciple cannot be above his master, nor the servant about\nhis Lord. The same Lord hath also commanded that every one shall\ntake up his cross and follow him (Luke 9). Rejoice, rejoice, my\ndear brethren and fellow-servants, and be of good comfort, when ye\nfail into sundry temptations; let your patience be perfect in all\nparts. For so it is foreshowed us before, and is written, that\nthey which shall kill you shall think to do God good service.\nTherefore, afflictions and death be as tokens and sacraments of\nour election and life to come. Let us then be glad and sing unto\nthe Lord, when as we, being clear from all just accusations, are\npersecuted and given to death; for better it is that we in doing\nwell do suffer, if it so be the will of God, than doing evil (1\nPeter 3). We have for our example Christ and the prophets which\nspake in the name of the Lord, whom the children of iniquity did\nquell[16] and murder. And now we bless and magnify them that then\nsuffered. Let us be glad and joyous in our innocency and uprightness;\nthe Lord shall reward them that persecute us; let us refer all\nrevengement to him.\n\n'I am accused of foolishness, for that I do not shrink from the\ntrue doctrine and knowledge of God, and do not rid myself out of\nthese troubles, when with one word I may. O the blindness of man,\nwhich seeth not the sun shining, neither remembereth the Lord's\nwords. Consider therefore what he saith, you are the light of\nthe world. A city built on the hill cannot be hid; neither do men\nlight a candle and put it under a bushel, but upon a candlestick,\nthat it may shine, and give light to them in the house. And in\nanother place he saith you shall be led before kings and rulers.\nFear ye not them which kill the body, but him which killeth both\nbody and soul. Whosoever shall confess me before men, him will\nI also confess before my Father which is in heaven; and he that\ndenieth me before men, him will I also deny before my heavenly\nFather.\n\n'Wherefore, seeing the words of the Lord be so plain, how, or by\nwhat authority, will this wise counsellor then approve this his\ncounsel which he doth give? God forbid that I should relinquish\nthe commandments of God and follow the counsels of men. For it\nis written, Blessed is the man that hath not gone in the way of\nsinners, and hath not stood in the counsels of the ungodly, and\nhath not sit in the chair of pestilence (Psa 1).[17] God forbid\nthat I should deny Christ where I ought to confess him; I will\nnot set more by my life than by my soul, neither will I exchange\nthe life to come for this world here present. O how foolishly\nspeaketh he which argueth me of foolishness!'\n\nAnd a little farther he saith, 'And now let this carnal politic\ncounsellor, and disputer of this world, tell wherein have they\nto blame me. If in mine examinations I have not answered so after\ntheir mind and affection as they required of me, seeing it is not\nourselves that speak, but the Lord that speaketh in us, as he\nhimself doth fore-witness, saying, When you shall be brought before\nrulers and magistrates, it is not you yourselves that speak, but\nthe Spirit of my Father that shall be in you (Matt 10). Wherefore, if\nthe Lord be true and faithful of his word, as it is most certain,\nthen there is no blame in me; for he gave the words that I did\nspeak, and who was I that could resist his will?\n\n'If any man shall reprehend the things that I said, let him then\nquarrel with the Lord, whom it pleased to work so in me; and if\nthe Lord be not to be blamed, neither am I herein to be accused,\nwhich did that I purposed not, and that I fore-thought not of.\nThe things that there I did utter and express [he means when he\nwas before the magistrates], if they were otherwise than well,\nlet them show it, and then will I say that they were my words,\nand not the Lord's. But if they were good and approved, and such\nas cannot justly be accused, then must it needs be granted, spite\nof their teeth, that they proceeded of the Lord; and then who be\nthey that shall accuse me--people of prudence? Or who shall condemn\nme--just judges? And though they so do, yet, nevertheless, the\nword shall not be frustrate, neither shall the gospel be foolish\nor therefore decay, but rather the kingdom of God shall the more\nprosper and flourish unto the Israelites, and shall pass the sooner\nunto the elect of Christ Jesus, and they which shall so do shall\nprove the grievous judgment of God. Neither shall they escape\nwithout punishment that be persecutors and murderers of the just.\n\n'My well-beloved,' saith he, 'lift up your eyes and consider the\ncounsels of God. He showed unto us a late an image of his plague,\nwhich was to our correction; and if we shall not receive him he\nwill draw out his sword and strike with sword, pestilence, and\nfamine, the nation that shall rise against Christ.'\n\nThis, as I said, is part of a letter writ by Pomponius Alerius,\nan Italian martyr, who, when he wrote it, was in prison, in, as\nhe calls it, his delectable orchard, the prison of Leonine, 12\ncalend. August, anno 1555. As is to be seen in the second volume\nof the book of martyrs.[18]\n\nThis man was, when he wrote this letter, in the house of the forest\nof Lebanon, in the church in the wilderness, in the place and way\nof contending for the truth of God, and he drank of both these\nbitter cups of which I spake before, to wit, of that which was\nexceeding bitter, and of that which was exceeding sweet, and the\nreason why he complained not of the bitter was because the sweet\nhad overcome it--as his afflictions abounded for Christ, so did\nhis consolations by him. So, did I say? they abounded much more.\n\nBut was not this man, think you, a giant, a pillar in this house?\nHad he not also now hold of the shield of faith? Yea, was he not\nnow in the combat? And did he not behave himself valiantly? Was\nnot his mind elevated a thousand degrees beyond sense, carnal\nreasons, fleshly love, self-concerns, and the desires of embracing\ntemporal things? This man had got that by the end that pleased\nhim; neither could all the flatteries, promises, threats, or\nreproaches, make him one listen to or desire to inquire after what\nthe world or the glory of it could afford. His mind was captivated\nwith delights invisible; he coveted to show his love to his Lord\nby laying down his life for his sake; he longed to be there where\nthere shall be no more pain, nor sorrow, nor sighing, nor tears,\nnor troubles; he was a man of a thousand (Eccl 7:28).\n\nBut to return again to our text. You know we are now upon the\nvessels of the house of the forest of Lebanon, which, I have told\nyou, could not be vessels for worship, for that worship that was\nordained to be performed at the temple was also confined to that,\nand to the vessels that were there. Therefore they must be, in\nall probability, the vessels that I have mentioned, the which you\nsee how we have expounded and applied. If I am out I know it not;\nif others can give me better light here about for it I will be\nthankful.\n\nThere was also added to this house of the forest of Lebanon,\nstore-cities, chariot-cities, and cities of horsemen, unto which\nking Jotham added castles and towers (2 Chron 8:4-6, 27:3,4).\n\nThese might be to signify by what ways and means God would at times\nrevenge the quarrel of his church, even in this world, upon them\nthat, without cause, should, for their faith and worship, set\nthemselves against them. For here is a face of threatening revenge,\nthey were store-houses, chariot-cities, cities of horsemen, with\ncastles and towers. And they stood on the same ground that this\nhouse was builded upon, even in the forest of Lebanon. We know that\nin Israel God stirred up kings who at times suppressed idolatry\nthere, and plagued the persecutors too, as Jehu, Hezekiah, Josiah,\n&c. And he has promised that, even in gospel times, kings 'shall\nhate the whore,--make her desolate and naked, and shall eat her\nflesh and burn her with fire' (Rev 17:12,16).\n\nHere now are the store-houses, chariot-cities, cities of horsemen,\nwith towers and castles, for the help to the house of the forest\nof Lebanon, for the help of the church in the wilderness, or, as\nyou have it in another place, as the serpent cast floods of water\nout of his mouth after the woman, 'that he might cause her to be\ncarried away of the flood. And the earth helped the woman, and\nthe earth opened her mouth and swallowed up the flood which the\ndragon cast out of his mouth' (Rev 12:15,16). Thus the Medes and\nPersians helped to deliver the church from the clutches and strong\nhand of the king of Babylon.\n\nThis Lebanon, therefore, was a place considerable and a figure\nof great things; the countenance of the Lord Jesus is compared to\nit, and so is the face of his spouse, and also the smell of her\ngarment (Cant 4:11, 5:15, 7:4).\n\nCHAPTER X.\n\nOF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON.\n\nSolomon also made a porch to this house of the forest of Lebanon.\nHe made several porches, as one for the temple, one for the house\nwhich he dwelt in, one for the throne of the kingdom, and this\nthat was for the house of the forest of Lebanon, of all which this\nlast is that mentioned.\n\n'And he made a porch of pillars, the length thereof was fifty\ncubits, and the breadth thereof thirty cubits; and the porch was\nbefore them, and the other pillars, and the thick beam were before\nthem' (1 Kings 7:6). This porch was famous both for length, and\nbreadth, and strength, it was able to contain a thousand men. It\nwas like that of the tower of David, otherwise called the stronghold,\nthe castle of Zion, which is the city of David (2 Sam 5:7; 1 Chron\n11:5; Micah 4:8).\n\nThis tower of David was built for an armoury, whereon there hanged\na thousand bucklers, all shields of mighty men. It was fifty cubits\nlong and thirty broad, a spacious place, a large receptable for\nany that liked to take shelter there. It was made of pillars, even\nas the house within was, or it stood upon pillars. The pillars, you\nknow I told you before, were to show us what mighty men, or what\nmen of mighty grace, God would have in his church in the wilderness\nfurnished with. And it is worth your observing here also we have\npillars, pillars. And he made the porch of pillars, that is, of\npillars of cedar, as the rest of the pillars of the house were.\n\n'And the porch was before them.' That is, as I take it, an entering\nporch, less than the space within, so that the pillars, neither\nas to number nor bigness, could be seen without, until at least\nthey that had a mind to see entered the mouth of the porch. And\nby this was fitly prefigured how unseen the strength of the church\nunder persecution is of all that are without her. Alas! they think\nthat she will be run down with a push, or, as they said, 'What\ndo these feeble Jews? Will they fortify themselves? Will they\nsacrifice? Will they make an end in a day? Will they revive the\nstones out of the heaps of the rubbish which are bunt?' Alas! 'if\na fox go up he shall even break down their stone wall' (Neh 4:2,3).\n\nBut do you think these men saw the strength of the Jews now? No,\nno, their pillars were within, and so were shadowed from their\neyes. David himself could not tell what judgment to make of the\nway of the world against the people of God, until he went into\nthe sanctuary of God (Psa 73:16,17).\n\nHow then can the world judge of the condition of the saints? Alas,\nhad they known the church's strength, surely they would not, as\nthey have, so furiously assaulted the same. But what have they\ngot by all they have done, either against the head or body of the\nsame? She yet has being in the world, and will have, shall have,\nthough all the nations on earth should gather themselves together\nagainst it. Nor is it the cutting off of many that will make her\ncease to flourish. Alas, were she not sometimes pruned and trimmed\nher boughs would stand too thick. Those therefore that are taken\naway with God's pruning-hooks are removed, that the under branches\nmay grow the better.[19] But, I say, to extinguish her it is in\nvain for any to hope for that. She stands upon pillars, on rocks,\non the munition of rocks; stand therefore she must, whether the\nworld believes it or no.\n\n'And the other pillars--were before them,' or, as the margin has\nit, 'according to them.' The other pillars, that is, they more\ninward, those that were in the body of the house. Christ doth\nnot, as the poor world doth, that is, set the best leg before; the\npillars that were more inward in the house were as good as those\nin the front. It is true some are appointed to death to show to\nthe world the strength of grace, not that he can help nobody to\nthat strength but they. The most feeble of his flock, when Christ\nshall stand by and strengthen them, are able to do and bear what\nthe strong have underwent. For so he saith.\n\nAnd 'the other pillars and the thick beams were' according to\nthem; nay, 'before them.' Indeed, they that are left seem weak\nand feeble if compared to them that have already been tried with\nfire and sword and all the tortures of men. But that grace by\nwhich they were helped that have done such mighty acts already,\ncan help those who seem more weak yet to go beyond them. God\nstrengtheneth 'the spoiled against the strong, so that the spoiled\nshall come against the fortress' (Amos 5:9). Or, as another scripture\nhas it, 'The lame take the prey' (Isa 33:23). So that you see here\nis all substance. All here are pillars and thick beams, both in\nthe house and in the porch.\n\nThe conclusion therefore is:--The true members of the church in\nthe wilderness are strong, mighty, being made able by the grace\nof God for their standing, and being also coupled and compacted\ntogether with the biggest bands or thickest beams that the Holy\nGhost puts forth to bind and hold this church together. And there\nis reason for it. The church is God's tower or battery by which\nhe beateth down Antichrist, or if you will have it in the words\nof the prophet, 'Thou art my battle-axe and weapons of war; for\nwith thee [saith God] will I break in pieces,' &c. (Jer 51:19,20).\nWherefore, since the church is set for defence of religion, and\nto be as a battery to beat down Antichrist, it is requisite that\nshe should be made up of pillars of strong and staunch materials.[20]\n\nThe largeness of the porch was commodious; it was the next shelter,\nor the place whereunto they of the house of the forest of Lebanon,\nwhen pursued, might resort or retreat with the less difficulty.\nThus the church in the wilderness has her porch, her place, her\nbosom, whereunto her discouraged may continually resort, and take\nup and be refreshed. As Abiathar thrust in to David and his men\nin the wilderness, in the day when Saul had slain his father, and\nof his brethren, even 'four-score and five persons that did wear\na linen ephod' (1 Sam 22:17-23).\n\nWhen the apostles were persecuted 'they went to their own company,'\nbecause the Lord was there (Acts 4:23). There we find the pillars,\nand have both solace and example. There, as Pomponius said of his\nperson, stands Christ Jesus in the front as Captain of the Lord's\nhost, and round about him the old fathers, prophets, apostles,\nand martyrs. This porch, therefore, I take to be a figure of those\ncordial and large affections which the church in the wilderness\nhas to all, and for all them that love the truth, and that suffer\nand are afflicted for the sincere profession thereof.\n\nThis porch was bigger than that which belonged to the temple by\nmuch, to show that those that are made the objects of the enemies'\nrage most are usually most prepared with affection for them that\nare in the same condition. Fellow-feeling is a great matter. It\nis said of the poor afflicted people that were in Macedonia 'in\na great trial of affliction, the abundance of their joy and their\ndeep poverty abounded unto the riches of their liberality;[21] for\nto their power,--yea, and beyond their power,' they showed their\ncharity to the destroyed church of Jerusalem (2 Cor 8:1-4).\n\nAnd a porch in a forest, or a bosom in a wilderness, is seasonable\nto them that in the wilderness are faint and weary. Nabal shut up\nhis doors against David, and therefore he died like a beast. Poor\nDavid! thou wast bewildered, but this churl had no compassion for\nthee (1 Sam 25:5-13, 25-39). Blest Obadiah, thou hadst a bosom,\nand bread, and hiding-places for the church, when rent and torn by\nthe fury of Jezebel, and thou hast for it thy reward in heaven (1\nKings 18:3,4; Matt 10:42). Ebedmelech, because he had compassion\non Jeremiah when he was in the dungeon, God did not only give him\nhis life for a prey, but promised him the effects of putting his\ntrust in the Lord (Jer 38:7-11, 39:15-18).\n\nAnd he made a porch of pillars. The porch is but the entrance\nof the house, whither many go that yet step not into the house,\nbut make their retreat from thence; but it is because they are\nnon-residents, they only come to see; or else, if they pretended\nmore, it was not from the heart. 'They went out from us,' said\nJohn, 'but they were not of us; for if they had been of us they\nwould, no doubt, have continued with us; but they went out that\nthey might be made manifest that they were not all of us' (1 John\n2:19).\n\nAnd forasmuch as this porch was fifty cubits long, men may take many\na step straight forward therein and be but in the porch yet.[22]\nEven as we have seen men go, as one would think, till they are\nout of view in the porch of this church in the wilderness, but\npresently you have them without the door again.\n\nTrue, this porch was made of pillars, and so to every one, at\nfirst entrance, it showed the power of the place; the church in\nthe wilderness also is so builded that men may see it is ordained\nfor defence. Men also, at their first offer to step over the threshold\nthere, with mouth profess that they will dwell as soldiers there.\nBut words are but wind; when they see the storm a-coming they\nwill take care to shift for themselves. This house, or church in\nthe wilderness, must see to itself for all them.\n\nAs the house therefore is a figure of the church in the wilderness,\nso, so great a porch belonging to it may be also to show that\nnumbers may there be entertained that, if need be, will quickly\nwhip out again. Although therefore the porch was made of pillars,\nyet every one that walked there were not such. The pillars was\nto show them, not what they were, but what they should be that\nentered into this house.\n\nThe church also in the wilderness, even in her porch or first entrance\ninto it, is full of pillars, apostles, prophets, and martyrs of\nJesus. There also hang up the shields that the old warriors have\nused, and are plastered upon the walls the brave achievements\nwhich they have done. There are also such encouragements there\nfor those that stand, that one would think none that came thither\nwith pretence to serve there would, for very shame, attempt to go\nback again; and yet, not to their credit be it spoken, they will\nforsake the place without blushing, yea, and plead for this their\nso doing. But I have done with the explicatory part, and conclude\nthat from these ten particulars thus handled in this book, the house\nof the forest of Lebanon was a type, or figure, of the church in\nthe wilderness.\n\nNor do I know, if this be denied, how so fitly to apply some of\nthese texts which speak to the church, to support her under her\ntroubles, of the comforts that afterwards she shall enjoy, since\nthey are presented to her under such metaphors as clearly denote\nshe was once in a wilderness, for instance,\n\n1. 'Sing, O ye heavens; for the Lord hath done it [that is, redeemed\nhis servant Jacob from his sins and from the hand of the enemy]:\nshout, ye lower parts of the earth [or church once trampled under\nfeet]: break forth into singing, ye mountains, O forest, and every\ntree therein [here is comfort for the church under the name of\na forest, that in which the house we have been speaking of was\nbuilt]: for the Lord hath redeemed Jacob, and glorified himself\nin Israel' (Isa 44:23). To what, I say, can this text more fitly\nbe applied, than to the church in the wilderness, put here under\nthe name of a forest as well as under the title of heaven? Yea,\nmethinks it is cried here to her, 'O forest,' on purpose to intimate\nto us that the house in the forest of Lebanon was the figure of\nthe church in this condition.\n\n2. Again, 'Is it not yet a very little while, and Lebanon shall\nbe turned into a fruitful field, and the fruitful field shall\nbe esteemed as a forest? And in that day shall the deaf hear the\nwords of the book, and the eyes of the blind shall see out of\nobscurity, and out of darkness. The meek also shall increase their\njoy in the Lord, and the poor among men shall rejoice in the holy\nOne of Israel. For the terrible one is brought to nought, and\nthe scorner is consumed, and all that watch for iniquity are cut\noff' (Isa 29:17-20). Lebanon was a forest, but now she must be a\nfruitful field. What means he here by Lebanon but the church under\npersecution, and the fruitful field? Mistress Babylon shall become\nas a forest, that is, as the church under distress. But when\nshall this be? Why, when the terrible one is brought low and the\nscorner is consumed, &c.\n\nWhat can be more plain than this to prove that Lebanon, even the\nhouse in the forest of Lebanon, for that is here intended, was\na figure of the church in the wilderness, or in a tempted and\npersecuted state. For to be turned into a fruitful field signifies\nthe recovering of the afflicted church into a state most quiet\nand fruitful; fruitful fields are quiet because they are fenced,\nand so shall the church be in that day.\n\n3. 'The wilderness and the solitary place shall be glad for them;\nand the desert shall rejoice, and blossom as the rose' (Isa 35:1).\n\nWhat are we to understand by these words if they be not a prophecy\nof the flourishing state of Christ's kingdom, who, in the days of\nher persecution, is compared to a wilderness, to a desert, and to\nsolitary places. And she 'shall be glad for them'; for what? for\nthat she is rid of the dragons, wild beasts, satyrs, screech owls,\ngreat owl, and vulture, types of the beasts and unclean birds of\nAntichrist (Isa 34:13-15).\n\nShe shall be glad for them that they are taken away from her and\nplaced far away, for then no lion shall be there nor any ravenous\nbeast; yea, it is the habitation of dragons, where each lay, shall\nbe grass, with reeds and rushes, as it is, Isaiah 35. And now 'the\nlame man shall leap as a hart, and the tongue of the dumb sing;\nfor in the wilderness shall waters break out, and streams in the\ndesert.' Read the whole chapter.\n\nFor that the desert and wilderness is thus mentioned, and that to\nexpress the state of the church in trouble by, it is clear that\nLebanon is not excluded, nor the thing that is signified thereby,\nwhich, I say, is the church in her low estate, in her forest, or\nwilderness condition.\n\n4. 'I will plant in the wilderness the cedar, the shittah-tree,\nand the myrtle, and the oil-tree; I will set in the desert the\nfir-tree, and the pine, and the box-tree together' (Isa 41:19).\n\nCan any think that trees are the things taken care of here? They\nare the men that Antichrist has murdered in his heat and rage\nagainst Christ, the which God will restore again to his church,\nwhen Antichrist is dead and buried in the sides of the pit's\nmouth. And that you may the better understand he meaneth so, he\nexpresseth again the state of the church as like to a wilderness\ncondition, and promiseth that in that very church, now so like a\nwilderness, to plant it again with Christians, flourishing with\nvariety of gifts and graces, signified by the various nature and\nname of the trees spoken of here.\n\n5. 'Behold, I will do a new thing; now it shall spring forth;\nshall ye not know it? I will even make a way in the wilderness,\nand rivers in the desert. The beast of the field shall honour me,\nthe dragons and the owls: because I give waters in the wilderness,\nand rivers in the desert, to give drink to my people, my chosen'\n(Isa 43:19,20). Here God alludes to the condition of the children\nof Israel in the wilderness of old, and implies they shall be in\na wilderness again; and as then he gave them water, and delivered\nthem from serpents, cockatrices, vipers, dragons, so he will do\nnow, now to his people, his chosen.\n\n6. 'The Lord shall comfort Zion: he will comfort all her waste\nplaces; and he will make her wilderness like Eden, and her desert\nlike the garden of the Lord; joy and gladness shall be found\ntherein, thanksgiving, and the voice of melody' (Isa 51:3).\n\nSee here are Zion's waste places, Zion's wilderness, forest, or\nLebanon. Next here is a promise that he will comfort her; and\nwhat doth this suppose but that she was in her wilderness state,\nuncomfortable at least as to her outward peace, her liberty, and\ngospel privileges and beauties? Then here is the comparison, by\nwhich he illustrates his promise as to what degree and pitch he\nwill comfort her. 'He will make her wilderness like Eden, and her\ndesert like the garden of the Lord.' The effects of all which will\nbe she will have joy and gladness; she will be thankful, and be\nmelodious in her voice, in her soul to the Lord. This, I say, will\nfollow upon her deliverance from her desert, her wilderness, her\ndesolate, and comfortless state: all which is more fully expressed\nby her repeated hallelujahs (Rev 19:1-6). Which hallelujahs there\nare the effect of her deliverance from the rage of the beast\nand great whore, of whose greatness and ruin you read in the two\nforegoing chapters. Now, I say, since the church was to be in\na wilderness condition under the gospel; and since we have this\nhouse of the forest of Lebanon so particularly set forth in the\nScriptures; and also since this house, its furniture, its troubles,\nand state, do so paint out this church in this wilderness state,\nI take it to be for that very thing designed, that is to say, to\nprefigure this church in this her so solitary and wilderness state.\n\n[CONCLUSION.]\n\nWe will now therefore here make a brief conclusion of all.\n\nFirst. This may inform us of the reason of the deplorable state\nof a professing people. It is allotted to them in this world to be\nso. The world, and men of the world, must have their tranquility\nhere, and must be possest of all; this was foreshown in Esau, who\nhad of his sons many that were dukes and kings before there was\nany king in Israel (Gen 36:31). God so disposing of things that\nall may give place when his Son shall come to reign in Mount Zion,\nand before his ancients gloriously, which coming of his will be\nat the resurrection, and end of this world, and then shall his\nsaints reign with him; 'when Christ, who is our life, shall appear,\nthen shall ye also appear with him in glory' (Col 3:4).\n\nLet not therefore kings, and princes, and potentates be afraid;\nthe saints that are such indeed, know their places, and are of a\npeaceable deportment; 'the earth God hath given to the children of\nmen,' and his kingdom to the sons of God (Psa 115:16; Matt 25:34;\nLuke 12:32).\n\nI know there are extravagant opinions in the world about the\nkingdom of Christ, as if it consisted in temporal glory in part,\nand as if he would take it to him by carnal weapons, and so maintain\nit in its greatness and grandeur; but I confess myself an alien\nto these notions, and believe and profess the quite contrary, and\nlook for the coming of Christ to judgment personally, and betwixt\nthis and that, for his coming in Spirit, and in the power of his\nword to destroy Antichrist, to inform kings, and so give quietness\nto his church on earth; which shall assuredly be accomplished,[23]\nwhen the reign of the beast, the whore, the false prophet, and of\nthe man of sin is out (2 Thess 2:8; Isa 49:23, 52:15, 60:3,10,11,16,\n62:2; Rev 21:24).\n\nSecond. Let this teach men not to think that the church is cursed\nof God, because she is put in a wilderness state. Alas, that is\nbut to train her up in a way of solitariness, to make her Canaan\nthe more welcome to her. Rest is sweet to the labouring man. Yea,\nthis condition is the first step to heaven; yea, it is a preparation\nto that kingdom. God's ways are not as man's. 'I have chosen thee,'\nsaith he, 'in the furnace of affliction.' When Israel came out of\nEgypt, they were led of God into the wilderness; but why? That he\nmight have them to a land, that he had espied for them, that he\nmight bring them to a city of habitation (Eze 20:6; Psa 107:1-7).\n\nThe world know not the way of the Lord, nor the judgment of our\nGod. Do you think that saints that dwell in the world, and that\nhave more of the mind of God than the world, would, could so rejoice\nin God, in the cross, in tribulations and distresses, were they\nnot assured that through many tribulations is the very roadway to\nheaven (Acts 14:22).\n\nLet this then encourage the saints to hope, and to rejoice in hope\nof the glory of God, notwithstanding present tribulations. This\nis our seed-time, our winter; afflictions are to try us of what\nmettle we are made; yea, and to shake off worm-eaten fruit, and\nsuch as are rotten at core. Troubles for Christ's sake are but\nlike the prick of an awl in the tip of the ear, in order to hang\na jewel there.\n\nLet this also put the saints upon patience: when we know that\na trial will have an end, we are by that knowledge encouraged to\nexercise patience. I have a bad master, but I have but a year to\nserve under him, and that makes me serve him with patience; I have\nbut a mile to go in this dirty way, and then I shall have my path\npleasant and green, and this makes me tread the dirty way with\npatience. I am now in my rags, but by that a quarter of a year is\ncome and gone, two hundred a year comes into my hand, wherefore I\nwill wait, and exercise patience. Thus might I multiply comparisons.\nBe patient then, my brethren; but how long? to the coming of the\nLord. But when will that be? the coming of the Lord draws nigh.\n\n'Be patient,' my brethren, be long patient, even 'unto the coming\nof the Lord. Behold, the husbandman waiteth for the precious fruit\nof the earth, and hath long patience for it, until he receive the\nearly and latter rain. Be ye also patient; stablish your hearts:\nfor the coming of the Lord draweth nigh' (James 5:7,8).\n\nFOOTNOTES:\n\n1. The second month in the Hebrew calendar began April 7.--Ed.\n\n2. A common expression for difference.--'What's the odds between\nus?'--Ed.\n\n3. The churches of Christ have suffered under bitter persecution,\nand been in a wilderness state, from the primitive times, through\nPopish days, and under the relentless cruelties suffered by the\nCovenanters and Nonconformists from the Church of England. As the\ngospel spreads, it humanizes and softens the hearts even of the\nrebellious. The dread fire no longer consumes the cedars of Lebanon.\nStill there remains the contemptuous sneer, the scorn, the malice\nof the soul, against Christ and his spiritual seed. Not many years\nsince the two daughters of an evangelical clergyman, a D.D., came\nout, from strong and irresistible conviction, and united with one\nof the straitest sects of Dissenters--the Plymouth Brethren. The\nunhappy parent could not brook the insult to his order, and died\ninsane.--Ed.\n\n4. Bunyan not only experienced the richest enjoyments in jail,\nbut it is very probable that his life was saved for a few years\nby his having lain in prison during the violent heat and storm of\npersecution which raged in the early part of the reign of Charles\nII. Thus God mysteriously restrains the wrath of man, and makes\nit to praise him. The damp unwholesome dungeon, intended for his\ndestruction, crowned him with peculiar honour, because, as in his\nPatmos, he there wrote his immortal book.--Ed.\n\n5. Pill, to rob; poll, to exact, to extort. 'The church is pilled\nand polled by its own flocks.'--South, Ser. 11. v. 5.--Ed.\n\n6. Maundrel measured a cedar which was thirty-six feet six inches\nin girth, and one hundred and eleven feet in the spread of its\nboughs; the foliage is ever green, and it mounts up to an enormous\nheight.--Ed.\n\n7. It is one of the strongest proofs that the human mind is disordered\nby sin, that man is by nature senseless to the sublime truths of\nChristianity--the beam, the truth which saves the world from utter\nmoral desolation. What wonders open before the eyes of the young\nconvert, stretching far away into that heavenly and eternal\nfelicity which had been shut out from his vision by the gloom of\ndeath! Life and immortality is brought to light. His life, and\nall other things, become but dross, that he may win Christ, and\nmaintain his cause in the world.--Ed.\n\n8. All men have the same Bible, but all have not sought for spiritual\ndiscernment. The Beast, whether of Rome, Greece, or England, that\nlooks through the Word to find some plausible means of tyrannising\nover the soul, by preventing man from using his own eyes in seeking\nsalvation, whether it be by church canons or acts of Parliament\ninterfering with the exercise of private judgment, is an enemy\nto, and hater of, the true light.--Ed.\n\n9. Humanity, in its usual acceptation, means the inferiority of\nman to the divine or angelic nature, but superiority to the mere\nanimal or brute creation. 'The nature of man, wherein he is\nlesse than God Almighty, and excellynge not withstandyng al other\ncreatures in erth, is called humanitie.'--Sir T. Eliot. Bunyan's\nillustration of the word is curious.--Ed.\n\n10. A common mode of picturing the virgin Mary for the devotee of\nPopery to worship, is a whole length beautiful woman, with rays\nas of the sun shooting out all round her, standing upon the moon,\nand upon her head a splendid crown ornamented with twelve stars.\nUnder such a disguise, who would expect to find 'the well-favoured\nharlot establishing a throne for Satan?'--Ed.\n\n11. Inventions, fictions, fables.--Ed.\n\n12. The Hebrew words translated in the authorized version of the\nBible, 'And a target' or gorget 'of brass,' are rendered, in all\nthe earlier versions, 'And a shield of brass.' Perhaps a cuirass; it\nwas evidently defensive brass armour, worn between the shoulders.--Ed.\n\n13. No formal service such as that of the temple. While the churches\nare in the wilderness, suffering under the fangs of Antichrist,\nreligious services must be adapted to their circumstances. At times\nfervent silent prayer, unheard on earth, but recorded in heaven;\nat other times in an upper chamber or a forest, afraid to sin,\nlest it should bring the enemy upon them. How ought we to bless\nGod for giving us the full enjoyment of public worship, even while\nin the wilderness.--Ed.\n\n14. One of the popular delusions of our day is, that all sects\nhave been intolerant and persecutors when they had the opportunity.\nThis is a gross falsehood. Who can charge the Waldenses, Albigenses,\nor Lollards with that spirit of Antichrist? Who dares charge the\nQuakers with a persecuting spirit? They had the full opportunity\nwhen governing Pennsylvania. Who can accuse the Baptists with\ninjuring those who differed from them when Roger Williams and his\nBaptist brethren obtained the charter of Rhode Island, with full\npower to rule themselves by any form of government they preferred?\nHis magna charta concludes with these words, 'And let the saints\nof the Most High walk in this colony without molestation, in the\nname of Jehovah their God, for ever and ever.' And it has never\nbeen violated. Persecution has never sullied its annals. Freedom\nto worship God was the desire of its founder--for himself and of\nall; and he nobly endured till it was accomplished.--Ed.\n\n15. This word was used by Fox in translating the letter of Algerius;\nI cannot find it in any dictionary. It probably refers to this\npoor prisoner for Christ being confined in a 'soler,' or room,\nclose under the roof of his prison, in which an Italian sun must\nhave rendered the heat intense. The word 'sooly' may be derived\nfrom the Anglo-Saxon 'swool,' sultry; the Dutch use swoel, zoel,\nand zoelheid, for heat and sultry heat.--Ed.\n\n16. The obsolete verb, to kill.--Ed.\n\n17. This is a curious mode of expressing the awful gradation of\na sinner. 1. To go in the way of sinners. 2. To enter into their\ncounsels. 3. To sit in the scorner's seat, here called 'the chair\nof pestilence.' This is from the vulgate Latin, which renders it\npestilentiae.--Ed.\n\n18. Pomponius Algerius, born in Capua, a young man of great learning,\nwas student in the University of Padua, where he, not being able\nto conceal the verity of Christ's gospel which he learned by the\nheavenly teaching of God's grace, ceased not, both by doctrine\nand example of life, to inform as many as he could in the same\ndoctrine, and to bring them to Christ; for which he was accused of\nheresy, and brought to Rome, where he was burned alive. He wrote\nthis letter while in prison at Venice.--See Fox's Acts and Monuments,\nedit. 1631. vol. ii. p. 181.\n\nMr. Southey thought that this letter gave Bunyan some germ of his\nPilgrim's Progress!! He takes it from the words, 'In this world\nthere is no mansion firm for me, and therefore I will travel up to\nthe New Jerusalem, which is in heaven.'--Life of Bunyan, p. xc.--Ed.\n\n19. Thus the blood of the martyrs was the seedtime of the church,\nand it produced an abundant harvest. That God suffered the choicest\nof his saints to pass through such dreadful sufferings in their\nway to glory, is a proof that God's ways are not our ways, but\nthey are infinite in wisdom and mercy.--Ed.\n\n20. Consult Bunyan's admirable treatise, Of Antichrist and his\nRuin.\n\n21. How easily is this riddle resolved by those who visit the\nafflicted. The Christian poor beat the rich out and out in charity.\nThe poor mother rises long before her usual time, and having fitted\nher own children for school, runs to her sick neighbour to do the\nsame for her little ones, frequently sharing with them her own\nchildren's food; and then, like an angel of mercy, watches over and\ncomforts her sick neighbour. Such is the unostentatious Christian\ncharity found among the Christian poor. O that it may more and\nmore abound.--Ed.\n\n22. These home-thrusts at conscience, so constantly met with in\nBunyan's works, should have the effect of exciting us to solemn\nself-examination. May we never be contented with the porch, but\nenter and enjoy the riches of Divine grace.--Ed.\n\n23. The gradual spread of the gospel, like the leaven, must\neventually leaven the whole. How astonishing has been its progress\nsince Bunyan entered the celestial city. If his happy spirit\nhovers as a guardian angel about the saints at Bedford, how must\nhe rejoice in the change. The iron hand of despotic oppression\nlaid low; his old prison swept away; the meetings in dells, and\nwoods, and barns, exchanged for large and commodious places of\nworship. How he must wonder at our want of gratitude, and love,\nand zeal, in return for such mercies.--Ed.\n\n***\n\nTHE WATER OF LIFE;\n\nOR,\n\nA DISCOURSE SHOWING THE RICHNESS AND GLORY\n\nOF THE\n\nGRACE AND SPIRIT OF THE GOSPEL,\n\nAS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE.\n\nBY JOHN BUNYAN.\n\n'And whosoever will, let him take the water of life freely.'--Revelation\n22:17\n\nLondon: Printed for Nathanael Ponder, at the Peacock in the Poultry,\n1688.\n\nADVERTISEMENT BY THE EDITOR.\n\nOften, and in every age, the children of God have dared to doubt the\nsufficiency of divine grace; whether it was vast enough to reach\ntheir condition--to cleanse them from the guilt of all their\nsins--and to fit their souls to dwell with infinite holiness\nin the mansions of the blessed. To solve these doubts--to answer\nthese anxious inquiries, Bunyan wrote many of his works; for although\nhe was a Boanerges, or son of thunder, to awaken the impenitent,\nhe was eminently a Barnabas--a son of consolation--an evangelist\nto direct the trembling inquirer to Christ the way, the truth, and\nthe life. He proclaims first, from his own experience, that there\nis 'Grace abounding to the Chief of Sinners'; then he proclaims\n'Good News for the Vilest of Men, the Jerusalem Sinner is\nSaved'--'Christ is an Advocate'--'Christ is a complete Saviour.'\nEvery one is invited with a 'Come and welcome to Jesus Christ.'\nThere is 'Justification by his Righteousness'--'Salvation by his\nGrace.' 'He is a Throne of Grace' to which all are freely invited.\nEven 'The Broken Heart is an acceptable sacrifice.' There is 'The\nHoly City, New Jerusalem,' to receive such at the end of their\npilgrimage, and directions amply given to the pilgrim to guide\nhim in his progress to the celestial city; and he now introduces\nus to a majestic overflowing river, 'The Water of Life,' sufficient\nfor the refreshment and solace of the myriads of God's saints\nwho have lived from the creation, and will live until the final\nconsummation of all things, when the prophet in holy vision saw\n'a great multitude which no man could number, of all nations,\nand kindreds, and people, stand before the throne, and before the\nLamb.' This work was the result of the author's mature experience,\nbeing published by him during the last year of his eventful life.\nIn it he refers to one of those ten excellent manuscripts left\nby him at his decease, prepared for the press, and afterwards\npublished by Mr. Doe. It is called, The Saint's Privilege and\nProfit. The way in which he alludes to this, as if it had been\nprinted, shows that he had fully determined to publish it shortly,\nand this, if it was needed, would confirm our confidence in those\ntreatises. He thus refers to it: 'Because I have spoken of this\nthing, more particularly upon that text, 'Let us therefore come\nboldly unto the throne of grace,' I shall therefore here say no\nmore.'\n\nTwo things are rather extraordinary with regard to this valuable\ntreatise on the Water of Life. One is, that although inserted in\nevery list of our author's works, both published by himself and by\nhis friends after his decease, it escaped the researches of Doe,\nWilson, Chandler, Whitfield, and others who collected and published\nBunyan's works, excepting only the edition with Mason's notes,\nprinted for A. Hogg about 1785. The other singular circumstance\nis, that although the separate treatises of Bunyan were all most\nwretchedly and inaccurately printed, the Water of Life has in\nthis respect suffered more than any other of his works. A modern\nedition of this book, published at Derby by Thomas Richardson,\nis, without exception, the most erroneously printed of all books\nthat have come under my notice. The Scriptures are misquoted--words\nare altered so as to pervert the sense--whole sentences and\nparagraphs, and even whole pages in three or four places, and, in\none instance, four consecutive pages, are left out!!! I should be\ngrieved if more penal enactments were added to our statutes, but\nsurely there should be some punishment for such a crime as this.\nThe other editions are more reputable, but very incorrect. One\nof them bears the imprint of 'London, for James Bunyan, 1760.'\nAnother has 'London, sold by Baxter, Doolittle, & Burkit,' evidently\nfictitious names, adopted from those three great authors. The\nPilgrim's Progress was twice published by D. Bunyan, in Fleet\nStreet, 1763 and 1768; and the Heavenly Footman, 'London, sold by\nJ. Bunyan, above the Monument.' All these are wretchedly printed,\nand with cuts that would disgrace an old Christmas carol. Thus\nthe public have been imposed upon, and thus the revered name of\nBunyan has been sacrificed to the cupidity of unprincipled men.\nHad his works been respectably printed they would have all been\nvery popular and useful, and his memory have been still more\nvenerated.\n\nTo attract his readers to come personally, and partake the blessings\nimparted by the water of life, Bunyan shows that, as a medicine,\nit alone is the specific to cure the sin-sick soul--all other\napplications must fail most fatally--'all other remedies come from\nand return to the Dead Sea'--while the water of life issues from,\nand leads the soul to, the throne of God. It cleanseth from the\nold leaven. The Divine Physician is ever ready to administer to\nthe wearied soul. Be not misled by worldly-wisemen to take advice\nof the doctor's boy, but go direct to Jesus; he is ready--he is\nwilling to cure and save to the uttermost. His medicine may be\nsharp, but merely so as to effect the cure 'where bad humours are\ntough and churlish.' 'It revives where life is, and gives life\nwhere it is not. Take man from this river, and nothing can make\nhim live: let him have this water and nothing can make him die.'\nThe river of water of life allegorically represents the Spirit\nand grace of God; thus the truth is mercifully set before us, for\n'what is more free than water, and what more beneficial and more\ndesirable than life?' Vast and majestic rivers convey but a faint\nidea of the immensity of Divine grace; in comparison with which\n'the most mighty mountain dwindles into the least ant's egg or\natom in the world.' A stream of grace issued from the same source\nduring the patriarchal dispensation, and then mankind were directed to\nit by immediate revelation, or by the tradition of their fathers.\nIt extended under the Jewish or Levitical law, in its course passing\nthrough the temple, issuing from under the threshold of God's\nhouse, revealed by types, and shadows, and an earthly priesthood,\nand then 'grace ran but slowly because Jesus was not glorified.'\nNow it flows like a majestic river from the throne of God, open to\nall, without limit of family or nation, revealed to every creature\nby the volume of inspiration. This water admits no mixture--it\nis pure and perfect as its origin--free as the air we breathe to\nsustain life. 'There is no grudge, or a piece of an upbraiding\nspeech heard therein.' Any attempt to mix with it human merits\ndestroys all its efficacy. In it, and in it only, spiritual life,\nexciting to works of mercy, and giving sure hopes of immortal\nbliss, is to be found. God's children can no more live separated\nfrom this river than fish can live out of water. As a fish, by\nnatural instinct, avoids foul and unwholesome water, so a Christian\nhas spiritual powers to judge of the purity of doctrine. Like the\nmanna from heaven, and our daily bread, it must be supplied day\nby day. No church cistern of works of supererogation can supply\nthis pure water. All such pretended supplies are poisonous. It\nmust come direct from heaven without human interference. Those\nonly who spiritually thirst will seek it. Some prefer wine that\nperisheth in the using, while this water, once received, becomes\na well-spring of living waters, springing up into everlasting life.\nHow marvellous that river which swallows up all the impurities of\nthe myriads of the redeemed, so that they are seen no more for\never. These are the truths pressed upon our attention in this\ntreatise. Well may our venerated Bunyan say, while richly enjoying\nthe blessings of this river of grace, just before he waded through\nthe black river which absorbs our earthly bodies--'O grace! O happy\nchurch of God! all things that happen to thee are, for Christ's\nsake, turned into grace!' It is a river that so reflects the\nsplendour of God, that the first sight of it was to Paul above\nthe brightness of the sun; a light that did, by the glory of it,\nmake dark to him all the things in the world.\n\nReader, may your soul and mine be abundantly refreshed from this\ninexhaustible river, the streams whereof make glad the city of\nGod.\n\nGEO. OFFOR.\n\n\nTHE EPISTLE TO THE READER.\n\nCOURTEOUS READER,\n\nI have now presented thee with something of a discourse of the\nwater of life and its virtues; therefore, thou mayest, if thou\nwilt, call this book Bunyan's Bill of his Master's Water of Life.\nTrue, I have not set forth at large the excellent nature and\nquality thereof, nor can that so be done by the pen or tongue of\nmen or angels. Yet this I have said, and so saying, said truly,\nthat whosoever shall drink of this water shall find it in him a\nwell of water; and not only so, but a well springing up in him to\neverlasting life, let his disease be what it will. And as men, in\ntheir bills for conviction to readers, do give an account to the\ncountry of the persons cured, and the diseases that have been\nremoved by liquors and preparations, they have made for that end, so\ncould I, were it not already (by Holy Writ) done by an infallible\npen to my hand, give you accounts of numberless numbers that have\nnot only been made to live, but to live for ever, by drinking\nof this water, this pure water of life. Many of them indeed are\nremoved from hence, and live where they cannot be spoken with was\nyet; but abundance of them do still remain here, and have their\nabode yet with men.\n\nOnly, if thou wouldst drink it, drink it by itself, and that thou\nmayest not be deceived by that which is counterfeit, know it is\nas it comes from the hand of our Lord, without mixture, pure and\nclear as crystal. I know there are many mountebanks in the world,\nand every of them pretend they have this water to sell; but my\nadvice is, that thou go directly to the throne thyself (Heb 4:16);\nor as thou art bidden come to the waters (Isa 55:1), and there\nthou shalt be sure to have that which is right and good, and that\nwhich will certainly make thee well, let thy disease, or trouble,\nor pain, or malady, be what it will. For the price, care not for\nthat, it is cheap enough, this is to be had without money or price.\n'I will give,' saith God and the Lamb, 'unto him that is athirst,\nof the fountain of the water of life freely' (Rev 21:6). Hence\nhe says again, 'Whosoever will, let him take the water of life\nfreely' (Rev 22:17). So that thou hast no ground to keep back\nbecause of thy poverty; nay, for the poor it is prepared and set\nopen, to the poor it is offered, the poor and needy may have it\nof free cost (Isa 41:17,18).[1]\n\nBut let it not be slighted because it is offered to thee upon terms\nso full, so free. For thou art sick, and sick unto death, if thou\ndrinkest not of it, nor is there any other than this that can heal\nthee, and make thee well. Farewell. The Lord be thy physician! So\nprays thy friend,\n\nJOHN BUNYAN.\n\n\nTHE WATER OF LIFE.\n\n'AND HE SHOWED ME A PURE RIVER OF WATER OF LIFE, CLEAR AS CRYSTAL,\nPROCEEDING OUT OF THE THRONE OF GOD AND OF THE LAMB.' Revelation\n22:1\n\nThese words are part of that description that one of the seven\nangels, which had the seven vials full of the seven last plagues,\ngave unto John of the New Jerusalem, or of the state of that gospel\nchurch, that shall be in the latter days (Rev 21:9). Wherefore he\nsaith, 'And he showed me'; HE, the angel, showed me it.\n\nIn the text we have these things to consider of,\n\nFIRST. The matter, the subject matter of the text, and that is the\nwater of life. 'He showed me the water of life.' SECOND. We have\nalso here the quantity of this water showed to him, and that is\nunder the notion of a river: 'He showed me a river of water of\nlife.' THIRD. He shows him also the head, or well-spring, from\nwhence this river of water of life proceeds, and that is, 'the\nthrone of God and of the Lamb.' 'He showed me a river of water\nof life, proceeding out of the throne of God, and of the Lamb.'\nFOURTH. We have also here the nature and quality of this water;\nit is pure, it is clear as crystal: 'And he showed me a pure river\nof water of life, clear as crystal, proceeding out of the throne\nof God and of the Lamb.'\n\n[THE WATER OF LIFE.]\n\n[FIRST.] We will begin with the first of these, to wit, with the\nmatter, the subject matter of the text, which is, THE WATER OF\nLIFE. These words, water of life, are metaphorical, or words by\nwhich a thing most excellent is presented to and amplified before\nour faces; and that thing is the Spirit of grace, the Spirit and\ngrace of God. And the words, water of life, are words most apt to\npresent it to us by; for what is more free than water, and what\nmore beneficial and more desirable than life? Therefore I say it\nis compared to, or called, the water of life. He showed me the\nwater of life.\n\nThat it is the Spirit of grace, or the Spirit and grace of God,\nthat is here intended: consider, FIRST, the Spirit of grace is in\nother places compared to water: and, SECOND, it is also called the\nSpirit of life. Just as here it is presented unto us, 'He showed\nme the water of life.'\n\nFIRST. The spirit of grace is compared to water. 'Whosoever,'\nsaith the Lamb, 'drinketh of the water that I shall give him,\nshall never thirst; but the water that I shall give him shall be\nin him a well of water springing up into everlasting life' (John\n4:14). What can here by water be intended, but the Spirit of grace\nthat this poor harlot, the woman of Samaria, wanted, although\nshe was ignorant of her want, as also of the excellency thereof?\nWhich water also is here said to be such as will spring up, in\nthem that have it, as a well into everlasting life.\n\nAgain, 'In the last day, that great day of the feast, Jesus stood\nand cried, saying, If any man thirst, let him come unto me and\ndrink.' But of what? Why of his rivers of living waters. But what\nare they? Why he answers, 'This spake he of the Spirit, which they\nthat believe on him should receive' (John 7:37-39).\n\nYes, the prophets and servants of God in the Old Testament, did\ntake this water of life for the Spirit of grace that should in the\nlatter days be poured out into the church. Hence, Isaiah calls\nwater God's Spirit and blessing, and Zechariah, the Spirit of grace.\n'I will pour water upon him that is thirsty, and floods upon the\ndry ground: I will pour my Spirit upon thy seed, and my blessing\nupon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pour\nupon the house of David, and upon the inhabitants of Jerusalem,\nthe spirit of grace and of supplication,--and they shall mourn,'\n&c. (Zech 12:10). Behold, in all these places the Spirit of grace\nis intended, and for our better understanding it is compared to\nwater, to a well of water, to springs of water, and to floods of\nwater.\n\nSECOND. It is also called the Spirit of life, [either] more closely,\n[or] more openly.\n\nMore closely, where it is called 'living water,' 'that living water,'\nand 'water springing up into everlasting life' (John 4:10,11,14,\n7:38).\n\nThen more openly or expressly it is called 'the Spirit of life.'\n'And after three days and an half, the Spirit of life from God\nentered into them, and they stood upon their feet' (Rev 11:11).\n\nFrom hence, therefore, I conclude, that by these terms, water of\nlife, is meant the Spirit of grace, or the Spirit and grace of\nthe gospel. And the terms are such as are most apt to set forth\nthe Spirit and grace of the gospel by: for,\n\n[First. The term WATER.]\n\n1. By this term, WATER, an opposition to sin is presented unto\nus. Sin is compared to water, to deadly waters, and man is said to\ndrink it, as one that drinketh waters. 'How much more abominable\nand filthy is man, which drinketh iniquity like water?' (Job\n15:16). So, then, that grace and the Spirit of grace is compared\nto water, it is to show what an antidote grace is against sin;\nit is, as I may call it, counter poison to it. It is that ONLY\nthing by the virtue of which sin can be forgiven, vanquished, and\novercome.\n\n2. By this term WATER, you have an opposition also to the curse,\nthat is due to sin, presented unto you. The curse, is compared to\nwater; the remedy is compared to water. Let the curse come into\nthe bowels of the damned, saith the psalmist, like water (Psa\n109:18). The grace of God also, as you see, is compared to water.\nThe curse is burning; water is cooling: the curse doth burn with\nhell-fire; cooling is by the grace of the holy gospel: but they\nthat overstand the day of grace, shall not obtain to cool their\ntongues so much of this water as will hang on the tip of one's\nfinger (Luke 16:24,25).[2]\n\n3. Water is also of a spreading nature, and so is sin; wherefore\nsin may for this also be compared to water. It overspreads the\nwhole man, and infects every member; it covereth all as doth water.\nGrace for this cause may be also compared to water; for that it\nis of a spreading nature, and can, if God will, cover the face of\nthe whole earth; of body and soul.\n\n4. Sin is of a fouling, defiling nature; and grace is of a washing,\ncleansing nature; therefore grace, and the Spirit of grace,\nis compared to water. 'I will,' saith God, 'sprinkle clean water\nupon you, [my Spirit, v 27] and ye shall be clean: from all your\nfilthiness, and from all your idols, will I cleanse you' (Eze\n36:25).\n\n5. Water; the element of water naturally descends to and abides\nin low places, in valleys and places which are undermost; and the\ngrace of God and the Spirit of grace is of that nature also; the\nhills and lofty mountains have not the rivers running over the\ntops of them; no, though they may run 'among them.' But they run\namong the valleys: and 'God resisteth the proud, and giveth grace\nunto the humble,' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov\n3:34).\n\n6. The grace of God is compared to water, for that it is it which\ncauseth fruitfulness; water causeth fruitfulness, want of water\nis the cause of barrenness; and this is the reason why the whole\nworld is so empty of fruit to Godward, even because so few of the\nchildren of men have the Spirit of grace in their hearts. But,\n\n[Second. The term LIFE.]\n\nAs there is a great special signification in this term WATER, so\nthere is in this term LIFE, water of life. 'He showed me the water\nof life.' In that, therefore, there is added to this word water,\nthat of life, it is, in the general, to show what excellent virtue\nand operation there is in this water. It is aquae vitae, water of\nlife, or water that hath a health and life in it. And this term\nshows us,\n\n1. That the world of graceless men are dead; dead in trespasses\nand sins (John 5:21,25; Eph 2:1; Col 2:13). Dead, that is, without\nlife and motion Godward, in the way of the testament of his Son.\n\n2. It also shows us that there is not any thing in the world, or\nin the doctrine of the world, the law, that can make them live.\nLife is only in this water, death is in all other things.[3] The\nlaw, I say, which is that that would, if anything in the whole\nworld, give life unto the world, but that yet killeth, condemneth,\nand was added that the offence might abound; wherefore there is\nno life either in the world or in the doctrine of the world. It\nis only in this water, in this grace of God, which is here called\nthe after of life, or God's aquae vitae.[4]\n\n3. It is also called the water of life to show that by the grace\nof God men may live, how dead soever their sins have made them.\nWhen God will say to a sinner, 'live,' though he be dead in his\nsins, 'he shall live.' 'When thou wast in thy blood, I said unto\nthee, Live; yea, when thou wast in thy blood, I said, Live' (Eze\n16:6). And again, 'The dead shall hear the voice of the Son of\nGod; and they that hear shall live' (John 5:25). That is, when\nhe speaks words of grace, and mixeth those words with the Spirit\nand grace of the gospel, then men shall live; for such words so\nattended, and such words only, are spirit and life. 'The words\nthat I speak unto you,' saith Christ, 'they are spirit, and they\nare life' (John 6:63).\n\n4. In that this grace of God is here presented unto us under the\nterms of water of life, it is to show that some are sick of that\ndisease that nothing can cure but that. There are many diseases\nin the world, and there are also remedies for those diseases;\nbut there is a disease that nothing will, can, or shall cure, but\na dram of this bottle, a draught of this aquae vitae, this water\nof life. This is intimated by the invitation, 'let him take the\nwater of life freely' (Rev 22:17). And again, 'I will give unto\nhim that is athirst of the fountain of the water of life freely'\n(Rev 21:6). This is spoken to the sick, to them that are sick of\nthe disease that only Christ, as a physician, with his water of\nlife, can cure (Mark 2:17). But few are sick of this disease, but\nfew know what it is to be made sick of this disease.[5] There is\nnothing can make sick of this disease but the law and sin, and\nnothing can cure but the grace of God by the gospel, called here\nthe water of life.\n\n[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE.]\n\n[SECOND.] We come now to discourse of the second thing with which\nwe are presented by the text, and that is, the quantity that there\nis of this water of life. It is a RIVER--'He showed me a river of\nwater of life.' Waters that are cordial, and that have in them a\nfaculty to give life to them that want it, and to maintain life\nwhere it is, are rare and scarce, and to be found only in close\nplaces and little quantities; but here you see there is abundance,\na great deal, a RIVER, a river of water of life. In my handling\nof this point I will show you,\n\nFIRST. What a river of water of life this is. SECOND. And then\ndraw some inferences therefrom.\n\nFIRST. What a river this is, this river of water of life.[6]\n\nFirst. It is a deep river. It is a river that is not shallow, but\ndeep, with an 'O the depth!' (Rom 11:33). 'I will make their waters\ndeep, saith God' (Eze 32:14). And again, they 'have drunk of the\ndeep waters' (Eze 34:18). A river of water of life is much, but\na deep river is more. Why, soul-sick sinner, sin-sick sinner, thou\nthat art sick of that disease that nothing can cure but a potion\nof this river of the water of life, here is a river for thee,\na deep river for thee. Those that at first are coming to God by\nChrist for life, are of nothing so inquisitive as of whether there\nis grace enough in him to save them. But, for their comfort, here\nis abundance, abundance of grace, a river, a deep river of the\nwater of life, for them to drink of.\n\nSecond. As this river is deep, so it is wide and broad (Eph 3:18;\nJob 11:9). Wherefore, as thou art to know the depth, that is, that\nit is deep, so thou art to know its breadth, that is, that it is\nbroad; it is broader than the sea, a river that cannot be passed\nover (Eze 47:5). Never did man yet go from one side of this river\nto the other when the waters indeed were risen; and now they are\nrisen, even now they proceed out of the throne of God and of the\nLamb too. Hence this grace is called 'the unsearchable riches of\nChrist' (Eph 3:8). Sinner, sick sinner, what sayest thou to this?\nWouldst thou wade? wouldst thou swim? here thou mayest swim, it\nis deep, yet fordable at first entrance. And when thou thinkest\nthat thou hast gone through and through it, yet turn again and try\nonce more, and thou shalt find it deeper than hell, and a river\nthat cannot be passed over. If thou canst swim, here thou mayest\nroll up and down as the fishes do in the sea.[7] Nor needest thou\nfear drowning in this river, it will bear thee up, and carry thee\nover the highest hills, as Noah's waters did carry the ark. But,\n\nThird. As this river of water of life is deep and large, so it is\na river that is full of waters. A river may be deep and not full.\nA river may be broad and not deep. Aye, but here is a river deep\nand broad, and full too. 'Thou waterest it; thou greatly enrichest\nit with the river of God, which is full of water' (Psa 65:9).\nFull of grace and truth. Fill the water-pots, saith Christ, up to\nthe brim. The waters of a full cup the wicked shall have; and a\nriver full of the water of life is provided for those who indeed\nhave a desire thereto.\n\nFourth. As this river is deep, broad, and full, so it still\naboundeth with water. The waters, says the prophet, 'were risen'\n(Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to\nflow (Psa 147:18). And again, 'And it shall come to pass in that\nday [the day of the gospel] that the mountains shall drop down\nnew wine, and the hills shall flow with milk, and all the rivers\nof Judah shall flow with waters, and a fountain shall come forth\nof the house of the Lord, and shall water the valley of Shittim'\n(Joel 3:18). When a river overflows it has more water than its\nbanks can bound: it has water. 'Behold, he smote the rock, that\nthe waters gushed out, and the streams overflowed' (Psa 78:20).\nThis river of water of life, which is also signified by these\nwaters, is a river that abounds and that overflows its banks in an\ninfinite and unspeakable manner. Thus much for the river, to wit,\nwhat a river of water of life it is. It is a river deep, broad,\nfull, and abounding with this water, with this Spirit and grace\nof the gospel.\n\n[Inferences to be drawn from this term RIVER.]\n\nSECOND. Now I shall come to draw some inference from it, that is,\nfrom this term, a river. A river of water of life.\n\nFirst. Then, a river is water that is common, common in the\nstreams, though otherwise in the head. This river proceeds out\nof the throne, and so, as to its rise, it is special; it is also\ncalled the water of life, and as it is such, it is special; but\nas it is a river it is common, and of common use, and for common\ngood. Hence the grace of God is called the common salvation (Jude\n3), for that by the word there is no restraint, no denial to or\nforbidding of any that will, from receiving thereof.\n\nAnd whosoever will, let him take the water of life freely (Rev\n22:17). What can more fully declare the commonness of a thing? Yea,\nthis river is called, at the very head of it, an 'open fountain,'\na fountain opened to the house of David and to the inhabitants\nof Jerusalem (Zech 13:1). And by David or Judah and Jerusalem is\ncomprehended every soul that would drink of the water of life or\nliving water. And hence it is that this river is said to 'go down\ninto the desert and go into the sea,' where all kinds of fishes\nare (Eze 47:8). By sea is meant the world, and by fish the people,\nand thither shall run this river of water of life. But,\n\nSecond. Though a river, in the streams of it, is common, yet a\nriver, as it passes through a country or province, will choose\nits own way, it will run in the valleys, in the plains, not over\nsteeples and hills. It will also fetch its compasses and circuits;\nit will go about and reach hither and thither, and according to\nits courses it will miss by its turnings what places and people it\nlists, yet it is common, for that it lies open, yet it is common\nfor all the beasts of the field. There is, therefore, a difference\nto be put betwixt the commonness of a thing and its presence. A\nthing may be common, yet far enough off of thee. Epsom, Tunbridge\nwaters, and the Bath, may be common, but yet a great way off\nof some that have need thereof.[8] The same may be said of this\nriver, it is common in the streams, but it runs its own circuit,\nand keeps its own water-courses. 'He sendeth the springs into\nthe valleys which run among the hills' (Psa 104:10). Indeed, he\nopeneth his river in high places, in his throne, and of the Lamb,\nbut still they run in the midst of the valleys to water the humble\nand the lowly. Wherefore, they that thirst and would drink are bid\nto come down to the waters--'Ho, every one that thirsteth, come\nye to the waters, and he that hath no money, come ye, buy,' &c.\n(Isa 55:1). And again, 'If any man thirst, let him come unto me\nand drink' (John 7:37). The waters are common, but you must come\nto them, to them where they are, or you will be nothing the better\nfor them. 'Come ye to the waters.'\n\nThird. This water of life is called a river, to intimate to you\nby what store of the same it is supplied. All rivers have the sea\nfor their original: 'All the rivers run into the sea, yet the sea\nis not full; unto the place from whence the rivers come, thither\nthey return again' (Eccl 1:7).[9] And so this river of water of\nlife is said to proceed out of the throne, as out of a place where\nit breaketh out, but the original is the sea, the ocean of grace,\nwhich is an infinite Deity. 'Thou wilt cast all their sins into\nthe depths of the sea, into the depth of the sea of thy grace'\n(Micah 7:19). Rivers, when they are broken up, do with their\ngliding streams carry away a great deal of the filth, which from\nall parts of the countries through which they run, is conveyed\ninto them; and they carry it away into the sea, where it is\neverlastingly swallowed up.[10] And, O! the filth that is cast\ninto this river of God! and, O! how many dirty sinners are washed\nwhite therein, for by its continual gliding away, it carrieth that\nfilth into the midst of the sea.\n\nA river will take away the very stink of a dead dog: nor doth\nall the soil and draught that is cast into the rivers, cause that\nthose that can should be afraid to make use thereof: all that have\nneed do betake themselves to this river notwithstanding. But how\nmuch more virtue is there in this sweet river of grace that is\ndesigned, yea, opened on purpose, to wash away sin and uncleanness\nin, to carry away all our filth, and to remain as virtuous still!\n\nFourth. It is called a river, to show that it yields a continual\nsupply, as I may call it, of new and fresh grace. Rivers yield\ncontinually fresh and new water. For though the channel or\nwatercourse in which the water runs is the same, yet the waters\nthemselves are always new. That water that but one minute since\nstood in this place or that of the river, is now gone, and new\nand fresh is come in its place. And thus it is with the river of\nGod, which is full of water; it yieldeth continually fresh supplies,\nfresh and new supplies of grace to those that have business in\nthose waters. And this is the reason that when sin is pardoned,\nit seems as if it were carried away. Those waters have, with their\ncontinual streams, carried away the filth of the sinner form before\nhis face. It is not so with ponds, pools, and cisterns; they will\nbe foul and stink, if they be not often emptied, and filled again\nwith fresh water. We must then put a difference between the grace\nthat dwelleth in us, and this river of water of life. We are but\nas ponds, pools, and cisterns, that can hold but little, and shall\nalso soon stink, notwithstanding the grace of God is in us, if we\nbe not often emptied from vessel to vessel, and filled with fresh\ngrace from this river (Jer 48:11). But the river is always sweet,\nnor can all the filth that is washed out of the world make it stink,\nor infect it: its water runs with a continual gliding stream, and\nso carries away all annoyance, as was said, into the depth of the\nsea.\n\nFifth. The grace of God is called a river, to show that it is only\nsuited to those who are capable of living therein. Water, though\nit is that which every creature desireth, yet it is not an element\nin which every creature can live. Who is it that would not have\nthe benefit of grace, of a throne of grace? But who is it that can\nlive by grace? Even none, but those whose temper and constitution\nis suited to grace. Hence, as the grace of God is compared to a\nRIVER, so those that live by grace are compared to FISH: for that\nas water is that element in which the fish liveth, so grace is\nthat which is the life of the saint. 'And there shall be a very\ngreat multitude of fish, because these waters shall come thither;\nfor they shall be healed, and everything shall live whither the\nriver cometh' (Eze 47:9). Art thou a fish, O man, art thou a fish?\nCanst thou live in the water; canst thou live always, and nowhere\nelse, but in the water? Is grace thy proper element? The fish\ndieth if she be taken out of the water, unless she be timely put\nin again; the saint dieth if he be not in this river. Take him\nfrom this river, and nothing can make him live; let him have water,\nwater of life enough, and nothing can make him die.\n\nI know that there are some things besides fish, that can make\na shift to live in the water; but the water is not their proper,\ntheir only proper element. The frog can live in the water, but\nnot in the water only; the otter can live in the water, but not in\nthe water only. Give some men grace and the world, grace and sin;\nadmit them to make use of their lusts for pleasure, and of grace\nto remove their guilt, and they will make a pretty good shift, as\nwe say; they will finally scrabble on in a profession; but hold\nthem to grace only, confine their life to grace, put them into\nthe river, and let them have nothing but river, and they die; the\nword, and way, and nature of grace, is to them as light bread,[11]\nand their soul can do no other but loath it, for they are not\nsuited and tempered for that element. They are fish, not frogs,\nthat can live in the river, as in their only proper element.\nWherefore, the grace of God, and Spirit of grace, is compared to\na river, to show that none but those can live thereby whose souls\nand spirits are suited and fitted thereto.\n\nSixth. The grace, and Spirit of grace of God, is called or compared\nto a river, to answer those unsatiable desires, and to wash away\nthose mountainous doubts that attend those that indeed do thirst\nfor that drink. The man that thirsteth with spiritual thirst, fears\nnothing more than that there is not enough to quench his thirst.\nAll the promises and sayings of God's ministers to such a man\nseem but as thimbles instead of bowls (Psa 63:1, 143:6). I mean\nso long as his thirst and doubts walk hand in hand together. There\nis not enough in this promise; I find not enough in that promise\nto quench the drought of my thirsting soul. He that thirsteth\naright, nothing but God can quench his thirst. 'My soul thirsteth\nfor God, for the living God' (Psa 42:2, 63:1, 143:6). Well, what\nshall be done for this man? Will his God humour him, and answer his\ndesires? Mark what follows: 'When the poor and needy seek water,\nand there is none,' (and they can find none, when all the promises\nseem to be dry, and like clouds that return after the rain), 'and\ntheir tongue faileth for thirst, I, the Lord, will hear them.'\nAye, but Lord, what wilt thou do to quench their thirst? 'I will\nopen rivers,' saith he, 'in high places, and fountains in the midst\nof the valleys. I will make the wilderness a pool of water, and\nthe dry land springs of water' (Isa 41:17,18). Behold! here are\nrivers and fountains, a pool, and springs, and all to quench the\nthirst of them that thirst for God.\n\nWherefore, as I said, such provision for the thirsty intimates their\nfears of want and the craving appetite of their souls after God.\nRight spiritual thirst is not to be satisfied without abundance\nof grace. And 'they shall be abundantly satisfied with the fatness\nof thy house, and thou shalt make them drink of the river of thy\npleasures' (Psa 36:8).\n\nSeventh. The grace of God is compared to a river, to show the\ngreatness of the family of God. He has a family, a great family,\nand, therefore, it is not a little that must be provided for\nthem. When Israel went out of Egypt, and thirsted by the way, God\nprovided for them a river; he made it gush out of the rock; for,\nalas! what less than a river could quench the thirst of more than\nsix hundred thousand men, besides women and children? (Psa 78:20).\n\nI say, what less than a river could do it? When the people lusted\nfor flesh, Moses said, 'Shall the flocks and the herds be slain\nfor them to suffice them? or shall all the fish of the sea be\ngathered together for them to suffice them?' (Num 11:22). Even\nso could not less than a river sustain and suffice that great\npeople. Now his people in gospel days are not to be diminished,\nbut increased; and if then they had need of a river, surely now\nof a sea; but the river is deep and broad, full, and abounds, or\nrises with water, so it will suffice.\n\nEighth. The grace of God is compared to a river, perhaps to show\nof what a low esteem it is with the rich and the full. The destitute\nindeed embrace the rock instead of a shelter, and the poor and\nneedy, they seek water: but they that can drink wine in bowls,\nthat can solace themselves with, as they think, better things,\nthey come not to this river to drink; they never say they shall\ndie if they drink not of this water. It is, therefore, for the poor\nand needy, God will lead THEM to his 'living fountains of waters,'\nand will 'wipe away all tears from THEIR eyes' (Rev 7:17). And\nthus I pass the second and come to the third particular, and that\nis, to show the head and spring from whence this river proceeds,\nor springs.\n\n[THE HEAD OR WELL-SPRING OF THE WATER OF LIFE.]\n\n[THIRD.] Rivers have their heads from whence they rise, out of\nwhich they spring, and so, accordingly, we read this river has;\nwherefore he saith, 'He showed me a pure river of water of life,\nclear as crystal, proceeding out of the throne of God and of the\nLamb.'\n\n[GOD.] God is here to be taken for the whole Godhead, Father, Son,\nand Spirit, for that grace proceeds from them all; the grace of\nthe Father, the grace of the Son, and the grace of the Spirit is\nhere included. Hence, as the Father is called 'the God of grace'\n(1 Peter 5:10): so the Son is said to be full of grace, grace to\nbe communicated (John 1:14-16), and the Holy Ghost is called 'the\nSpirit of grace' (Heb 10:29). So then by this we perceive whence\ngrace comes. Were all the world gracious, if God were not gracious,\nwhat was man the better? If the Father, or the Son, or the Holy\nGhost, are gracious, if they were not all gracious, what would it\nprofit? But now God is gracious, the three persons in the Godhead\nare gracious, and so long they that seek grace are provided for;\nfor that, there proceeds from them a river, or grace like a flowing\nstream; indeed the original of grace to sinners is the good will\nof God; none can imagine how loving God is to sinful man. A little\nof it is seen, but they that see most, see but a little.\n\n[THE LAMB.] But there is added, 'and of the Lamb.' The Lamb is,\nJesus as sacrificed, Jesus as man, and suffering. Hence you have\nthe Lamb, at the first vision of the throne, set forth unto us,\nthat is, as slain. 'And I beheld, and lo, in the midst of the\nthrone and of the four beasts, and in the midst of the elders,\nstood a Lamb as it had been slain' (Rev 5:6). Wherefore, by this\nword Lamb, we are to understand who, or by what means, grace doth\nnow run from the throne of God, like a river, to the world. It is\nbecause of, or through the Lamb. We are 'justified freely by the\ngrace of God through the redemption that is in Christ Jesus, whom\nGod hath set forth to be a propitiation, through faith in his blood'\n(Rom 3:24). And again, 'We have redemption through his blood,'\neven 'the forgiveness of sins, according to the riches of God's\ngrace' (Eph 1:7).\n\nNor doth the Lamb of God, by becoming a means, through death, of\nthe conveyance of grace to us, at all darken the nature or glory\nof grace, but rather doth set it off the more. For wherein can\ngrace or love more appear than in his laying down his life for us?\nI speak now of the grace of the Son. And wherein could the nature\nand glory of grace of the Father more appear than in giving his\nSon to death for us, that grace might, in a way of justice as\nwell as mercy, be bestowed upon the world? Wherefore, as he saith\nhere, that the river of water of life proceedeth from God, so he\nadds that the Lamb, because he would have us while we are entangled\nand overcome with this river of God's pleasure, not forget what\nit cost the Lamb of God that this grace might come unto us.\n\nFor the riches of grace and of wisdom are, that grace comes to us\nnot only in a way of mercy and compassion, but in a way of justice\nand equity; but that could be by no other means but by redeeming\nblood. Which redeeming blood came not from us, nor yet through\nour contrivance or advice; wherefore, whatever it is to the Lamb,\nstill all is of grace to us. Yea, the higher, the greater, the\nricher is grace, by how much the more it cost the Father and the\nLamb, that we might enjoy it. When a man shall not only design\nme a purse of gold, but shall venture his life to bring it to me,\nthis is grace indeed. But, alas! what are a thousand such short\ncomparisons to the unsearchable love of Christ.\n\nThe Lamb, then, is he from whom, by, or through whom the grace of\nGod doth come to us. It proceeds from the throne of God and of\nthe Lamb. And it proceeds from him now as a donator: from him, not\nonly as a means of conveyance, but as one that has power to give\ngrace; power, as he is the Son of Man. For as the Son of Man he\nis the Lamb, and as he is the Lamb it cometh from him. 'The Son\nof man hath power on earth to forgive sins' (Matt 9:6). And that\nbefore he had actually paid to God the price of our redemption.\nBut how much more now? Wherefore Paul, in his prayer for grace\nand peace for saints, supplicates both God and the Lamb--'Grace\nbe to you, from God our Father, and from the Lord Jesus Christ'\n(Eph 1:2; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3).\n\n'Proceeding out of the throne.' Formerly this river of water is\nsaid to come from under the threshold of the house of the Lord (Eze\n47:1). And it is, said again, they 'shall go out from Jerusalem,'\nthat is, the church or house of God still (Zech 14:8). In that\nthey are said to come out from under the threshold, it may be to\nintimate that they ran but low formerly, if compared to what they\ndo now. Which might also be signified by this, that they 'issued\nout,' that that issues out ordinarily comes forth but slowly.\nAlso the prophet saith, the first time he went through the waters,\nthey were but up to the ankles (Eze 47:3,4). But what is ankle-deep\nto that which followeth after? It is said also to come out from\nJerusalem, where, I perceive, were no great rivers, to intimate,\nthat as long as the first priesthood, first temple, and type, were\nin their splendour, only the shadow of heavenly things were in\nuse, and that then grace ran but slowly, nor would run much faster,\nbecause Jesus was not yet glorified. For the Spirit and abundance\nof grace was to be given not before but after his ascension.\n\nWherefore, now Jesus is ascended, now he is glorified, now grace\nproceeds from the throne, not from the threshold of the house.\n'He shewed me a pure river of water of life, clear as crystal,\nproceeding out of the throne of God, and of the Lamb.'\n\nTHE THRONE. That of which the mercy-seat was a type, that which\nis called the throne of grace (Exo 25:17; Heb 4:16). And it is\ncalled the throne of grace, even, therefore, because it is that\nfrom or out of which proceeds this river of water of life, this\noverflowing grace of God. Now, it may be asked what is the throne\nof grace? and I shall answer it is the humanity of Christ. He is\nthe throne, he is the Jacob in which God sitteth (Isa 22:22,23).\nAnd he shall be for a glorious throne to his Father's house (Rev\n3:7). The fulness of the Godhead dwells in him bodily; and God\nwas in Christ reconciling the world unto himself, nor can grace\ncome to men but by Christ, nor can God rest as to our salvation but\nin him. But because I have spoken of this thing more particularly\nupon that text, 'Let us therefore come boldly unto the throne of\ngrace,' &c., I shall, therefore, here say no more.\n\nOnly, methinks, it is a glorious title that the Holy Ghost has\ngiven to the humanity of Christ, in that he calls it the throne\nof God; and methinks he gives it the highest preference in that\nhe saith, out thence proceeds a pure river of water of life: we\nwill a little, therefore, speak something to this word--the throne,\nthe throne of God.\n\nFirst. A throne is the seat of majesty and greatness; it is not for\nthings of an inferior quality to ascend or assume a throne. Now,\nthen, since this river of water of life proceeds from the throne,\nit intimates, that in grace and mercy there is great majesty; for\ngrace, as it proceeds, has a voice from the throne. And, indeed,\nthere is nothing in heaven or earth that can so AWE the heart as\nthe grace of God (Hosea 3:5). It is that which makes a man fear,\nit is that which makes a man tremble, it is that which makes a man\nbow and bend, and break to pieces (Jer 32:9). Nothing has that\nmajesty and commanding greatness in and upon the hearts of the\nsons of men as has the grace of God. So that, I say, when he saith\nthat this river of grace proceeds out of the throne of God, it is\nto show us what a majesty, what a commanding greatness, there is\nin grace. The love of Christ constraineth us.\n\nWhen Moses went up to the mount the first time to receive the\nlaw, he did exceedingly fear and quake. Why? because of the fire\nand smoke, thick darkness and thunder, &c. But when he went up the\nsecond time thither, 'he made haste and bowed his head toward the\nearth, and worshipped.' But why? because it was before proclaimed that\n'the Lord was merciful and gracious, long-suffering, and abundant\nin goodness and truth; keeping mercy for thousands, forgiving\niniquity, and transgression, and sin,' &c. (Exo 34:6-9).\n\nThere is nothing overmastereth the heart like grace, and so obligeth\nto sincere and unfeigned obedience as that. 'Examine me, O Lord,'\nsaid David, 'and prove me; try my reins and my heart. For thy\nloving kindness is before mine eyes: and I have walked in thy\ntruth' (Psa 26:2,3). Therefore, he saith again, O Lord our God,\n'how excellent is thy loving kindness' in all the earth! and that\nloving kindness is marvellous; for it has that majesty and that\nexcellent glory in it as to command the heart and subdue sin. And,\ntherefore, grace has given to it the title of sovereignty, or of\none that reigns. The throne is called 'the throne of grace' (Heb\n4:16), that on which it sits and reigns, as well as that from whence\nit proceeds: 'Grace reigns through righteousness unto eternal life\nby Jesus Christ our Lord' (Rom 5:21).\n\nSecond. As a throne is a seat of majesty and greatness, and so\ncan awe, so it is the seat of authority and legislative power, and\nso will awe; this is confirmed from what was said but now, 'grace\nreigns.' Wherefore it is expected that they that hear the word of\nGod's grace should submit thereto, and that at their peril. 'He\nthat believes not shall be damned,' is a word of power, of law, and\nof authority, and the contemner shall find it so. Grace proceeds\nfrom the throne, from the throne of God and of the Lamb. Wherefore,\nsinner, here is laid a necessity upon thee, one of the two must\nbe thy lot; either thou must accept of God's grace, and be content\nto be saved freely thereby, notwithstanding all thy undeservings\nand unworthiness, or else thou must be damned for thy rebellion\nand for thy rejecting of this grace. Wherefore, consider with\nthyself and think what is best to be done. Is it better that thou\nsubmit to the grace and mercy of God, and that thou acceptest of\ngrace to reign for thee, in thee, and over thee, than that thou\nshouldst run the hazard of eternal damnation because thou wouldst\nnot be saved by grace? Consider of this, I say, for grace is now\nin authority, it reigns and proceeds from the THRONE. Now, you\nknow, it is dangerous opposing, rejecting, despising, or disowning\nof them in authority; better speak against twenty than against\none that is in authority. If 'the wrath of a king is as messengers\nof death' (Prov 16:14), if the wrath of the king 'is as the roaring\nof a lion,' what is the wrath of God? (Prov 19:12). And you know,\nto despise grace, to refuse pardon, to be unwilling to be saved\nfrom the guilt and punishment due to treasons, the king's way,\nsince that also is the best way, how will that provoke? how hot\nwill that make wrath? But to accept of grace, especially when it\nis free grace, grace that reigns, grace from the throne, how sweet\nis it? 'His favour is as dew upon the grass.'\n\nThis, therefore, calls for thy most grave and sedate thoughts.\nThou art in a strait, wilt thou fly before Moses, or with David\nfall into the hands of the Lord? wilt thou go to hell for sin,\nor to life by grace? One of the two, as was said before, must be\nthy lot: for grace is king, is upon the throne, and will admit of\nno other way to glory. In and by it thou must stand, if thou hast\nany hope, or canst at all 'rejoice in hope of the glory of God'\n(Rom 5:2).\n\nThird. As the throne is the seat of majesty and authority, so it\nis the highest seat of authority. There is none above the throne,\nthere is no appeal from the throne. There are inferior courts of\njudicature, there are under-governors, and they may sometimes,\nperhaps, be faulty; wherefore in some cases an appeal from such\nmay be lawful or permitted; but from the throne none can appeal.\nNow grace is upon the throne, reigns upon the throne, proceeds\nfrom the throne. A man may appeal from the law to the throne, from\nMoses to Christ, from him that spake on earth to him that speaks\nfrom heaven; but from heaven to earth, from Christ to Moses, none\ncan appeal, Moses himself has forbid it. For 'Moses truly said\nunto the fathers, A prophet shall the Lord your God raise up unto\nyou, of your brethren like, unto me; him shall ye hear in all things\nwhatsoever he shall say unto you. And it shall come to pass, that\nevery soul, which will not hear that prophet, shall be destroyed\nfrom among the people' (Acts 3:22,23).\n\nSee here, this NEW prophet judges in the highest court; he is\nmaster of grace, the throne by which grace reigns; and even Moses\nadmits that from himself an appeal may be made to this prophet;\nyea, he allows that men may flee from himself to this prophet for\nrefuge; but there must be no appeal from him. Thou must hear him\nor die. How shall we escape, 'if we turn away from him that speaketh\nfrom heaven?' (Heb 12:25).\n\nThis, therefore, is to be duly weighed and deeply considered by\nus. It is not a saint, nor a minister, nor a prophet, nor an angel\nthat speaks, for all these are but servants, but inferiors; no,\nit is a voice from the throne, from authority, from the highest\nauthority; it is the Lord from heaven. This grace proceeds from\nthe throne, and, therefore, men must stand and fall by what shall\ncome from hence. He that comes not hither to drink shall die for\nthirst. He that refuses this water now, shall not have so much as\nwill hang upon the tip of his finger, if it would save his soul,\nhereafter. 'How shall we escape, if we neglect so great salvation'\n(Heb 2:3).\n\nApostates will, therefore, from hence find gripping pangs and\nburning coals, for they have turned themselves away from this\nthrone, and from the grace that proceeds therefrom; nor is it to\nany purpose whatever they plead for themselves. They are fallen\nfrom grace, and what can help them? Christ is become of none effect\nunto such, whosoever is, that is, seeks to be, justified by the\nlaw; they 'are fallen from grace' (Gal 5:4).\n\nFourth. The throne is the seat of glory, 'When the Son of man\nshall come in his glory, and all the holy angels with him; then\nshall he sit upon the throne of his glory' (Matt 25:31). And if\nthe throne of judgment is the seat of glory, much more the throne\nof grace. We will venture then to say that the throne of grace\nis the throne of God's glory, as the throne of judgment will be\nthe throne of Christ's glory, and that grace proceedeth from his\nthrone, that both it and he might have glory; glory in a way of\nmercy.\n\n1. That it might have glory; therefore has he designed that grace\nshall be effectual in, and to the salvation of some, even 'to the\npraise of the glory of his grace, wherein he hath made us accepted\nin his Beloved' (Eph 1:6). He has designed, not the glory of man's\nworks, but the glory of his own grace; and, therefore, has put\nman's works, as to justification before God, under his feet, and\ncounts them as filthy rags; but has set his grace up above, has\nmade it a king, given it authority to reign, has provided for it\na throne, and called that throne the throne of grace, from whence\nit also proceeds to its own praise and glory, in and by the\neffectual salvation of those that receive it, and receive it not\nin vain.\n\n2. As grace is exalted, and made to proceed out of the throne, to\nits own praise, to its own glory; so is it also thus exalted and\nmade flow to us like a river, that we should be the praise of the\nglory of him that hath exalted it. We that receive it, and submit\nunto the throne whence it proceeds, have thereby 'obtained an\ninheritance, being predestinated according to the purpose of him\nwho worketh all things after the counsel of his own will, that we\nshould be to the praise of his glory' (Eph 1:11,12). So that this\nthrone is a throne of glory. 'A glorious high throne, from the\nbeginning is the place of our sanctuary' (Jer 17:12). Now what\nfollows from this, but that they that accept of this grace give\nglory to God, to his grace, and to the word of his grace; such,\nI say, 'glorify God for his mercy' (Rom 15:9). 'They glorify God\nfor your professed subjection to the gospel of Christ' (2 Cor\n9:13), which is the gospel or good tidings 'of the grace of God'\n(Acts 20:24). They, with Abraham, believe, and give glory to God\n(Rom 4:20). And with the Gentiles they glorify the word of the\nLord (Acts 13:48).\n\nBut to slight grace, to do despite to the Spirit of grace, to\nprefer our own works to the derogating from grace, what is it but\nto contemn God? to contemn him when he is on the throne, when he\nis on the throne of his glory? I say, it is to spit in his face,\neven then when he commands thee to bow before him, to subject unto\nhim, and to glorify the grace of his glory, that proceeds from the\nthrone of his glory. If men in old time were damned because they\nglorified him not as God, shall not they be more than damned, if\nmore than damned can be, who glorify him not for his grace? And,\nto be sure, none glorify him for his grace but those that close\nin therewith, and submit themselves thereto. Talkers of grace are\nbut mockers of God, but flatterers of God. Those that only talk\nhighly of grace, and submit not themselves unto it, are but like\nto those that praise a look, or flatter him in his own conceits.\nGrace God has exalted, has set it upon the throne, and so made it\na king, and given it authority to reign; and thou goest by, and\nhearest thereof, but wilt not submit thyself thereto, neither thy\nsoul nor thy life; why, what is this more than to flatter God with\nthy lips, and than to lie unto him with thy tongue? what is this\nbut to count him less wise than thyself? while he seeks glory by\nthat by which thou wilt not glorify him; while he displays his\ngrace before thee in the world from the throne, and as thou goest\nby, with a nod thou callest it a fine thing, but followest that\nwhich leadeth therefrom? Tremble, tremble, ye sinners, that have\ndespised the richness of his goodness; the day is coming when ye\nshall behold, and wonder, and perish, if grace prevaileth not with\nyou to be content to be saved by it to the praise of its glory, and\nto the glory of him who hath set it upon the throne (Acts 13:38-41).\n\nFifth. The throne is the seat of wisdom. Hence, he is called 'the\nAncient of Days,' that sits on this throne, the throne of God (Dan\n7:9). Infinite in wisdom, whose garments were white as snow, and\nthe hair of his head like pure wool. By Ancient of Days, and in\nthat it is said the hair of his head is like the pure wool, his\nwisdom is set forth unto us. Wherefore, when we read that out of\nthe throne proceeds a river of grace; when we read this proceedeth\nout of the throne of God, it is as much as to say the wise God,\nwho most perfectly knoweth all ways, counteth, in his wisdom,\nthat to save men by grace is the best, most safe, and sure way:\n'Therefore it is of faith, that it might be by grace, to the end\nthe promise might be sure to all the seed' (Rom 4:16). And, again,\nforgiveness is according to the riches of his grace, wherein\nhe hath abounded toward us in all wisdom and prudence (Eph\n1:7,8).--Wherefore, to set grace upon the throne, to let grace\nproceed out of the throne as a river, is by the wise God, the only\nwise God, counted the best way, the safest way, the way that doth\nbest suit the condition of a sinful man, and that tends most to\nthe utter disappointment of the devil, and death, and hell. Grace\ncan justify freely, when it will, who it will, from what it will.\nGrace can continue to pardon, favour, and save from falls, in\nfalls, out of falls. Grace can comfort, relieve, and help those\nthat have hurt themselves. And grace can bring the unworthy to\nglory. This the law cannot do, this man cannot do, this angels\ncannot do, this God cannot do, but only by the riches of his grace,\nthrough the redemption that is in Jesus Christ. Wherefore, seeing\nGod has set grace on the throne, and ordered that it should proceed\nfrom this throne to the world; yea, seeing he has made it king,\nand granted to it, to it only, the authority and sovereignty of\nsaving souls, he has magnified not only his love, but his wisdom\nand his prudence before the sons of men. This, then, is his\ngreat device, the master-piece of all his witty inventions; and,\ntherefore, it is said, as was hinted before, in this thing he hath\nproceeded towards us in ALL wisdom and prudence (2 Sam 14:14; Prov\n8:11,12).\n\nSo then, he that comes to, and drinks of this water, glorifies\nGod for his wisdom, praises God for his wisdom. Such an one saith\nthat God is only wise, and, bowing his head, saith again, 'to\nGod only wise, be glory both now and for ever. Amen.' But he that\nshall contemn this grace, confronts the highest wisdom, even wisdom\nupon the throne; he saith to himself, I am wiser than Daniel,\nthan the judgment of God. I could have found out a more safe way\nto heaven myself; and had I been of God's council, I would have\ntold him so. All this, so horrible blasphemy, naturally proceeds\nfrom him that liketh not that grace should be king on the throne,\nand should proceed out of the throne to the world; but 'shall he\nthat contendeth with the Almighty instruct him?' He that reproveth\nGod, let him answer it (Job 40:2).\n\nThe text says,[12] that this very doctrine to the Greeks, to the\nwise, is foolishness, and the preaching of it a foolish thing to\nthem; but it will appear even then, when the conclusion of all\nthings is come, and when these wise ones, by their wisdom, have\nfooled themselves to hell, that this 'foolishness of God is wiser\nthan men, and the weakness of God is stronger than men' (1 Cor\n1:21-25).\n\nChrist Jesus, because he was low in the world, is trampled upon by\nsome, but he is a glorious throne to his Father's house: for since\nhis humility was the lowest of all, now he is exalted to be the\nthrone of God, yea, is made the fountain whence grace continually\nflows, like the rivers, and comes down to us like a mighty stream.\nWherefore, I will conclude this with both comfort and caution: with\ncomfort, and that because of the security that they are under that\nindeed have submitted themselves to grace; 'sin shall not have\ndominion over you; for ye are not under the law, but under grace.'\nAnd let it be a caution to those that despise. Take heed, it is\ndangerous affronting of the wisdom of God. Now here is the wisdom\nof God, even wisdom upon the throne. It pleased God, for the glory\nof his wisdom, to make this the way: to wit, to set up grace to\nreign. I have often thought, and sometimes said, if God will be\npleased with any way, surely he will be pleased with his own. Now\nthis is the way of his own devising, the fruit and effect of his\nown wisdom; wherefore, sinner, please him, please him in that\nwherein he is well pleased. Come to the waters, cast thyself into\nthem, and fear not drowning; let God alone to cause them to carry\nthee into his paradise, that thou mayest see his throne.\n\nSixth. The throne is the seat of faithfulness, the place of\nperforming of engagements and promises. 'When I shall receive the\ncongregation,' saith Christ, 'I will judge uprightly,' that is\nfaithfully (Psa 75:2). And now he has received it, and is made\nhead over all things to it (Eph 1:22,23). And for this cause is\nhe upon the throne, yea, is the throne, from whence proceeds all\nthis grace, that like a river doth flow, and glide from heaven into\nthe world. This river, then, is nothing else but the fulfilling\nof promises; the faithful fulfilling of promises. 'If I go not\naway, the Comforter will not come unto you; but if I depart, I will\nsend him unto you' (John 16:7). 'This is that which was spoken\nby the prophet Joel; And it shall come to pass in the last days,\nsaith God, I will pour out of my Spirit upon all flesh,' &c.\n(Acts 2:16-18). Now this river is the Spirit, the Spirit and grace\nof God, which was promised by the Father and the Son, and now it\ncomes running from the throne of God and of the Lamb. For 'being\nby the right hand of God exalted, and having received of the Father\nthe promise of the Holy Ghost, he hath shed forth this which ye\nnow see and hear' (Acts 2:33).\n\nBehold, then, how mindful, how careful, how faithful our Father\nand the Lamb of God is! It is not exaltation, nor glory, nor a\ncrown, nor a kingdom, nor a throne, that shall make him neglect\nhis poor ones on earth. Yea, therefore, even because he is exalted\nand on the throne, therefore it is that such a river, with its\ngolden streams, proceeds from the throne to come unto us. And\nit shall proceed to be far higher than ever was the swellings of\nJordan. True, it runs not so high now as in former days, because\nof the curse of God upon Antichrist, by whose means the land\nof God's people is full of briers and thorns (Isa 32:13-17). But\nwhen the tide is at the lowest, then it is nearest the rising;\nand this river will rise, and in little time be no more so low as\nbut ankle-deep; it will be up to the knees, to the loins, and be\na broad river to swim in (Eze 47). For 'there the glorious Lord\nwill be unto us a place of broad rivers and streams' (Isa 33:21).\n'And there shall be no more curse' in the church, 'but the throne\nof God and of the Lamb shall be in it, and his servants shall\nserve him' without molestation (Rev 22:3-6).\n\n'These sayings are faithful and true,' and in faithfulness shall\nthey, from the throne of God and of the Lamb, be performed to the\nchurch. Faithfulness in him that rules, is that which makes Sion\nrejoice; because thereby the promises yield milk and honey. For\nnow the faithful God, that keepeth covenant, performs to his church\nthat which he told her he would. Wherefore, our rivers shall run,\nand our brooks yield honey and butter (Job 20:17). Let this teach\nall God's people to expect, to look, and wait for good things\nfrom the throne. But, O! methinks this throne, out of which good\ncomes like a river! who would not be a subject to it? who would\nnot but worship before it? But,\n\nSeventh. A throne is 'the seat of justice.' 'Justice and judgment\nare the habitation of thy throne' (Psa 89:14). And it is also from\njustice that this river of grace flows to us: justice to Christ,\nand justice to those that are found in him (Rom 3:24). God declares\nthat he can justly justify, and justly forgive (1 John 1:9). Now,\nif he can justly justify and justly forgive, then can he give\ngrace, and cause that it should proceed to, yea, flow after us\nas a river (1 Cor 10:4). The river that gushed out of the rock in\nthe wilderness ran after the people there, wherefore they wandered\ntherein. They drank of the rock that followed them; the rock was\nnot removed out of his place, but the flood followed them whither\nthey went. 'He opened the rock and the waters gushed out; they\nran in the dry places like a river' (Psa 105:41). This rock, saith\nhe, was Christ, that is, figuratively: and this throne is Christ\nreally: and the water gushing out of the rock, and following of them\nin the wilderness, was to show how, when Christ became a throne,\ngrace and goodness should follow us in the wilderness from thence\nso long as here we abide. Wherefore David, considering this,\nsaid, 'Surely goodness and mercy shall FOLLOW me all the days of\nmy life, and I will dwell in the house of the Lord for ever' (Psa\n23:6).\n\nBut whence must this come? The text says from the throne; from the\nthrone, the seat of justice; for from thence, by reason of what\nHE hath found in Christ for us, he, in a way of righteousness and\njustice, lets out to us rivers of his pleasures; whose original\nis that great and wide sea of mercy that flows in his infinite\nheart beyond thought.\n\nAll is paid for both US and grace (John 7:39). We are bought\nwith a price (1 Cor 6:20). He has obtained eternal redemption for\nus (Heb 9:12). Yea, and as we are made his, and heaven made ours\nthus, so this river of grace has been also obtained by him for us\n(John 7:38). Wherefore, all comes to us in a way of justice and\nrighteousness. Hence we are said to obtain 'faith through the\nrighteousness of God' (2 Peter 1:1), that is, through the justice\nof God, and of Jesus our Lord. Mark, here is the justice of God,\nand the justice of Jesus our Lord; and we have our faith from the\njustice of God, because of the righteousness of Jesus our Lord; that\nis, Jesus answered with works of justice the demands of justice;\nand therefore, in a way of justice, grace reigns, and comes to us\nlike a river, as is signified, for that it is said to come to us\nout of the throne.\n\nAgain, grace is said 'to reign through righteousness unto eternal\nlife' (Rom 5:21). Through what righteousness? the righteousness\nor justice of God by Jesus Christ our Lord. By Jesus Christ, or\nfor his sake. For for his sake, as I said, we are forgiven; and\nfor his sake have all things pertaining to life and godliness.\nWhich all things come to us, through, or down, the stream of this\nriver in a way of justice; and, therefore, it is said to come from\nthe throne.\n\nEighth. This throne is the seat of grace and mercy; and, therefore,\nit is called the mercy-seat and throne of grace. This throne\nturns all into grace, all into mercy. This throne makes all things\nwork together for good. It is said of Saul's sons, they were not\nburied after they were hanged, until water dropped upon them out\nof heaven (2 Sam 21:10,14). And it may be said of us there is\nnothing suffered to come near us, until it is washed in that water\nthat proceeds from the throne of grace. Hence afflictions flow\nfrom grace (Psa 119:67), persecutions flow from grace; poverty,\nsickness, yea, death itself is now made ours by the grace of God\nthrough Christ (1 Cor 3:22; Rev 3:19; Heb 12:5-7). O grace, O happy\nchurch of God! all things that happen to thee are, for Christ's\nsake, turned into grace. They talk of the philosopher's stone,\nand how, if one had it, it would turn all things into gold. O!\nbut can it turn all things into grace? can it make all things work\ntogether for good? No, no, this quality, virtue, excellency, what\nshall I call it, nothing has in it, but the grace that reigns on\nthe throne of grace, the river that proceeds from the throne of\nGod. This, this turns majesty, authority, the highest authority,\nglory, wisdom, faithfulness, justice, and all into grace. Here is a\nthrone! God let us see it. John had the honour to see it, and to\nsee the streams proceeding from it. O sweet sight! O heart-ravishing\nsight! 'He showed me a pure river of water of life proceeding out\nof the throne of God.'\n\nIndeed, as was hinted before, in the days of the reign of Antichrist\nthere are not those visions of this throne, nor of the river that\nproceedeth therefrom. Now he holdeth back the face of his throne,\nand spreadeth a cloud upon it; but the preserving, saving benefits\nthereof we have, as also have all the saints, in the most cloudy\nand dark day. And since we can see so little, we must believe the\nmore; and by believing, give glory to God. We must also labour for\nmore clear Scripture knowledge of this throne; for the holy Word\nof God is the perspective glass by which we may, and the magnifying\nglass that will cause us to behold, 'with open face, the glory of\nthe Lord' (2 Cor 3:18).\n\nBut, methinks, I have yet said nothing of this throne, which is\nindeed none other but the spotless and glorified humanity of the\nSon of God. This throne is the Lord Jesus, this grace comes from\nthe Divine Majesty, as dwelling bodily in the Lord Jesus. Wherefore\nlet us fall down before the throne, and cast our crowns at the foot\nof the throne, and give thanks to him that sits upon the throne,\nand to the Lamb for ever and ever. O how should Jesus be esteemed\nof! The throne of the king is a royal seat: it is said of Solomon's,\n'there was not the like made in any kingdom' (1 Kings 10:20). But\nof this it may be said there is not its like in heaven and earth.\nAt the setting up of this throne, the angels flocked round about\nit, and the beasts and the elders gathered together to see it\n(Rev 4). When this throne was set in heaven, there was silence,\nall the heavenly host had no leisure to talk; they were surprised\nwith sight and wonder. When this throne was set in heaven, what\ntalk there was! it was as the music of the trumpet.[13]\n\n'And behold,' says John, 'a door was opened in heaven; and the\nfirst voice which I heard was, as it were, of a trumpet talking\nwith me, which said, Come up hither, and I will show thee things\nwhich must be hereafter. And immediately I was in the Spirit, and\nbehold a THRONE WAS SET IN HEAVEN, and one sat upon the throne.'\n\nThis throne was Jesus Christ exalted, SET, that is, lifted up, not\nas upon the cross to the contempt and scorn of his person, but,\nas I said, to the wonderment of the four beasts, and the elders,\nand all the angels in heaven. 'A throne was set in heaven, and\none sat upon the throne'; that is, God. And this intimates his\ndesirable rest for ever: for to sit is to rest, and Christ is his\nrest for ever. Was it not, therefore, well worth the seeing? Yea,\nif John had taken the pains to go up thither upon his hands and\nknees, I say, to see the Lord Jesus as a throne set in heaven, and\nthe glory of God resting and abiding upon him, and giving out by\nhim all things, not only his Word, but all his dispensations and\nprovidences, to the end of the world; and this blessed thing among\nthe rest, even 'a pure river of water of life, clear as crystal,'\n[how richly would he have been rewarded for his pains].\n\n[THE NATURE AND QUALITY OF THIS WATER.]\n\n[FOURTH.] But I leave this, and proceed to the fourth and last\nthing, namely, to the nature and quality of this water. It is said\nto be pure and clear; pure and clear as crystal. 'And he showed\nme a pure river of water of life, clear as crystal.' I know that\nthere is a two-fold quality in a thing, one with respect to its\nnature, and the other with respect to its operation. The first\nof these is inherent, and remaineth in the subject being as such,\nand so for the most part useless. The other is put forth then\nwhen it meeteth with fit matter on which it may freely work. As\nto instance aquae vitae, the very metaphor here made use of, hath\na quality inherent in it, but keep it stopped up in a bottle, and\nthen who will may faint notwithstanding; but apply it, apply it\nfitly, and to such as have need thereof, and then you may see its\nquality by the operation. This water, or river of grace, is called, I\nsay, the water of life, and so, consequently, has a most blessed\ninherent quality; but its operation is seen by its working,\nthe which it doth only then when it is administered and received\nfor those ends for which it is administered. For then it revives\nwhere life is, and gives life where it is not. And thus far, in\nthe general, have we spoken to it already. We will, therefore, in\nthis place more particularly, though briefly, speak a few words\nunto it.\n\n[The operative quality of this water.]\n\nFIRST. Then this water of life is the very groundwork of life in\nus, though not the groundwork of life for us. The groundwork of\nlife for us is the passion and merits of Christ, this is that for\nthe sake of which grace is given unto us, as it is intimated by\nthe text; it proceeds from the throne of God, who is Christ. Christ\nthen having obtained grace for us, must needs be precedent, as\nto his merit, to that grace he hath so obtained. Besides, it is\nclear that the Spirit and grace come from God through him; therefore,\nas to the communications of grace to us, it is the fruit of his\nmerit and purchase. But, I say, in us grace is the groundwork of\nlife; for though we may be said before to live virtually in the\nperson of Christ before God, yet we are dead in ourselves, and so\nmust be until the Spirit be poured upon us from on high; for the\nSpirit is life, and its graces are life, and when that is infused\nby God from the throne, then we live, and not till then. And hence\nit is called, as before, living water, the water of life springing\nup in us to everlasting life. The Spirit, then, and graces of\nthe Spirit, which is the river here spoken of, is that, and that\nonly, which can cause us to live; that being life to the soul,\nas the soul is life to the body. All men, therefore, as was said\nbefore, though elect, though purchased by the blood of Christ,\nare dead, and must be dead, until the Spirit of life from God and\nhis throne shall enter into them; until they shall drink it in by\nvehement thirst, as the parched ground drinks in the rain.[14]\n\nNow when this living water is received, it takes up its seat in\nthe heart, whence it spreads itself to the awakening of all the\npowers of the soul. For, as in the first creation, the Spirit\nof God moved upon the face of the waters, in order to putting of\nthat creature into that excellent fashion and harmony which now\nwe behold with our eyes; even so the new creation, to wit, the\nmaking of us new to God, is done by the overspreading of the same\nSpirit also. For the Spirit, as I may so say, sitteth and broodeth\nupon the powers of the soul, as the hen doth on cold eggs,\ntill they wax warm and receive life. The Spirit, then, warmeth\nus, and bringeth the dead and benumbed soul--for so it is before\nconversion--to a godly sense and understanding of states, of states\nboth natural and spiritual; and this is the beginning of the work\nof the Spirit, by which the soul is made capable of understanding\nwhat God and himself is.\n\nAnd this drinking in of the Spirit is rather as the ground drinks\nin rain, than as a rational soul does through sense of the want\nthereof.\n\nThe Spirit also garnisheth the soul with such things as are proper\nfor it, to the making of it live that life that by the Word of\nGod is called for.\n\nIt implanteth light, repentance, faith, fear, love, desires after\nGod, hope, sincerity, and what else is necessary for the making\nthe man a saint; these things, I say, are the fruits and effects\nof this Spirit which, as a river of water of life, proceedeth forth\nof the throne of God and of the Lamb. Hence the Spirit is called\nthe Spirit of faith, the Spirit of love, and the Spirit of a sound\nmind; for that the Spirit is the root and original of all these\nthings, by his operations in, and upon, the face of the soul (2\nCor 4:13; Gal 5:22; 2 Tim 1:7).\n\nBut, again, as this living water, this Spirit and the grace thereof,\ndoth thus, so it also maintains these things once planted in the\nsoul, by its continual waterings of them in the soul. Hence he\nsaith, 'I will water it every moment'; water IT--his vineyard,\nthe soul of the church, the graces of the church; and so the soul\nand graces of every godly man (Isa 27:3).\n\nAnd because it so happeneth sometimes, that some of those things\nwherewith the Holy Ghost has beautified the soul may languish to\na being, if not quite dead, yet 'ready to die' (Rev 3:2), therefore\nhe doth not only refresh and water our souls, but renews the face\nthereof, by either quickening to life that which remains, or by\nsupplying of us with that which is new, to our godly perseverance\nand everlasting life. Thus 'thou visitest the earth, and waterest\nit; thou greatly enrichest it with the river of God' (Psa 65:9).\n\nFor this must be remembered, that as the herb that is planted, or\nseed sown, needs watering with continual showers of the mountains,\nso our graces, implanted in us by the Spirit of grace, must also\nbe watered by the rain of heaven. 'Thou waterest the ridges thereof\nabundantly: thou settlest the furrows thereof: thou makes it soft\nwith showers: thou blessest the springing thereof' (Psa 65:10).\nHence he says that our graces shall grow. But how? 'I will be as\nthe dew unto Israel: he shall grow as the lily, and cast forth\nhis roots as Lebanon. His branches shall spread, and his beauty\nshall be as the olive tree, and his smell as Lebanon. They that\ndwell under his shadow shall return; they shall revive as the corn,\nand grow as the vine: the scent thereof shall be as the wine of\nLebanon' (Hosea 14:5-7). Or, as he saith in another place, 'The\nLord shall guide thee continually, and satisfy thy soul in drought,\nand make fat thy bones: and thou shalt be like a watered garden,\nand like a spring of water, whose waters fail not' (Isa 58:11).\n\nThere is, besides this, another blessing that comes to us by this\nliving water, and that is, the blessing of communion. All the\nwarmth that we have in our communion, it is the warmth of the\nSpirit: when a company of saints are gathered together in the name\nof Christ, to perform any spiritual exercise, and their souls be\nedified, warmed, and made glad therein, it is because this water,\nthis river of water of life, has, in some of the streams thereof,\nrun into that assembly (Jer 31:12,13). Then are Christians like\nthose that drink wine in bowls, merry and glad; for that they\nhave drank into the Spirit, and had their souls refreshed with\nthe sweet gales and strong wine thereof. This is the feast that\nIsaiah speaks of, when he saith, 'In this mountain shall the Lord\nof hosts make unto all people a feast of fat things, a feast of\nwines on the lees, of fat things full of marrow, of wines on the\nlees well refined' (Isa 25:6). This is called in another place,\n'the communion of the Holy Ghost' (2 Cor 13:14). Now he warmeth\nspirits, uniteth spirits, enlighteneth spirits; revives, cherisheth,\nquickeneth, strengtheneth graces; renews assurances, brings old\ncomforts to mind, weakens lusts, emboldeneth and raiseth a spirit\nof faith, of love, of hope, of prayer, and makes the Word a\nblessing, conference a blessing, meditation a blessing, and duty\nvery delightful to the soul. Without this water of life, communion\nis weak, flat, cold, dead, fruitless, lifeless; there is nothing\nseen, felt, heard, or understood in a spiritual and heart-quickening\nway. Now ordinances are burdensome, sins strong, faith weak, hearts\nhard, and the faces of our souls dry, like the dry and parched\nground.\n\nThis drink also revives us when tempted, when sick, when persecuted,\nwhen in the dark, and when we faint for thirst. The life of religion\nis this water of life: where that runs, where that is received,\nand where things are done in this spirit, there all things are\nwell; the church thrifty, the soul thrifty, graces thrifty, and\nall is well. And this hint I thought convenient to be given of this\nprecious water of life, that is, with reference to the operative\nquality of it.\n\n[The other qualities of this water.]\n\nSECOND. I shall come, in the next place, to speak of it, as to\nthe other descriptions which John doth give us of it. He says it\nis, First, pure; Second, clear; Third, clear to a comparison: 'And\nhe showed me a pure river of water of life, clear as crystal.'\n\n[First. The purity of this water.]\n\n1. You read here that this water of life is PURE, that is, alone\nwithout mixture, for so sometimes that word PURE is to be\nunderstood. As where it saith, pure, 'pure olive oil' (Exo 27:20).\n'Pure frankincense' (Exo 30:34). 'Pure gold' (Exo 25:11,17). 'Pure\nblood of the grape' (Deut 32:14), and the like. So then, when he\nsaith, 'he showed me a pure river of water of life,' it is as if\nhe had said he showed me a river of water that was all living,\nall life, and had nothing in it but life. There was no death, or\ndeadness, or flatness in it; or, as he saith a little after, 'and\nthere shall be no more curse.' A pure river. There is not so much\nas a grudge, or a piece of an upbraiding speech found therein.\nThere is in it nothing but heart, nothing but love, nothing but\ngrace, nothing but life. 'The gifts and calling of God are without\nrepentance' (Rom 11:29).\n\n2. PURE is sometimes set in opposition to show or appearance; as\nwhere he says, 'the stars are not pure' (Job 25:5). That is, not\nso without mixture of darkness, as they seem to be: so again, 'If\nthou wert pure and upright' (Job 8:6): that is, as thou seemest\nto be, or as thou wouldst have us believe thou art.\n\nNow, take pure in this sense here, and then the meaning is, it is\ngrace without deceit, without guile; its show and its substance\nare the same; it has nothing but substance in it; it is indeed\nwhat it seems to be in bulk; it is a river in show and a river\nindeed. It comes from God and from his throne in appearance, and\nreally it comes from his very heart.\n\nThe great fear of the tempted is, that there is not so much grace\nin God, and that he is not so free of it as some scriptures seem\nto import. But this word PURE is levelled against such objections\nand objectors, for the destroying of their doubts, and the relieving\nof their souls. There is no fraud, nor guile, nor fable in the\nbusiness; for though God is pleased to present us with his grace\nunder the notion of a river, it is not to delude our fancies\nthereby; but to give us some small illustration of the exceeding\nriches of his grace, which as far, for quantity, outstrips the\nbiggest rivers, as the most mighty mountain doth the least ant's\negg or atom in the world.\n\n3. But, again, this word PURE is set in opposition to that which\nis hurtful and destructive: 'I am pure from the blood of all\nmen,' that is, I have hurt nobody (Acts 20:26). 'The wisdom that\nis from above is first pure,' it is not hurtful (James 3:17). Do\nyou count them pure with the wicked balances? how can that be,\nsince they are hurtful? (Micah 6:11).\n\nNow take PURE in this sense here, and then it intimates, that the\ngrace of God, and the doctrine of grace, is not a hurtful thing.\nIt is not as wine of an intoxicating nature. If a man be filled\nwith it, it will do him no harm (Eph 5:18). The best of the things\nthat are of this world are some way hurtful. Honey is hurtful\n(Prov 25:16,27). Wine is hurtful (Prov 20:1). Silver and gold are\nhurtful, but grace is not hurtful (1 Tim 6:10). Never did man\nyet catch harm by the enjoyment and fulness of the grace of God.\nThere is no fear of excess or of surfeiting here. Grace makes\nno man proud, no man wanton, no man haughty, no man careless or\nnegligent as to his duty that is incumbent upon him, either from\nGod or man: no, grace keeps a man low in his own eyes, humble,\nself-denying, penitent, watchful, savoury in good things, charitable,\nand makes him kindly affectionated to the brethren, pitiful and\ncourteous to all men.\n\nTrue, there are men in the world that abuse the grace of God, as\nsome are said to turn it into wantonness and into lasciviousness\n(Jude 4). But this is, not because grace has any such tendency,\nor for that it worketh any such effect; but because such men are\nthemselves empty of grace, and have only done as death and hell\nhath done with wisdom, 'heard the fame thereof with their ears'\n(Job 28:22). It is a dangerous thing for a man to have the notions\nof grace, while his heart is void of the spirit and holy principles\nof grace; for such a man can do no other than abuse the grace of\nGod. Alas, what can be expected of him that has nothing in him\nto teach him to manage that knowledge of grace which he has, but\nhis flesh, his lusts, and lustful passions? Can these teach him\nto manage his knowledge well? Will they not rather put him upon\nall tricks, evasions, irreligious consequences and conclusions,\nsuch as will serve to cherish sin? What Judas did with Christ,\nthat a graceless man will do with grace, even make it a stalking\nhorse to his fleshly and vile designs; and rather than fail betray\nboth it, and the profession of it, to the greatest enemies it has\nin the world.\n\nAnd here I may say, though grace is pure, and not hurtful at all,\nyet one altogether carnal, sinful, and graceless, having to do\nwith the doctrine of it, by the force of his lusts which tamper\nwith it, he will unavoidably bring himself into the highest ruin\nthereby. An unwary man may destroy himself by the best of things,\nnot because there is in such things an aptness to destroy, but\nbecause of the abuse and misuse of them. Some know the way of\nlife, the water of life, by knowledge that is naked and speculative\nonly; and it had been better for such if they had not known, than\nto know and turn from what they know; than to know, and make the\nknowledge subservient to their lusts (2 Peter 2:20-22). Some\nreceive the rain of God, and the droppings of his clouds, because\nthey continually sit under the means of his grace. But, alas!\nthey receive it as stones receive showers, or as dunghills receive\nthe rain; they either abide as hard stones still, or else return\nnothing to heaven for his mercy, but as the dunghills do, a\ncompany of stinking fumes. These are they that drink in the rain\nthat comes often upon them, and that instead of bringing forth\nherbs meet for the dresser, bring forth briers and thorns; and\nthese are they who are nigh unto cursing, whose end is to be burned\n(Heb 6:7,8).\n\nBy this word PURE I understand sometimes the chiefest good, the\nhighest good. There are many things that may be called good, but\nnone of them are good as grace is good. All things indeed are\npure, that is, all creatures in themselves are good and serviceable\nto man, but they are not so good as grace (Rom 14:20; Gen 1:31).\n'There is a generation that are pure,' that are good in their\nown eyes (Prov 30:12). There are good men, good consciences, good\nworks, good days, good angels, &c., but none so good as grace,\nfor it is grace that has made them so. Grace, this water of life,\ntherefore is good, superlatively good, good in the highest degree,\nfor that it makes all things good, and preserveth them good. And\nwhatever it be that this water of life washeth not, it is soil,\nand given to the curse, as the prophet intimates where he saith,\n'But the miry places thereof, and the marshes thereof, shall not\nbe healed; they shall be given to salt' (Eze 47:1).\n\nBut who understands this, who believes it? Its goodness is kept\nclose from the fowls of the air. Men, most men, are ignorant of\nthe goodness of it, nor do they care to inquire after the enjoyment\nof this pure, this good water of life. The reason is, because\nthough it is good in itself, good in the highest degree, and that\nwhich makes all things good, yet it is not such a good as is suited\nto a carnal appetite. There is good; and there is suitable good.\nNow suitable good is of two sorts: either such as is spiritual,\nor such as is temporal. That which is spiritual, is desired only\nof them that are spiritual; for temporal good will satisfy a carnal\nmind. Now grace is a spiritual good; this river of grace is the\ngoodness of spiritual good. It is the original life of all the\ngrace in our souls. No marvel, then, if it be so little set by of\nthose that are carnally minded. They will serve a horse, and mire\nwill serve a sow; so things of this life suit best with the men\nof this world; for their appetite is gross and carnal, and they\nsavour not the things that be of the Spirit of God. 'The natural\nman receiveth not the things of the Spirit of God,' the things\nthat be of this river of God; 'for they are foolishness unto him:\nneither can he know them, because they are spiritually discerned'\n(1 Cor 2:14). This is the river of OIL which the prophet speaks\nof, the river of SPIRIT. Were it a river of gold and silver, there\nwould be old fishing on the banks thereof. But it is a river that\nruns 'like oil, saith the Lord God' (Eze 32:14). This rock pours\nus out 'rivers of oil' (Job 29:6)--'fresh oil' (Psa 92:10)--'soft\noil' (Psa 55:21)--'the oil of joy' (Isa 61:3)--'the oil of gladness'\n(Psa 45:7)--oil to anoint the head withal (Eccl 9:8)--oil to make\nthe face to shine (Psa 104:15)--oil by which thou wilt be made\nable to honour both God and man in some good measure as becomes\nthee (Judg 9:9).\n\nI might have enlarged upon this head, and have showed you many more\nparticulars wherein this term of pure might serve for the better\nsetting forth of the excellency of this water of life, but I shall\nproceed no further upon this, but will come to that which remains.\n\n[Second. The clearness of this water of life.]\n\nAs this river of water of life is said to be pure, so it is said\nto be CLEAR. 'He shewed me a pure river of water of life, clear.'\nThis term has also its particular signification, and, therefore,\nought to be heeded.\n\n1. CLEAR is set in opposition to dark; therefore some are said\nto be 'clear as the sun' (Cant 6:10). And again, 'the light shall\nnot be clear nor dark' (Zech 14:6). In both these places, clear\nis to be taken for light, daylight, sunlight; for, indeed, it is\nnever day nor sunshine with the soul, until the streams of this\nriver of water of life come gliding to our doors, into our houses,\ninto our hearts. Hence the beginning of conversion is called\nillumination (Heb 10:32). Yea, the coming of this river of water\nof life unto us is called the day-spring from on high, through\nthe tender mercy of our God (Luke 1:78). It is also called the\ndawning of the day (2 Peter 1:19). And hence, again, these men\nunto whom this river of water of life comes not, are said to be\ndark, darkness. 'Ye were sometimes darkness, but now are ye light\nin the Lord' (Eph 5:8). Wherefore, this water is like Jonathan's\nhoney; it hath a faculty to open the eyes, to make them that sit\nin darkness see a great light (1 Sam 14:27; Matt 4:16). The light\nof the knowledge of the glory of God in the faith of Jesus Christ;\n'God, who commanded the light to shine out of darkness, hath shined\nin our hearts to give the light'; the Spirit that enlighteneth\nand giveth the light, 'of the knowledge of the glory of God in\nthe face of Jesus Christ' (2 Cor 4:6). This river casteth beams\nwhere it goes, like the beams of the sun; it shines, it casts out\nrays of glory unto those that drink thereof. The streams of this\ngrace were they that overtook Saul when he was going to Damascus;\nthey were the waters of this flood that compassed him round about.\nAnd if you will believe him, he saith this light from heaven was\na great light, a light above the brightness of the sun, a light\nthat did by the glory of it make dark to him all the things in\nthe world (Acts 9:3, 22:6, 26:13).\n\n2. CLEAR is set in opposition to that which is not pleasing. For\nto be clear is to be pleasant. Hence it is said, 'truly the light\nis sweet, and a pleasant thing it is for the eyes to behold the\nsun' (Eccl 11:7). I read of rivers that looked red as blood, that\nstank like the blood of a dead man, but this is no such river (Exo\n7:19,20; 2 Kings 3:22,23). I read of rivers whose streams are like\nstreams of brimstone, fiery streams, streams of burning pitch,\nbut this is none of them (Isa 30:27-33; David 7:9-11; Isa 34:9).\n'There is a river' besides all these, clear and pleasant, 'the\nstreams whereof shall make glad the city of God' (Psa 46:4).\n\nThere are the waters that the doves love to sit by, because by\nthe clearness of these streams they can see their pretty selves,\nas in a glass (Cant 5:12).\n\nThese are the streams where the doves wash their eyes, and by which\nthey solace themselves, and take great content. These streams are\ninstead, as I said, of a looking-glass; their clearness presents\nus with an opportunity of seeing our own features. As in fair\nwaters a man may see the body of the sun, and of the moon, and\nof the stars, and the very body of heaven; so he that stands upon\nthe bank of this river, and that washeth his eyes with this water,\nmay see the Son of God, the stars of God, the glory of God, and\nthe habitation that God has prepared for his people. And are not\nthese pleasant sights? is not this excellent water? has not this\nriver pleasant streams?\n\n3. CLEAR is set in opposition to dirty water and muddiness. I read\nof some waters that are fouled with the feet of beasts, and with\nthe feet of men, yea, and deep waters too. Yea, saith God to some,\nye 'have drunk of the deep waters,' and have fouled 'the residue\nwith your feet'; and again, 'As for my flock, they eat that which\nye have trodden with your feet, and they drink that which ye have\nfouled with your feet' (Eze 34:18,19). These waters are doctrines\ncontained in the text, muddied and dirtied by the false glosses\nand sluttish opinions of erroneous judgments, of which the poor\nsheep have been made to drink. And, verily, this is apparent\nenough by the very colour and hue of those poor souls; for though\nthe truth of God was in them, yet the very stain of tradition and\nsuperstition might be also seen in their scales. For as the fish\nof the river receive, by being there, the changeable colours of\nthe waters, so professors, what doctrine they hear and drink, do\nlook like that. If their doctrines are muddy, their notions are\nmuddy; if their doctrines are bloody, their notions and tempers are\nbloody: but if their doctrines are clear, so are their notions, for\ntheir doctrine has given them a clear understanding of things.[15]\n\nNow, here we have a river of water of life that is clear--clear\nwithout dirt and mud--clear without the human inventions and\nmuddy conceptions of unsanctified and uninstructed judgments; yea,\nhere you have a river the streams whereof lie open to all in the\nchurch, so that they need not those instruments of conveyance\nthat are foul, and that use to make water stink, if they receive\nit to bring it to them that have need.\n\n4. By clear we sometimes understand purgation; or that a thing\nhas purged itself, or is purged from those soils and imputations\nof evil wherewith sometimes they have been charged. 'Then thou shalt\nbe clear from this my oath'; or, 'How shall we clear ourselves?'\n(Gen 24:8-14, 44:16). Something of this sense may be in the text;\nfor if men are not afraid to charge God with folly, which is\nintimated by 'that thou mightest be clear when thou judgest' (Psa\n51:4), will they, think you, be afraid to impute evil to his Word,\nand grace, and Spirit? No, verily; they are bold enough at this\nwork. Nay, more than this, even from the foundation of the world,\nmen have cast slanders upon, and imputed based things into the\nblessed grace of the gospel. But not to look so far back. Paul\nwas one of the pipes through which God conveyed this grace to the\nworld; and what was he counted for his so doing, but 'a pestilent\nfellow, and a mover of sedition--throughout the world' (Acts 24:5,6).\nBut, behold, no imputation can stick on the grace of God--not\nstick long; for that, like honey, will purge itself of what filth\nis put upon it, and of all bad imputations of evil men's springs,\nand rivers are of a self-purging quality. Now, here we have to do\nwith a river--a river of water of life; but a river more slandered\nthan ever did Naaman the Syrian slander the waters of Israel in\npreferring those of Abana and Pharpar, rivers of Damascus, beyond\nthem (2 Kings 5:10-12). But behold now, at last, when all the world\nhave done what they can, and cast what reproaches and slanders\nupon it they are able, it is a river pure and clear. It has purged\nitself before kings--it has purged itself before princes and\njudges, and all the Naamans in the world; it is still a river--a\nriver of water of life--a river of water of life CLEAR.\n\n5. By clear we sometimes understand purity manifest, or innocency\nand goodness made known. 'In all things ye have approved yourselves\nto be CLEAR in this matter' (2 Cor 7:11). That is, you have made\nit appear, and stand upon your justification, and are willing to\nbe searched and sounded to the bottom by those that have a desire\nto undertake that work. So this river of water of life in the\nfountain, and in the streams thereof, offer themselves to the\nconsideration and conscience of all men. To this end how often\ndoth God, the head of this river, and he out of whose throne it\nproceeds, call upon men to challenge him, if they can, with any\nevil or misdoing towards them, either by presence or doctrine;\nhence he says, 'Put me in remembrance; let us plead together;\ndeclare thou,' if thou canst, 'that thou mayest be justified,'\nand I condemned (Isa 43:26). So again: 'What iniquity have your\nfathers found in me, that they are gone far from me, and have\nwalked after vanity, and are become vain?' (Jer 2:5). So Christ:\n'Which of you convinceth me of sin?' (John 8:46). And 'If I have\nspoken evil, bear witness of the evil' (John 18:23). So Paul: We\n'have renounced the hidden things of dishonesty, not walking\nin craftiness, nor handling the Word of God deceitfully; but by\nmanifestation of the truth commending ourselves to every man's\nconscience in the sight of God' (2 Cor 4:2). All these sentences\nare chiefly to be applied to doctrine, and so are, as it were,\nan offer to any, if they can, to find a speck, or a spot, or a\nwrinkle, or any such thing in this river of water of life.\n\nSome men fly from it as from a bear; and some are afraid to drink\nof it, for fear it should be poison unto them. Some, again, dare\nnot take it because it is not mixed, and as they, poor souls,\nimagine, qualified and made toothsome by a little of that which\nis called the wisdom of this world. Thus one shucks,[16] another\nshrinks, and another will none of God. Meanwhile, whoso shall\nplease to look into this river shall find it harmless and clear;\nyea, offering itself to the consciences of all men to make trial\nif it be not the only chief good, the only necessary waters, the\nonly profitable, for the health of the soul, of all the things\nthat are in the world, and as clear of mischief as is the sun of\nspots.\n\n[Third.--this river is clear to the most perfect comparison.]\n\nAs John saw this river pure and clear, so he saw it clear to a\ncomparison. Clear to the best of comparisons, clear as crystal.\nCrystal is a very clear stone, as clear as the clearest glass,\nif not clearer; one may see far into it, yea, through it; it is\nwithout those spots, and streaks, and smirches that are in other\nprecious stones. Wherefore, when he saith that this river is clear\nas crystal, it is as if God should say, Look, sinners, look to\nthe bottom of these my crystal streams. I have heard of some seas\nthat are so pure and clear, that a man may see to the bottom though\nthey may be forty feet deep. I know this river of water of life\nis a deep river; but though it is said to be deep, it is not said\nwe can see no bottom. Indeed, as to the wideness of it, it is\nsaid to be such as that it cannot be passed over; but I say, it is\nnowhere said that we cannot see to the bottom; nay, the comparison\nimplies that a man with good eyes may see to the bottom. It is\nclear, as clear as crystal. So, then, we will a little look down\nto the bottom, and see, through these crystal streams, what is at\nthe bottom of all.\n\n1. Then the bottom of all is, 'That we might be saved' (John 5:34).\n'These things I say,' saith Christ, 'that ye might be saved'; and,\nagain, 'I am come that you might have life, and that you might\nhave it more abundantly' (John 10:10). This is the bottom of this\ngreat river of water of life, and of its proceeding from the throne\nof God and of the Lamb: it is that we might be saved; it is that\nwe might live. What a good bottom is here! what a sound bottom\nis here! But few deep rivers have a good bottom. Mud is at the\nbottom of most waters in the world; even the sea itself, when it\nworketh, casts up mire and dirt, and so do the hearts of sinners;\nbut the bottom of this grace of God, and of the Spirit and Word\nthereof, is that we might be saved, consequently a very good\nbottom.\n\n2. As the bottom of all is, 'that we may be saved,' so that we\nmay be saved by grace, and this is a bottom sounder and sounder.\nOur salvation might have been laid upon a more difficult bottom\nthan this. It might have been laid on our works. God might have\nlaid it there, and have been just, or he might have left us to\nhave laid it where we would; and then, to be sure, we had laid it\nthere, and so had made but a muddy bottom to have gone upon to\nlife. But now, this river of water of life, it has a better bottom;\nthe water of life is as clear as crystal, look down to the bottom\nand see, we are 'justified freely by his grace' (Rom 3:24). 'By\ngrace ye are saved,' there is the bottom (Eph 2:5,8).\n\nNow, grace, as I have showed you, is a firm bottom to stand on;\nit is of grace that life might be sure (Rom 4:16). Surely David\nwas not here, or surely this was not the river that he spake of\nwhen he said, 'I sink in deep mire, where there is no standing:\nI am come into deep waters, where the floods overflow me. Deliver\nme out of the mire, and let me not sink' (Psa 69:2,14). I say, to\nbe sure this could not be the river. No, David was now straggled\nout of the way, was tumbled into some pit, or into some muddy and\ndirty hole; for as for this river it has a good bottom, a bottom\nof salvation by grace, and a man needs not cry out when he is\nhere that he sinks, or that he is in danger of being drowned in\nmud or mire.\n\n3. The bottom of all is, as I said, that we might be saved, saved\nby grace, and I will add, 'through the redemption that is in Christ.'\nThis is still better and better. We read that, when Israel came\nover Jordan, the feet of the priests that did bear the ark stood\non firm ground in the bottom, and that they set up great stones\nfor a memorial thereof (Josh 3:17, 4:1-3). But had Jordan so good\na bottom as has this most blessed river of water of life, or were\nthe stones that Israel took out thence like this 'tried stone,'\nthis 'sure foundation?' (Isa 28:16). O the throne! this river\ncomes out of the throne, and we are saved by grace through the\nredemption that is in him. We read that there is a city that has\nfoundations; grace is one, Christ another, and the truth of all\nthe prophets and apostles, as to their true doctrine, another,\n&c. (Heb 11:10). And again, all these are the very bottom of this\ngoodly river of the water of life (Eph 2:19,20).\n\n4. There is another thing to be seen at the bottom of this holy\nriver, and that is, the glory of God; we are saved, saved by grace,\nsaved by grace through the redemption that is in Christ to the\npraise and glory of God. And what a good bottom is here. Grace\nwill not fail, Christ has been sufficiently tried, and God will\nnot lose his glory. Therefore they that drink of this river shall\ndoubtless be saved; to wit, they that drink of it of a spiritual\nappetite to it. And thus much for the explication of the text.\n\n[THE APPLICATION OF THE WHOLE.]\n\nI now come to make some use of the whole.\n\nYou know our discourse has been at this time of the water of life,\nof its quantity, head-spring, and quality; and I have showed you\nthat its nature is excellent, its quantity abundant, its head-spring\nglorious, and its quality singularly good.\n\nFIRST. Let this, then, in the first place, be a provocation to\nus to be more free in making use of this water. There are many,\nnow-a-days, that are for inventing of waters, to drink for the\nhealth of the body; and to allure those that are ill to buy, they\nwill praise their waters beyond their worth. Yea, and if they be\nhelpful to one person in a hundred, they make as if they could\ncure every one. Well, here you have the great Physician himself,\nwith his water, and he calls it the water of life, water of life\nfor the soul: this water is probatum est.[17] It has been proved\ntimes without number; it never fails but where it is not taken\n(Acts 26:18; Isa 5:4,5). No disease comes amiss to it; it cures\nblindness, deadness, deafness, dumbness. It makes 'the lips of\nthose that are asleep to speak' (Cant 7:9). This is the right HOLY\nWATER,[18] all other is counterfeit: it will drive away devils and\nspirits; it will cure enchantments and witchcrafts; it will heal\nthe mad and lunatic (Gal 3:1-3; Mark 16:17,18). It will cure the\nmost desperate melancholy; it will dissolve doubts and mistrusts,\nthough they are grown as hard as stone in the heart (Eze 36:26).\nIt will make you speak well (Col 4:6). It will make you have a\nwhite soul, and that is better than to have a white skin (Eze\n36:25,26). It will make you taste well; it will make you disrelish\nall hurtful meats (Isa 30:22). It will beget in you a good appetite\nto that which is good; it will remove obstructions in the stomach\nand liver. It will cause that what you receive of God's bread\nshall turn to good nourishment, and make good blood. In a word,\nit preserveth life (John 4:14). They that take this water shall\nlive longer than did old Methuselah, and yet he lived a great\nwhile (Gen 5:27).\n\nWherefore, let me continue my exhortation to you. Be more free\nin making use of this water; it is the wholesomest water in the\nworld; you may take it at the third, sixth, ninth, or eleventh hour,\nbut to take it in the morning of your age is best (Matt 20:3-6).\nFor then diseases have not got so great a head as when they are\nof long continuance, consequently they will be removed with far\nmore ease; besides, those that thus do will receive endless life,\nand the comfort of it betimes; and that, you know, is a double\nlife to one (Eccl 11:1-4).\n\nThis water gently purges, and yet more effectually than any others.\nTrue, where bad humours are more tough and churlish, it will show\nitself stronger of operation, for there is no disease can be too\nhard for it. It will, as we say, throw the house out of the windows;\nbut it will rid us of the plague of those most deadly infections\nthat otherwise will be sure to make us sleep in death, and bring\nus, with the multitude, down to hell. But it will do no hurt; it\nonly breaks our sleep in security, and brings us to a more quick\napprehension of the plague of our heart and flesh. It will, as I\nsaid before, provoke to appetite, but make us only long after that\nwhich is wholesome. If any ask why I thus allegorize, I answer,\nthe text doth lead me to it.\n\nSECOND. I advise, therefore, in the next place, that thou get thee\na dwelling-place by these waters. 'The beloved of the Lord shall\ndwell in safety by him, and the Lord shall cover him all the day\nlong' (Deut 33:12). If thou ask where that dwelling is, I answer,\nin the city of God, in and among the tabernacles of the Most\nHigh. This river comes from the throne to water the city of God;\nand to that end it is said to run 'in the midst of the street of\nit' (Rev 22:2). If ye will inquire, inquire, return, come. 'The\nseed also of his servants shall inherit it, and they that love\nhis name shall dwell therein' (Psa 69:36). Get thee a dwelling\nin Jerusalem, in the midst of Jerusalem, and then thou wilt be\nseated by this river.\n\nIn old times, the ancients had their habitations by the rivers;\nyea, we read of Aroer that stood upon the brink of the river Arnon\n(Josh 13:9). Balaam also had his dwelling in his city Pethor, 'by\nthe river of the land of the children of his people' (Num 22:5).\nO! by a river side is the pleasantest dwelling in the world; and\nof all rivers, the river of the water of life is the best. They\nthat dwell there 'shall not hunger nor thirst; neither shall the\nheat nor sun smite them: for he that hath mercy on them shall\nlead them, even by the springs of water shall he guide them' (Isa\n49:10). Trees planted by the rivers, and that spread out their\nroots by the rivers, they are the flourishing trees, they bring\nforth their fruit in their season (Psa 1:3; Jer 17:8). And the\npromise is that men that take up their dwellings by this river of\nwater of life, shall be fruitful as such trees.\n\nIf thou art a Christian, thou hast more than an ordinary call and\noccasion to abide by these waters; thy things will not grow but by\nthese waters. Weeds and the excellencies of most men we may find\nin the barren wilderness, they grow under every hedge; but thine\nare garden, and so choice things, and will not thrive without much\nwater, no, without the water of God's river. Dwell, therefore,\nhere; that thy soul may be as a watered garden (Jer 31:12; Isa\n12:1-3). And when thou seest how those that are loath to die,[19]\nmake provision at Tunbridge, Epsom, the Bath, and other places,\nand what houses they get that they may have their dwellings by\nthose waters, then do thou consider of thy spiritual disease, and\nhow nothing can cure thee but this blessed water of life; be also\nmuch of desires to have a dwelling-place in Jerusalem, that thou\nmayest always be nigh to these waters. Be often also in watering\nthy plants with these waters. I mean the blessed graces of God\nin thy soul; then shalt thou grow, and retain thy greenness, and\nprove thyself to be a disciple indeed. And herein is God, and thy\nFather, glorified, that thou bear much fruit (John 15:8).\n\nTHIRD. My third word is, bless God for providing for man such\nwaters. These only can make us live; all others come out of the\nDead Sea, and do kill; there is no living water but this. I say,\nshow thy acceptation of it with thanksgiving; if we are not to\nreceive our bread and cheese but with thanksgiving, how should we\nbless God for this unspeakable gift! (2 Cor 9:15). This is soul\nlife, life against sin, life from sin, life against the curse, life\nfrom the curse, life beyond hell, beyond desert, beyond thought,\nbeyond desires. Life that is pleasing, life that is profitable,\nlife everlasting.\n\nO my brethren, bless God! who doth good and gives us such rain,\nfilling our hearts with food and gladness.[20] When Moses would\ntake the heart of Israel, and took in hand to raise up their\nspirits to thankfulness, he used to tell them that the land that\nthey were to go to was a land that God cared for, and that was\nwatered with the dew of heaven. Yea, 'a land of brooks of water,\nof fountains and depths that spring out of valleys and hills; a\nland that flowed with milk and honey, which is the glory of all\nlands' (Deut 8:7; Exo 3:8, 13:5; Lev 20:24; Num 14:8). But yet in\nhis description he makes no mention of a river of water of life;\na river the streams whereof make glad the city of God.\n\nThis river is the running out of God's heart; the letting out of\nhis very bowels, for God is the living God. This is his heart and\nsoul. 'Yea, I will rejoice over them to do them good, and I will\nplant them in this land assuredly, with my whole heart, and with\nmy whole soul' (Jer 32:41). I say, if ever God's heart and soul\nappeared, it showed itself in giving this water of life, and\nthe throne from whence it proceeds. Wherefore [there is] all the\nreason of the world, that in the reception of it thy heart and\nsoul should run out and flow after him in thanksgiving. See how\nDavid words it in Psalm 103:1-5, and do likewise.\n\nFOURTH. By the characters that are given of this water of life,\nthou art capacitated to judge when a notion, a doctrine, an opinion,\ncomes to thine ears, whether it is right, good, and wholesome, or\nhow. This river is pure, is clear, is pure and clear as crystal.\nIs the doctrine offered unto thee so? or is it muddy, and mixed\nwith the doctrines of men? Look, man, and see if the foot of the\nworshippers of Bel be not there, and if the waters be not fouled\nthereby. What water is fouled is not the water of life, or at\nleast not the water of life in its clearness. Wherefore, if thou\nfindest it not right, go up higher to the spring-head, for always\nthe nearer to the spring, the more pure and clear is the water.\nFetch, then, thy doctrine from afar, if thou canst not have it good\nnearer hand (Job 36:3). Thy life lies at stake; the counterfeit of\nthings is dangerous; everybody that is aware, is afraid thereof.\nNow a counterfeit here is most dangerous, is most destructive.\nWherefore take heed how you hear, what you hear; for, as I said\nbefore of the fish, by your colour it will be seen what waters\nyou swim in; wherefore look you well to yourselves.[21]\n\nFIFTH. Doth this water of life run like a river, like a broad,\nfull, and deep river; then let no man, be his transgressions never\nso many, fear at all, but there is enough to save his soul, and\nto spare. Nothing has been more common to many than to doubt of\nthe grace of God; a thing most unbecoming a sinner of any thing in\nthe world. To break the law is a fact foul enough; but to question\nthe sufficiency of the grace of God to save therefrom, is worse\nthan sin, if worse can be. Wherefore, despairing soul, for it is\nto thee I speak, forbear thy mistrusts, cast off thy slavish fears,\nhang thy misgivings as to this upon the hedge; and believe thou\nhast an invitation sufficient thereto, a river is before thy face.\nAnd as for thy want of goodness and works, let that by no means\ndaunt thee; this is a river of water of life, streams of grace\nand mercy. There is, as I said, enough therein to help thee, for\ngrace brings all that is wanting to the soul. Thou, therefore,\nhast nothing to do, I mean as to the curing of thy soul of its\ndoubts, and fears, and despairing thoughts, but to drink and live\nfor ever.\n\nSIXTH. But what is all this to the DEAD world--to them that love\nto be dead? They toss their vanities about as the boys toss their\nshuttlecocks in the air, till their foot slips, and themselves\ndescend into the pit.\n\nLet this suffice for this time.\n\n\nFOOTNOTES:\n\n1 As God gave us existence, so, in his munificence and royal bounty,\nhe gives us his rich grace. We have nothing to give in return but\ngrateful love. He redeems us from the captivity of sin, and earth,\nand hell. 'Every beast of the forest is mine, and the cattle upon\na thousand hills: the world is mine, saith the Almighty, with the\nfulness thereof.' O to grace how great a debtor; freely bestowed\nto the poor and needy.--Ed.\n\n2 Water is a curse, as in the dropsy, but essential to life with\nour food. Oil is valuable, properly taken, but an irritating oil\nto consume the bones is destructive. How awful the case of the rich\nman when refused a drop of water to cool that fire which he had\ncreated while living, and into which he had irretrievably plunged\nhimself.--Ed.\n\n3 Reliance upon an imperfect obedience to God's holy law, united\nwith a hope, through Christ or some other means, of forgiveness\nfor not having kept some parts of that law, is 'the doctrine of\nthe world,' and of devils. It is a refuge of lies, which death will\nfearfully sweep away. We must rely wholly upon Christ, or perish.--Ed.\n\n4 Aquae Vitae was a cordial-water well known in Bunyan's time, and\nmuch used in compounding medicines, but now almost forgotten. It\nwas distilled from brewed beer, strongly hopped, and well fermented.\nThe French have an intoxicating liquour called eau de vie; this is\ndistilled from the refuse of the grapes after the wine is made.--Ed.\n\n5 Although all mankind are fatally diseased, they only feel it\nthat are made sick of sin; this is the law work, and when it takes\nplace, then comes the new birth and salvation by the efficacy of\nthis water of life.--Ed.\n\n6 A RIVER inexhaustible, to supply the pure and unmixed joys of\nheaven to all the myriads of happy glorified souls, and applied\nby the Spirit of grace to quench the thirst of the soul on earth.\nThis grace is fixed and permanent, 'springing up into everlasting\nlife.' Blessed Jesus, 'give me this water, that I thirst not\never.'--Ed.\n\n7 This water of life is as essential to the spiritual-mindedness\nof the soul, as natural water is to the life of a fish. The grace\nof God is the element in which only the renewed soul can live and\nenjoy a little of that heaven into which, as an ocean of bliss,\nthis river carries him.--Ed.\n\n8 Those that are satisfied with the world, and its enjoyments,\nand seek not for happiness in the favour of God; those that depend\non the merit of their own works for a righteousness; these do not\nthirst--they have no sense of their need, and will not condescend\nto come to THE FOUNTAIN.--Ed.\n\n9 The rain is taken from the sea by water-spouts or in vapour; it\nis wonderfully distilled, and descends upon the earth in fertilizing\nshowers which supply the rivers. In proportion to the rain or\nmelting of the snow, is the quantity of water in the rivers. Bunyan\nwas taught all this phenomena of nature, by a single verse in the\ninspired volume which he quotes. How wonderful is that Book!--Ed.\n\n10 This is a most astonishing natural phenomenon: that such a\nriver as the Thames, receiving constantly all the filth of a vast\nmetropolis, containing more than two millions of inhabitants,\nburies it all, and yet purifieth itself.--Ed.\n\n11 Light bread is an allusion to Numbers 21:5: 'our soul loatheth\nthis light bread.' The heavenly manna, like Christ, is despised\nand rejected of man.--Ed.\n\n12 By 'the text,' in this and other places, is meant the text of\nsacred Scripture; not the particular passage, or text, on which\nthis treatise is founded.--Ed.\n\n13 The solemn silence, and the sound of the trumpet, took place\nin quick succession when the medium of prayer and praise, from\nfallen man, was first exhibited in heaven. When Christ was revealed\nto John, as the throne upon which God received the prayers of all\nhis saints, awe, and wonder, and silence, was felt in heaven for\nthe space of half an hour; then came the sound of the trumpet\nwith dire events to those who had refused to pray in the name of\nChrist.--Ed.\n\n14 Thus the Spirit of God in regeneration produces light out of\ndarkness, makes the barren heart fruitful, and from confusion,\ndiscord, and enmity, brings order, harmony, and tranquility. The\nrenewed man is actuated by new hopes and fears; his judgment is\nenlightened, his will rectified, and his heart transformed; his\neyes being divinely opened he sees into eternity; he has a hope\nfull of immortality; spiritual appetites are excited in his soul;\nhis affections are raised to God and heaven; his soul thirsteth\nfor God, for the living God! Thus the Spirit giveth life to the\ndead, eyes to the blind, speech to the dumb, feet to the lame, and\nthe hand of faith to lay hold on Christ for complete salvation.--Mason.\n\n15 This is an excellent commentary upon that part of the Pilgrim's\nProgress which describes Christiana and her company at the foot\nof the hill Difficulty. Greatheart points out the spring at which\nChristian was refreshed before he began the arduous ascent which\nled him, in defiance of a persecuting world, to join in church\nfellowship, allegorically represented by the house Beautiful--'When\nChristian drank it was clear and good, but now it is dirty; and\nwith the feet of some that are not desirous that pilgrims should\nhere quench their thirst.' After the writing of the first part,\nand before that of the second, the Act of Uniformity had spread\nits baleful influence over England. To use Bunyan's words--'The\nRomish beasts have corrupted the doctrine by treading it down\nwith their feet, and have muddied this water with their own dirt\nand filthiness.'--See Holy City.--Ed.\n\n16 'Shuck,' to shake; obsolete as a verb, but retained as a noun\nto designate the pea-shell, after the peas have been shook out.--Ed.\n\n17 Probatum est--is proved--a scrap of Latin commonly used in\nadvertising medical prescriptions, in Bunyan's time.--Ed.\n\n18 A Protestant can have but little idea of the insane superstition\nof the Papists in respect to holy water. The following lines, from\nBarnaby Googe's Popish Kingdome, will shed a little light upon\nit:--\n\n'Besides, they do beleeue their sinnes to be forgiven quight, By\ntaking holy water here, whereof if there do light But one small\ndrop, it driueth out the hellishe deuils all Then which there can\nno greater griefe vnto the feend befall.'--4to. 1570, p. 42. In\nthe Editor's library.--Ed.\n\n19 The infatuation, nay, madness of human nature, in its fallen\nstate, is shown by living to hasten the inroads of death; and\nwhen he appears, terror-stricken they fly from it to any remedy\nthat is within their reach. How vast the number of suicides by\nintemperance!--Ed.\n\n20 The real Christian, and such only, are in this blessed case;\nthey have the promise of the life that now is, as well as of that\nwhich is to come. Their Father, the Almighty, supplies all their\nwants; giving joy and peace, when heart and flesh tremble.--Ed.\n\n21 In proportion to the number of professed Christians who thus\nobey the gospel by judging for themselves, so will be the happiness\nof the church, and the hastening on of the kingdom of Christ.\nNo one is a Christian that receives his doctrine from a prelate,\npriest, or minister, without prayerfully comparing it with the\nwritten Word. O man, take not the water of life as doled out by\na fellow-man; go to the river for yourself--survey yourself as\nreflected in those crystal streams. Christ does not say to the\nheavy-laden, sin-burdened soul, Go to the church; but, Come unto\nme, and find rest. Blessed is he who loves the river of water\nunpolluted by human devices, forms, or ceremonies; who flies to\nthe open bosom of his Christ, and finds refuge from every storm.--Ed.\n\n***\n\nTHE BARREN FIG-TREE;\n\nOR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR:\n\nSHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE\nHIS LIFE IS ENDED;\n\nTHE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN.\n\nBY JOHN BUNYAN\n\n'Who being dead, yet speaketh.'--Hebrews 11:4\n\nLondon: Printed for J. Robinson, at the Golden Lion, in St. Paul's\nChurchyard, 1688.\n\nThis Title has a broad Black Border.\n\nADVERTISEMENT BY THE EDITOR.\n\nThis solemn, searching, awful treatise, was published by Bunyan\nin 1682; but does not appear to have been reprinted until a very\nfew months after his decease, which so unexpectedly took place\nin 1688. Although we have sought with all possible diligence, no\ncopy of the first edition has been discovered; we have made use of\na fine copy of the second edition, in possession of that thorough\nBunyanite, my kind friend, R. B. Sherring, of Bristol. The third\nedition, 1692, is in the British Museum. Added to these posthumous\npublications appeared, for the first time, 'An Exhortation to Peace\nand Unity,' which will be found at the end of our second volume.\nIn the advertisement to that treatise are stated, at some length,\nmy reasons for concluding that it was not written by Bunyan,\nalthough inserted in all the editions of his collected works. That\nopinion is now more fully confirmed, by the discovery of Bunyan's\nown list of his works, published just before his death, in 1688,\nand in which that exhortation is not inserted. I was also much\npleased to find that the same conclusion was arrived at by that\nhighly intelligent Baptist minister, Mr. Robert Robinson. His\nreasons are given at some length, concluding with, 'it is evident\nthat Bunyan never wrote this piece.'[1] Why it was, after Bunyan's\ndeath, published with his 'Barren Fig-tree,' is one of those hidden\nmysteries of darkness and of wickedness that I cannot discover. The\nbeautiful parable from which Bunyan selected his text, represents\nan enclosed ground, in which, among others, a fig-tree had been\nplanted. It was not an enclosure similar to some of the vineyards\nof France or Germany, exclusively devoted to the growth of the\nvine, but a garden in which fruits were cultivated, such as grapes,\nfigs, or pomegranates. It was in such a vineyard, thus retired\nfrom the world, that Nathaniel poured out his heart in prayer, when\nour Lord in spirit witnessed, unseen, these devotional exercises,\nand soon afterwards rewarded him with open approbation (John 1:48).\nIn these secluded pleasant spots the Easterns spend much of their\ntime, under their own vines or fig-trees, sheltered from the\nworld and from the oppressive heat of the sun--a fit emblem of a\nchurch of Christ. In this vineyard stood a fig-tree--by nature\nremarkable for fruitfulness--but it is barren. No inquiry is made\nas to how it came there, but the order is given, 'Cut it down.'\nThe dresser of the garden intercedes, and means are tried to make\nit fruitful, but in vain. At last it is cut down as a cumber-ground\nand burnt. This vineyard or garden represents a gospel church;\nthe fig-tree a member--a barren, fruitless professor. 'It matters\nnot how he got there,' if he bears no fruit he must be cut down\nand away to the fire.\n\nTo illustrate so awful a subject this treatise was written, and\nit is intensely solemn. God, whose omniscience penetrates through\nevery disguise, himself examines every tree in the garden, yea,\nevery bough. Wooden and earthy professor, your detection is sure;\nappearances that deceive the world and the church cannot deceive\nGod. 'He will be with thee in thy bed fruits--thy midnight\nfruits--thy closet fruits--thy family fruits--they conversation\nfruits.' Professor, solemnly examine yourself; 'in proportion\nto your fruitfulness will be your blessedness.' 'Naked and open\nare all things to his eye.' Can it be imagined that those 'that\npaint themselves did ever repent of their pride?' 'How seemingly\nself-denying are some of these creeping things.' 'Is there no place\nwill serve to fit those for hell but the church, the vineyard of\nGod?' 'It is not the place where the worker of iniquity can hide\nhimself or his sins from God.' May such be detected before they\ngo hence to the fire. While there is a disposition to seek grace\nall are invited to come; but when salvation by Christ is abandoned,\nthere is no other refuge, although sought with tears. Reader, may\nthe deeply impressive language of Bunyan sink profoundly into our\nhearts. We need no splendid angel nor hideous demon to reveal to\nus the realities of the world to come. 'If we hear not Moses and\nthe prophets,' as set forth by Bunyan in this treatise, 'neither\nshould we be persuaded though one rose from the dead' to declare\nthese solemn truths (Luke 16:31).\n\nGEO. OFFOR.\n\n\nTO THE READER.\n\nCOURTEOUS READER,\n\nI have written to thee now about the Barren Fig-tree, or how it will\nfare with the fruitless professor that standeth in the vineyard\nof God. Of what complexion thou art I cannot certainly divine; but\nthe parable tells thee that the cumber-ground must be cut down.\nA cumber-ground professor is not only a provocation to God,\na stumbling-block to the world, and a blemish to religion, but a\nsnare to his own soul also. 'Though his excellency mount up to the\nheavens, and his head reach unto the clouds, yet he shall perish\nfor ever, like his own dung; they which have seen him shall say,\nWhere is he?' (Job 20:6,7).\n\nNow 'they count it pleasure to riot in the daytime.' But what will\nthey do when the axe is fetched out? (2 Peter 2:13,14).\n\nThe tree whose fruit withereth is reckoned a tree without fruit,\na tree twice dead, one that must be 'plucked up by the roots'\n(Jude 12).\n\nO thou cumber-ground, God expects fruit, God will come seeking\nfruit shortly.\n\nMy exhortation, therefore, is to professors that they look to it,\nthat they take heed.\n\nThe barren fig-tree in the vineyard, and the bramble in the wood,\nare both prepared for the fire.\n\nProfession is not a covert to hide from the eye of God; nor will\nit palliate the revengeful threatening of his justice; he will\ncommand to cut it down shortly.\n\nThe church, and a profession, are the best of places for the\nupright, but the worst in the world for the cumber-ground. He must\nbe cast, as profane, out of the mount of God: cast, I say, over\nthe wall of the vineyard, there to wither; thence to be gathered\nand burned. 'It had ben better for them not to have known the way\nof righteousness' (2 Peter 2:21). And yet if they had not, they\nhad been damned; but it is better to go to hell without, than in,\nor from under a profession. These 'shall receive greater damnation'\n(Luke 20:47).\n\nIf thou be a professor, read and tremble: if thou be profane, do\nso likewise. For if the righteous scarcely be saved, where shall\nthe ungodly and sinners appear? Cumber-ground, take heed of the\naxe! Barren fig-tree, beware of the fire!\n\nBut I will keep thee no longer out of the book. Christ Jesus, the\ndresser of the vineyard, take care of thee, dig about thee, and\ndung thee, that thou mayest bear fruit; that when the Lord of the\nvineyard cometh with his axe to seek for fruit, or pronounce the\nsentence of damnation on the barren fig-tree, thou mayest escape\nthat judgment. The cumber-ground must to the wood-pile, and thence\nto the fire. Farewell.\n\nGrace be with all them that love our Lord Jesus in sincerity. Amen.\n\nJOHN BUNYAN\n\n\nTHE BARREN FIG-TREE, OR THE DOOM AND DOWNFALL OF THE FRUITLESS\nPROFESSOR.\n\n'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD; AND HE CAME\nAND SOUGHT FRUIT THEREON, AND FOUND NONE. THEN SAID HE UNTO THE\nDRESSER OF HIS VINEYARD, BEHOLD, THESE THREE YEARS I COME SEEKING\nFRUIT ON THE FIG-TREE, AND FIND NONE: CUT IT DOWN; WHY CUMBERETH\nIT THE GROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT ALONE\nTHIS YEAR ALSO, TILL I SHALL DIG ABOUT IT, AND DUNG IT: AND IF IT\nBEAR FRUIT, WELL: AND IF NOT, THEN AFTER THAT THOU SHALT CUT IT\nDOWN.'--LUKE 13:6-9.\n\nAt the beginning of this chapter we read how some of the Jews came\nto Jesus Christ, to tell him of the cruelty of Pontius Pilate,\nin mingling the blood of the Galileans with their sacrifices.\nA heathenish and prodigious act; for therein he showed, not only\nhis malice against the Jewish nation, but also against their\nworship, and consequently their God. An action, I say, not only\nheathenish, but prodigious also; for the Lord Jesus, paraphrasing\nupon this fact of his, teacheth the Jews, that without repentance\n'they should all likewise perish.' 'Likewise,' that is by the hand\nand rage of the Roman empire. Neither should they be more able to\navoid the stroke, than were those eighteen upon whom the tower of\nSiloam fell, and slew them (Luke 13:1-5). The fulfilling of which\nprophecy, for their hardness of heart, and impenitency, was in\nthe days of Titus, son of Vespasian, about forty years after the\ndeath of Christ. Then, I say, were these Jews, and their city,\nboth environed round on every side, wherein both they and it,\nto amazement, were miserably overthrown. God gave them sword and\nfamine, pestilence and blood, for their outrage against the Son\nof his love. So wrath 'came upon them to the uttermost' (1 Thess\n2:16).[2]\n\nNow, to prevent their old and foolish salvo, which they always\nhad in readiness against such prophecies and denunciations of\njudgment, the Lord Jesus presents them with this parable, in which\nhe emphatically shows them that their cry of being the temple of\nthe Lord, and of their being the children of Abraham, &c., and\ntheir being the church of God, would not stand them in any stead.\nAs who should say, It may be you think to help yourselves against\nthis my prophecy of your utter and unavoidable overthrow, by the\ninterest which you have in your outward privileges. But all these\nwill fail you; for what think you? 'A certain man had a fig-tree\nplanted in his vineyard, and he came and sought fruit thereon,\nand found none.' This is your case! The Jewish land is God's\nvineyard; I know it; and I know also, that you are the fig-trees.\nBut behold, there wanteth the main thing, fruit; for the sake, and\nin expectation of which, he set this vineyard with trees. Now,\nseeing the fruit is not found amongst you, the fruit, I say,\nfor the sake of which he did at first plant this vineyard, what\nremains but that in justice he command to cut you down as those\nthat cumber the ground, that he may plant himself another vineyard?\n'Then said he unto the dresser of his vineyard, Behold, these\nthree years I come seeking fruit on this fig-tree, and find none;\ncut it down, why cumbereth it the ground?' This therefore must be\nyour end, although you are planted in the garden of God; for the\nbarrenness and unfruitfulness of your hearts and lives you must\nbe cut off, yea, rooted up, and cast out of the vineyard.\n\nIn parables there are two things to be taken notice of, and to be\ninquired into of them that read. First, The metaphors made use\nof. Second, The doctrine or mysteries couched under such metaphors.\n\nThe metaphors in this parable are, 1. A certain man; 2. A vineyard;\n3. A fig-tree, barren or fruitless; 4. A dresser; 5. Three years;\n6. Digging and dunging, &c.\n\nThe doctrine, or mystery, couched under these words is to show us\nwhat is like to become of a fruitless or formal professor. For,\n1. By the man in the parable is meant God the Father (Luke 15:11).\n2. By the vineyard, his church (Isa 5:7). 3. By the fig-tree, a\nprofessor. 4. By the dresser, the Lord Jesus. 5. By the fig-tree's\nbarrenness, the professor's fruitlessness. 6. By the three\nyears, the patience of God that for a time he extendeth to barren\nprofessors. 7. This calling to the dresser of the vineyard to\ncut it down, is to show the outcries of justice against fruitless\nprofessors. 8. The dresser's interceding is to show how the Lord\nJesus steps in, and takes hold of the head of his Father's axe,\nto stop, or at least to defer, the present execution of a barren\nfig-tree. 9. The dresser's desire to try to make the fig-tree\nfruitful, is to show you how unwilling he is that even a barren\nfig-tree should yet be barren, and perish. 10. His digging about\nit, and dunging of it, is to show his willingness to apply gospel\nhelps to this barren professor, if haply he may be fruitful. 11.\nThe supposition that the fig-tree may yet continue fruitless,\nis to show, that when Christ Jesus hath done all, there are some\nprofessors will abide barren and fruitless. 12. The determination\nupon this supposition, at last to cut it down, is a certain\nprediction of such professor's unavoidable and eternal damnation.\n\nBut to take this parable into pieces, and to discourse more\nparticularly, though with all brevity, upon all the parts thereof.\n\n'A certain MAN had a fig-tree planted in his vineyard.'\n\nThe MAN, I told you, is to present us with God the Father; by\nwhich similitude he is often set out in the New Testament.\n\nObserve then, that it is no new thing, if you find in God's church\nbarren fig-trees, fruitless professors; even as here you see is a\ntree, a fruitless tree, a fruitless fig-tree in the vineyard.[3]\nFruit is not so easily brought forth as a profession is got into;\nit is easy for a man to clothe himself with a fair show in the\nflesh, to word it, and say, Be thou warmed and filled with the\nbest. It is no hard thing to do these with other things; but to be\nfruitful, to bring forth fruit to God, this doth not every tree,\nno not every fig-tree that stands in the vineyard of God. Those\nwords also, 'Every branch in me that beareth not fruit, he taketh\naway,' assert the same thing (John 15:2). There are branches\nin Christ, in Christ's body mystical, which is his church, his\nvineyard, that bear not fruit, wherefore the hand of God is to\ntake them away: I looked for grapes, and it brought forth wild\ngrapes, that is, no fruit at all that was acceptable with God (Isa\n5:4). Again, 'Israel is an empty vine, he bringeth forth fruit unto\nhimself,' none to God; he is without fruit to God (Hosea 10:1).\nAll these, with many more, show us the truth of the observation,\nand that God's church may be cumbered with fruitless fig-trees,\nwith barren professors.\n\nHad a FIG-TREE.\n\nAlthough there be in God's church that be barren and fruitless;\nyet, as I said, to see to, they are like the rest of the trees,\neven a fig-tree. It was not an oak, nor a willow, nor a thorn,\nnor a bramble; but a FIG-TREE. 'they come unto thee as the people\ncometh' (Eze 33:31). 'They delight to know my ways, as a nation\nthat did righteousness, and forsook not the ordinance of their\nGod. They ask of me the ordinances of justice, they take delight\nin approaching to God,' and yet but barren, fruitless, and\nunprofitable professors (Isa 58:2-4). Judas also was one of the\ntwelve, a disciple, an apostle, a preacher, an officer, yea, and\nsuch a one as none of the eleven mistrusted, but preferred before\nthemselves, each one crying out, 'Is it I? Is it I?' (Mark 14:19).\nNone of them, as we read of (John 6:70), mistrusting Judas; yet\nhe in Christ's eye was the barren fig-tree, a devil, a fruitless\nprofessor. The foolish virgins also went forth of the world with\nthe other, had lamps, and light, and were awakened with the other;\nyea, had boldness to go forth, when the midnight cry was made, with\nthe other; and thought that they could have looked Christ in the\nface, when he sat upon the throne of judgment, with the other; and\nyet but foolish, but barren fig-trees, but fruitless professors.\n'Many,' saith Christ, 'will say unto me in that day,' this and\nthat, and will also talk of many wonderful works; yet, behold,\nhe finds nothing in them but the fruits of unrighteousness (Matt\n7:22,23). They were altogether barren and fruitless professors.\n\nHad a fig-tree PLANTED.\n\nThis word PLANTED doth also reach far; it supposeth one taken out\nof its natural soil, or removed from the place it grew in once;\none that seemed to be called, awakened; and not only so, but\nby strong hand carried from the world to the church; from nature\nto grace; from sin to godliness. 'Thou hast brought a vine out\nof Egypt; thou hast cast out the heathen, and planted it' (Psa\n80:8). Of some of the branches of this vine were there unfruitful\nprofessors.\n\nIt must be concluded, therefore, that this professor, that remaineth\nnotwithstanding fruitless, is, as to the view and judgment of\nthe church, rightly brought in thither, to wit, by confession of\nfaith, of sin, and a show of repentance and regeneration; thus\nfalse brethren creep in unawares![4] All these things this word\nplanted intimateth; yea, further, that the church is satisfied\nwith them, consents they should abide in the garden, and counteth\nthem sound as the rest. But before God, in the sight of God, they\nare graceless professors, barren and fruitless fig-trees.\n\nTherefore it is one thing to be in the church, or in a profession;\nand another to be of the church, and to belong to that kingdom that\nis prepared for the saint, that is so indeed. Otherwise, 'Being\nplanted, shall it prosper? shall it not utterly wither, when the\neast-wind toucheth it? It shall wither in the furrows where it\ngrew' (Eze 17:10).\n\nHad a fig-tree planted in HIS vineyard.\n\nIn HIS vineyard. Hypocrites, with rotten hearts, are not afraid\nto come before God in Sion. These words therefore suggest unto us\na prodigious kind of boldness and hardened fearlessness. For what\npresumption higher, and what attempt more desperate, than for a\nman that wanteth grace, and the true knowledge of God, to crowd\nhimself, in that condition, into the house or church of God; or\nto make profession of, and desire that the name of God should be\ncalled upon him?\n\nFor the man that maketh a profession of the religion of Jesus Christ,\nthat man hath, as it were, put the name of God upon himself, and\nis called and reckoned now, how fruitless soever before God or\nmen, the man that hath to do with God, the man that God owneth,\nand will stand for. This man, I say, by his profession, suggesteth\nthis to all that know him to be such a professor. Men merely natural,\nI mean men that have not got the devilish art of hypocrisy, are\nafraid to think of doing thus. 'And of the rest durst no man join\nhimself to them; but the people magnified them' (Acts 5:13). And,\nindeed, it displeaseth God. 'Ye have brought,' saith he, 'men\nuncircumcised into my sanctuary' (Eze 44:7). And again, 'When ye\ncome to appear before me, who hath required this at your hand,\nto tread my courts?' saith God (Isa 1:12). They have therefore\nlearned this boldness of none in the visible world, they only took\nit of the devil, for he, and he only, with these his disciples,\nattempt to present themselves in the church before God. 'The\ntares are the children of the wicked one.' The tares, that is,\nthe hypocrites, that are Satan's brood, the generation of vipers,\nthat cannot escape the damnation of hell.\n\nHAD a fig-tree planted in his vineyard.\n\nHe doth not say, He planted a fig-tree, but there was a fig-tree\nthere; he HAD, or found a fig-tree planted in his vineyard.\n\nThe great God will now acknowledge the barren fig-tree, or barren\nprofessor, to be his workmanship, or a tree of his bringing in,\nonly the text saith, he had one there. This is much like that\nin Matthew 15:13--'Every plant which my heavenly Father hath not\nplanted, shall be rooted up.' Here again are plants in his vineyard\nwhich God will not acknowledge to be of his planting; and he seems\nto suggest that in his vineyard are many such. Every plant, or all\nthose plants or professors, that are got into the assembly of the\nsaints, or into the profession of their religion, without God and\nhis grace, 'shall be rooted up.'\n\n'And when the King came in to see the guests, he saw there a\nman which had not on the wedding-garment. And he saith unto him,\nFriend, how camest thou in hither, not having a wedding-garment?'\n(Matt 22:11,12). Here is one so cunning and crafty that he beguiled\nall the guests; he got and kept in the church even until the King\nhimself came in to see the guests; but his subtilty got him nothing;\nit did not blind the eyes of the King; it did not pervert the\njudgment of the righteous. 'Friend, how camest thou in hither?' did\novertake him at last; even a public rejection; the King discovered\nhim in the face of all present. 'How camest thou in hither?' My\nFather did not bring thee hither; I did not bring thee hither;\nmy Spirit did not bring thee hither; thou art not of the heavenly\nFather's planting. 'How camest thou in hither?' He that 'entereth\nnot by the door, but climbeth up some other way, the same is a\nthief and a robber' (John 10:1). This text also is full and plain\nto our purpose; for this man came not in by the door, yet got into\nthe church; he got in by climbing; he broke in at the windows;\nhe got something of the light and glory of the gospel of our Lord\nJesus Christ in his head; and so, hardy wretch that he was, he\npresumed to crowd himself among the children. But how is this\nresented? What saith the King of him? Why, this is his sign, 'the\nsame is a thief and a robber.' See ye here also, if all they be\nowned as the planting of God that get into his church or profession\nof his name.\n\n'Had a fig-tree.' Had one without a wedding-garment, had a thief\nin his garden, at his wedding, in his house. These climbed up some\nother way. There are many ways to get into the church of God, and\nprofession of his name, besides, and without an entering by the\ndoor.\n\n1. There is the way of lying and dissembling, and at this gap the\nGibeonites got in (Josh 9 &c).\n\n2. There is sometimes falseness among some pastors, either for\nthe sake of carnal relations, or the like; at this hole Tobiah,\nthe enemy of God, got in (Neh 13:4-9).\n\n3. There is sometimes negligence, and too much uncircumspectness\nin the whole church; thus the uncircumcised got in (Eze 44:7,8).\n\n4. Sometimes, again, let the church be never so circumspect, yet\nthese have so much help from the devil that they beguile them\nall, and so get in. These are of the sort of thieves that Paul\ncomplains of, 'False brethren, that are brought in unawares' (Gal\n2:4). Jude also cries out of these, 'Certain men crept in unawares'\n(Jude 4). Crept in! What, were they so lowly? A voluntary humility,\na neglecting of the body, not in any humour (Col 2:23).[5] O! how\nseemingly self-denying are some of these 'creeping things,' that\nyet are to be held, (as we shall know them) an abomination to\nIsrael (Lev 11:43,44).\n\nBut in a great house there are not only vessels of gold and of\nsilver, but also of wood and of earth; and some to honour, and\nsome to dishonour (2 Tim 2:20). By these words the apostle seems\nto take it for granted, that as there hath been, so there still\nwill be these kind of fig-trees, these barren professors in the\nhouse, when all men have done what they can; even as in a great\nhouse there are always vessels to dishonour, as well as those to\nhonour and glory; vessels of wood and of earth, as well as of silver\nand gold. So, then, there must be wooden professors in the garden\nof God, there must be earthy, earthen professors in his vineyard;\nbut that methinks is the biting word, 'and some to dishonour'\n(Rom 9:21,22). That to the Romans is dreadful, but this seems to\ngo beyond it; that speaks but of the reprobate in general, but\nthis of such and such in particular; that speaks of their hardening\nbut in the common way, but this that they must be suffered to\ncreep into the church, there to fit themselves for their place,\ntheir own place, the place prepared for them of this sort only\n(Acts 1:25). As the Lord Jesus said once of the Pharisees, These\n'shall receive greater damnation' (Luke 20:47).\n\nBarren fig-tree, fruitless professor, hast thou heard all these\nthings? Hast thou considered that this fig-tree is not acknowledged\nof God to be his, but is denied to be of his planting, and of his\nbringing unto his wedding? Dost not thou see that thou art called\na thief and a robber, that hast either climbed up to, or crept\nin at another place than the door? Dost thou not hear that there\nwill be in God's house wooden and earthly professors, and that no\nplace will serve to fit those for hell but the house, the church,\nthe vineyard of God? Barren fig-tree, fruitless Christian, do not\nthine ears tingle?\n\nAnd HE came and sought fruit thereon.\n\nWhen a man hath got a profession, and is crowded into the church\nand house of God, the question is not now, Hath he life, hath he\nright principles? but, Hath he fruit? HE came seeking fruit thereon.\nIt mattereth not who brought thee in hither, whether God or the\ndevil, or thine own vain-glorious heart; but hast thou fruit? Dost\nthou bring forth fruit unto God? And, 'Let every one that nameth\nthe name of' the Lord Jesus 'Christ depart from iniquity' (2 Tim\n2:19). He doth not say, And let every one that hath grace, or let\nthose that have the Spirit of God; but, 'Let every one that nameth\nthe name of' the Lord Jesus 'Christ depart form iniquity.'\n\nWhat do men meddle with religion for? Why do they call themselves\nby the name of the Lord Jesus, if they have not the grace of God,\nif they have not the Spirit of Christ? God, therefore, expecteth\nfruit. What do they do in the vineyard? Let them work, or get them\nout; the vineyard must have labourers in it. 'Son, go WORK to-day\nin my vineyard' (Matt 21:28). Wherefore, want of grace and want\nof Spirit will not keep God from seeking fruit. 'And he came and\nsought fruit thereon' (Luke 13:6, 8:8). He requireth that which\nhe seemeth to have. Every man in the vineyard and house of God\npromiseth himself, professeth to others, and would have all men\ntake it for granted, that a heavenly principle is in him, why then\nshould not God seek fruit?\n\nAs for them, therefore, that will retain the name of Christians,\nfearing God, and yet make no conscience of bringing forth fruit to\nhim, he saith to such, Away! 'As for you,--Go ye, serve ye every\none his idols, and hereafter also, if ye will not hearken unto me,'\n&c. (Eze 20:39). Barren fig-tree, dost thou hear? God expecteth\nfruit, God calls for fruit, yea, God will shortly come seeking fruit\non this barren fig-tree. Barren fig-tree, either bear fruit, or\ngo out of the vineyard; and yet then thy case will be unspeakably\ndamnable. Yea, let me add, if thou shalt neither bear fruit nor\ndepart, God will take his name out of thy mouth (Jer 44:26). He\nwill have fruit. And I say further, if thou wilt do neither, yet\nGod in justice and righteousness will still come for fruit. And\nit will be in vain for thee to count this austerity. He will reap\nwhere he hath not sowed, and gather where he hath not strewed\n(Matt 25:24-26). Barren fig-tree, dost thou hear?\n\nQuest. What if a man have no grace?\n\nAnsw. Yes, seeing he hath a profession.\n\nAnd he came and sought fruit THEREON.\n\nA church, then, and a profession, are not places where the workers\nof iniquity may hide themselves and sins from God. Some of old\nthought that because they could cry, 'The temple of the Lord, the\ntemple of the Lord!' that therefore they were delivered, or had a\ndispensation to do the abominations which they committed, as some\nin our days; for who, say they, have a right to the creatures, if\nnot Christians, if not professors, if not church members? And, from\nthis conclusion, let go the reins of their inordinate affections\nafter pride, ambition, gluttony; pampering themselves without fear\n(Jude 12), daubing themselves with the lust-provoking fashions\nof the times; to walk with stretched out necks, naked breasts,\nfrizzled fore-tops, wanton gestures, in gorgeous apparel, mixed\nwith gold and pearl, and costly array.[6] I will not here make\ninspection into their lives, their carriages at home, in their\ncorners and secret holes; but certainly, persons thus spirited,\nthus principled, and thus inclined, have but empty boughs, boughs\nthat want the fruit that God expects, and that God will come down\nto seek.\n\nBarren fig-tree, thou art not licensed by thy profession, nor by\nthe Lord of the vineyard, to bear these clusters of Gomorrah;\nneither shall the vineyard, nor thy being crowded among the trees\nthere, shelter thee from the sight of the eye of God. Many make\nreligion their cloak, and Christ their stalking-horse, and by that\nmeans cover themselves and hide their own wickedness from men;\nbut God seeth their hearts, hath his print upon the heels of their\nfeet, and pondereth all their goings; and at last, when their\niniquity is found to be hateful, he will either smite them with\nhardness of heart, and so leave them, or awaken them to bring forth\nfruit. Fruit he looks for, seeks, and expects, barren fig-tree!\n\nBut what! come into the presence of God to sin! What! come into\nthe presence of God to hide thy sin! Alas, man! the church is God's\ngarden, and Christ Jesus is the great Apostle and High-priest of\nour profession. What! come into the house that is called by my\nname! into the place where mine honour dwelleth! (Psa 26:8). Where\nmine eyes and heart are continually! (1 Kings 9:3). What! come\nthere to sin, to hide thy sin, to cloak thy sin! His plants are\nan orchard with pleasant fruits (Cant 4:13). And every time he\ngoeth into his garden, it is to see the fruits of the valley, and\nto 'see if the vine flourished, and the pomegranates budded.'\n\nYea, saith he, he came seeking fruit on this fig-tree. The church is\nthe place of God's delight, where he ever desires to be: there he\nis night and day. He is there to seek for fruit, to seek for fruit\nof all and every tree in the garden. Wherefore, assure thyself,\nO fruitless one, that thy ways must needs be open before the eyes\nof the Lord. One black sheep is soon espied, although in company\nwith many; that is taken with the first cast of the eye; its\ndifferent colour still betrays it. I say, therefore, a church and\na profession are not places where the workers of iniquity may hide\nthemselves from God that seeks for fruit. 'My vineyard,' saith\nGod, 'which is mine, is before me' (Cant 8:12).\n\nAnd he came and sought fruit thereon, AND FOUND NONE.\n\nBarren fig-tree, hearken; the continual non-bearing of fruit is\na dreadful sign that thou art to come to a dreadful end, as the\nwinding up of this parable concludeth.\n\n'AND FOUND NONE.' None at all, or none to God's liking; for when\nhe saith, 'He came seeking fruit thereon,' he means 'fruit meet\nfor God,' pleasant fruit, fruit good and sweet (Heb 6). Alas! it\nis not any fruit will serve; bad fruit is counted none. 'Every\ntree which bringeth not forth good fruit is hewn down, and cast\ninto the fire' (Matt 3:10).\n\nFirst. There is a fruit among professors that withers, and so never\ncomes to be ripe; a fruit that is smitten in the growth, and comes\nnot to maturity; and this is reckoned no fruit. This fruit those\nprofessors bear that have many fair beginnings, or blossoms; that\nmake many fair offers of repentance and amendment; that begin to\npray, to resolve, and to break off their sins by righteousness, but\nstop at those beginnings, and bring not fruit forth to perfection.\nThis man's fruit is withered, wrinkled, smitten fruit, and is in\neffect no fruit at all.\n\nSecond. There is a hasty fruit, such as is the 'corn upon the\nhouse-top' (Psa 129:6); or that which springs up on the dung-hill,\nthat runs up suddenly, violently, with great stalks and big show,\nand yet at last proves empty of kernel. This fruit is to be found\nin those professors that on a sudden are so awakened, so convinced,\nand so affected with their condition that they shake the whole\nfamily, the endship,[7] the whole town. For a while they cry\nhastily, vehemently, dolefully, mournfully, and yet all is but a\npang, an agony, a fit, they bring not forth fruit with patience.\nThese are called those hasty fruits that 'shall be a fading flower'\n(Isa 28:4).\n\nThird. There is a fruit that is vile and ill-tasted, how long\nsoever it be in growing; the root is dried, and cannot convey a\nsufficiency of sap to the branches, to ripen the fruit (Jer 24).\nThese are the fruits of such professors whose hearts are estranged\nfrom communion with the Holy Ghost, whose fruit groweth from\nthemselves, from their parts, gifts, strength of wit, natural or\nmoral principles. These, notwithstanding they bring forth fruit,\nare called empty vines, such as bring not forth fruit to God.\n'Their root is dried up, they shall bear no fruit; yea, though\nthey bring forth, yet will I slay even the beloved fruit of their\nwomb' (Hosea 9:16).\n\nFourth. There is a fruit that is wild. 'I looked for grapes and\nit brought forth wild grapes' (Isa 5:4). I observe, that as there\nare trees and herbs that are wholly right and noble, fit indeed\nfor the vineyard; so there are also their semblance, but wild;\nnot right, but ignoble. There is the grape, and the wild grape;\nthe vine, and the wild vine; the rose, and canker rose; flowers\nand wild flowers; the apple, and the wild apple which we call the\ncrab. Now, fruit from these wild things, however they may please\nthe children to play with, yet the prudent and grave count them\nof little or no value. There are also in the world a generation\nof professors that, notwithstanding their profession, are wild\nby nature; yea, such as were never cut out, or off, from the wild\nolive-tree, nor never yet planted into the good olive-tree. Now,\nthese can bring nothing forth but wild olive berries, they cannot\nbring forth fruit unto God. Such are all those that have lightly\ntaken up a profession, and crept into the vineyard without a new\nbirth, and the blessing of regeneration.\n\nFifth. There is also untimely fruit: 'Even as a fig-tree casteth\nher untimely figs' (Rev 6, 13). Fruit out of season, and so no\nfruit to God's liking. There are two sorts of professors subject\nto bring forth untimely fruit: 1. They that bring forth fruit too\nsoon; 2. They that bring forth fruit too late.\n\n1. They that bring forth too soon. They are such as at present\nreceive the Word with joy; and anon, before they have root\ndownwards, they thrust forth upwards; but having not root, when\nthe sun ariseth, they are smitten, and miserably die without fruit.\nThese professors are those light and inconsiderate ones that think\nnothing but peace will attend the gospel; and so anon rejoice at\nthe tidings, without foreseeing the evil. Wherefore, when the evil\ncomes, being unarmed, and so not able to stand any longer, they\ndie, and are withered, and bring forth no fruit. 'He that received\nthe seed into stony places, the same is he that heareth the Word,\nand anon with joy receiveth it; yet hath he not root in himself,\nbut dureth for a while; for when tribulation or persecution ariseth\nbecause of the Word, by and by he is offended' (Matt 13:20,21).\nThere is, in Isaiah 28:4, mention made of some 'whose glorious\nbeauty shall be a fading flower,' because it is 'fruit before the\nsummer.' Both these are untimely fruit.\n\n2. They also bring forth untimely fruit that stay till the season\nis over. God will have his fruit in his season; I say, he will\nreceive them of such men as shall render them to him in their\nseasons (Matt 21:41). The missing of the season is dangerous;\nstaying till the door is shut is dangerous (Matt 25:10,11). Many\nthere be that come not till the flood of God's anger is raised,\nand too deep for them to wade through; 'Surely in the floods of\ngreat waters they shall not come nigh unto him' (Psa 32:6). Esau\nAFTERWARDS is fearful: 'For ye know how that afterward, when he\nwould have inherited the blessing, he was rejected; for he found\nno place of repentance, though he sought it carefully with tears'\n(Heb 12:17).\n\nSo the children of Israel, they brought to God the fruits of\nobedience too late; their 'Lo, we be here' came too late (Num\n14:40-42); their 'We will go up' came too late (Num 14:40-44).\nThe Lord had sworn before, 'that they should not possess the land'\n(Matt 25:10, 27:5). All these are such as bring forth untimely fruit\n(Heb 12:17; Luke 13:25-27). It is the hard hap of the reprobate\nto do all things too late; to be sensible of his want of grace too\nlate; to be sorry for sin too late; to seek repentance too late;\nto ask for mercy, and to desire to go to glory too late.\n\nThus you see, 1. That fruit smitten in the growth, that withereth,\nand that comes not to maturity, is no fruit. 2. That hasty fruit,\nsuch as 'the grass upon the house-top,' withereth also before it\ngroweth up, and is no fruit (Psa 129:6). 3. That the fruit that is\nvile, and ill-tasted, is no fruit. That wild fruit, wild grapes,\nare no fruit (Rev 6). That untimely fruit, such as comes too soon,\nor that comes too late, such as come not in their season, are no\nfruit.\n\nAnd he came and sought FRUIT thereon, and found none.\n\nNothing will do but fruit; he looked for grapes. 'When the time\nof the fruit drew near, he sent his servants to the husbandmen,\nthat they might receive the fruits of it' (Matt 21:34).\n\nQuest. But what fruit doth God expect?\n\nAnsw. Good fruit. 'Every tree that bringeth not forth good fruit,\nis hewn down' (Matt 7:19). Now, before the fruit can be good, the\ntree must be good; for good fruit makes not a good tree, but a 'good\ntree bringeth forth good fruit. Do men gather grapes of thorns,\nor figs of thistles?' A man must be good, else he can bring forth\nno good fruit; he must have righteousness imputed, that he may\nstand good in God;'s sight from the curse of his law; he must have a\nprinciple of righteousness in his soul, else how should he bring\nforth good fruits? and hence it is, that a Christian's fruits are\ncalled 'the fruits of the Spirit, the fruits of righteousness,\nwhich are by Jesus Christ' (Gal 5:22,23; Phil 1:11). The fruits\nof the Spirit, therefore the Spirit must be there; the fruits of\nrighteousness, therefore righteousness must first be there. But\nto particularize in a few things briefly:--\n\nFirst. God expecteth fruit that will answer, and be worthy of\nthe repentance which thou feignest thyself to have. Every one in\na profession, and that hath crowded into the vineyard, pretendeth\nto repentance; now of every such soul, God expecteth that the fruits\nof repentance be found to attend them. 'Bring forth, therefore,\nfruits meet for repentance,' or answerable to thy profession of\nthe doctrine of repentance (Matt 3:8). Barren fig-tree, seeing\nthou art a professor, and art got into the vineyard, thou standest\nbefore the Lord of the vineyard as one of the trees of the garden;\nwherefore he looketh for fruit from thee, as from the rest of\nthe trees in the vineyard; fruits, I say, and such as may declare\nthee in heart and life one that hath made sound profession of\nrepentance. By thy profession thou hast said, I am sensible of\nthe evil of sin. Now then, live such a life as declares that thou\nart sensible of the evil of sin. By thy profession thou hast said,\nI am sorry for my sin. Why, then, live such a life as may declare\nthis sorrow. By thy profession thou hast said, I am ashamed of my\nsin; yea, but live such a life, that men by that may see thy shame\nfor sin (Psa 38:18; Jer 31:19). By thy profession thou sayest,\nI have turned from, left off, and am become an enemy to every\nappearance of evil (1 Thess 5:22). Ah! but doth thy life and\nconversation declare thee to be such an one? Take heed, barren\nfig-tree, lest thy life should give thy profession the lie. I say\nagain, take heed, for God himself will come for fruit. 'And he\nsought fruit thereon.'\n\nYou have some professors that are only saints before men when\nthey are abroad, but are devils and vipers at home; saints by\nprofession, but devils by practice; saints in word, but sinners in\nheart and life. These men may have the profession, but they want\nthe fruits that become repentance.[8]\n\nBarren fig-tree, can it be imagined that those that paint themselves\ndid ever repent of their pride? or that those that pursue this\nworld did ever repent of their covetousness? or that those that\nwalk with wanton eyes did ever repent of their fleshly lusts? Where,\nbarren fig-tree, is the fruit of these people's repentance? Nay,\ndo they not rather declare to the world that they have repented\nof their profession? Their fruits look as if they had. Their pride\nsaith they have repented of their humility. Their covetousness\ndeclareth that they are weary of depending upon God; and doth not\nthy wanton actions declare that thou abhorrest chastity? Where is\nthy fruit, barren fig-tree? Repentance is not only a sorrow, and\na shame for, but a turning from sin to God; it is called 'repentance\nfrom dead works' (Heb 6:1). Hast thou that 'godly sorrow' that\n'worketh repentance to salvation, not to be repented of?' (2 Cor\n7:10,11). How dost thou show thy carefulness, and clearing of\nthyself; thy indignation against sin; they fear of offending; thy\nvehement desire to walk with God; thy zeal for his name and glory\nin the world? And what revenge hast thou in thy heart against\nevery thought of disobedience?\n\nBut where is the fruit of this repentance? Where is thy watching,\nthy fasting, thy praying against the remainders of corruption?\nWhere is thy self-abhorrence, thy blushing before God, for the\nsin that is yet behind? Where is thy tenderness of the name of\nGod and his ways? Where is thy self-denial and contentment? How\ndost thou show before men the truth of thy turning to God? Hast\nthou 'renounced the hidden things of dishonesty, not walking in\ncraftiness?' Canst thou commend thyself 'to every man's conscience\nin the sight of God?' (2 Cor 4:2).\n\nSecond. God expecteth fruits that shall answer that faith which\nthou makest profession of. The professor that is got into the\nvineyard of God doth feign that he hath the faith, the faith most\nholy, the faith of God's elect. Ah! but where are thy fruits,\nbarren fig-tree? The faith of the Romans was 'spoken of throughout\nthe whole world' (Rom 1:8). And the Thessalonians' faith grew\nexceedingly (2 Thess 1:3).\n\nThou professest to believe thou hast a share in another world:\nhast thou let got THIS, barren fig-tree? Thou professest thou\nbelievest in Christ: is he thy joy, and the life of thy soul? Yea,\nwhat conformity unto him, to his sorrows and sufferings? What\nresemblance hath his crying, and groaning, and bleeding, and dying,\nwrought in thee? Dost thou 'bear about in thy body the dying of\nthe Lord Jesus?' and is also the life of Jesus 'made manifest in\nthy mortal body?' (2 Cor 4:10,11). Barren fig-tree, 'show me thy\nfaith by thy works.' 'Show out of a good conversation thy works\nwith meekness of wisdom' (James 2:18, 3:13). What fruit, barren\nfig-tree, what degree of heart holiness? for faith purifies the\nheart (Acts 15:9). What love to the Lord Jesus? for 'faith worketh\nby love' (Gal 5:6).\n\nThird. God expecteth fruits according to the seasons of grace thou\nart under, according to the rain that cometh upon thee. Perhaps thou\nart planted in a good soil, by great waters, that thou mightest\nbring forth branches, and bear fruit; that thou mightest be a\ngoodly vine or fig-tree. Shall he not therefore seek for fruit,\nfor fruit answerable to the means? Barren fig-tree, God expects\nit, and will find it too, if ever he bless thee. 'For the earth\nwhich drinketh in the rain that cometh oft upon it, and bringeth\nforth herbs meet for them by whom it is dressed, receiveth blessing\nfrom God: but that which beareth thorns and briars is rejected,\nand is nigh unto cursing, whose end is to be burned' (Heb 6:7,8).\n\nBarren soul, how many showers of grace, how many dews from heaven,\nhow many times have the silver streams of the city of God run\ngliding by thy roots, to cause thee to bring forth fruit! These\nshowers and streams, and the drops that hang upon thy boughs, will\nall be accounted for; and will they not testify against thee that\nthou oughtest, of right, to be burned? Hear and tremble, O thou\nbarren professor! Fruits that become thy profession of the gospel,\nthe God of heaven expecteth. The gospel hath in it the forgiveness\nof sins, the kingdom of heaven, and eternal life; but what fruit\nhath thy profession of a belief of these things put forth in thy\nheart and life? Hast thou given thyself to the Lord? and is all\nthat thou hast to be ventured for his name in this world? Dost thou\nwalk like one that is bought with a price, even with the price of\nprecious blood?\n\nFourth. The fruit that God expecteth is such as is meet for himself;\nfruit that may glorify God. God's trees are trees of righteousness,\nthe planting of the Lord, that he may be glorified; fruit that\ntasteth of heaven, abundance of such fruit. For 'herein,' saith\nChrist, 'is my Father glorified, that ye bear much fruit' (John\n15:8). Fruits of all kinds, new and old; the fruits of the Spirit\nare in all goodness, and righteousness, and truth. Fruits before\nthe world, fruits before the saints, fruits before God, fruits\nbefore angels.\n\nO my brethren, 'what manner of persons ought we to be,' who have\nsubscribed to the Lord, and have called ourselves by the name of\nIsrael? 'One shall say I am the Lord's; and another shall call\nhimself by the name of Jacob; and another shall subscribe with\nhis hand unto the Lord, and surname himself by the name of Israel'\n(Isa 44:5). Barren fig-tree, hast thou subscribed, hast thou\ncalled thyself by the name of Jacob, and surnamed thyself by the\nname of Israel? All this thou pretendest to, who art got into the\nvineyard, who art placed among the trees of the garden of God.\nGod doth therefore look for such fruit as is worthy of his name,\nas is meet for him; as the apostle saith, 'we should walk worthy\nof God'; that is, so as we may show in every place that the presence\nof God is with us, his fear in us, and his majesty and authority\nupon our actions. Fruits meet for him, such a dependence upon him,\nsuch trust in his word, such satisfaction in his presence, such\na trusting of him with all my concerns, and such delight in the\nenjoyment of him, that may demonstrate that his fear is in my\nheart, that my soul is wrapped up in his things, and that my body,\nand soul, and estate, and all, are in truth, through his grace,\nat his dispose, fruit meet for him. Hearty thanks, and blessing\nGod for Jesus Christ, for his good word, for his free grace, for\nthe discovery of himself in Christ to the soul, secret longing\nafter another world, fruit meet for him. Liberality to the poor\nsaints, to the poor world; a life in word and deed exemplary;\na patient and quiet enduring of all things, till I have done and\nsuffered the whole will of God, which he hath appointed for me.\n'That on the good ground are they which, in an honest and good\nheart, having heard the word, keep it, and bring forth fruit with\npatience' (Luke 8:15). This is bringing forth fruit unto God;\nhaving our 'fruit unto holiness, and the end everlasting life'\n(Rom 7:4, 6:22, 14:8).\n\nFifth. The Lord expects fruit becoming the vineyard of God. 'The\nvineyard,' saith he, 'in a very fruitful hill': witness the fruit\nbrought forth in all ages (Isa 5:1). The most barren trees that\never grew in the wood of this world, when planted in this vineyard\nby the God of heaven, what fruit to Godward have they brought\nforth! 'Abel offered the more excellent sacrifice' (Heb 11:4).\nEnoch walked with God three hundred years (Heb 11:5). Noah, by\nhis life of faith, 'condemned the world, and became heir of the\nrighteousness which is by faith' (Heb 11:7). Abraham left his\ncountry, and went out after God, not knowing whither he went (Heb\n11:8). Moses left a kingdom, and run the hazard of the wrath of the\nking, for the love he had to God and Christ. What shall I say of\nthem who had trials, 'not accepting deliverance, that they might\nobtain a better resurrection? They were stoned; they were sawn\nasunder; were tempted; were slain with the sword; they wandered\nabout in sheep-skins and goat-skins, being destitute, afflicted,\ntormented' (Heb 11:35-37). Peter left his father, ship, and nets\n(Matt 4:18-20). Paul turned off from the feet of Gamaliel. Men\nbrought their goods and possessions (the price of them) and cast\nit down at the apostle's feet (Acts 19:18-20). And others brought\ntheir books together, and burned them; curious books, though they\nwere worth fifty thousand pieces of silver. I could add how many\nwillingly offered themselves in all ages, and their all, for the\nworthy name of the Lord Jesus, to be racked, starved, hanged,\nburned, drowned, pulled in pieces, and a thousand calamities.[9]\nBarren fig-tree, the vineyard of God hath been a fruitful place.\nWhat dost thou there? What dost thou bear? God expects fruit\naccording to, or becoming the soil of the vineyard.\n\nSixth. The fruit which God expecteth is such as becometh God's\nhusbandry and labour. The vineyard is God's husbandry, or tillage. 'I\nam the true vine,' saith Christ, 'and my Father is the husbandman'\n(John 15:1). And again, 'Ye are God's husbandry, ye are God's\nbuilding' (1 Cor 3:9). The vineyard; God fences it, God gathereth\nout the stones, God builds the tower, and the wine-press in the\nmidst thereof. Here is labour, here is protection, here is removing\nof hindrances, here is convenient purgation, and all that there\nmight be fruit.\n\nBarren fig-tree, what fruit hast thou? Hast thou fruit becoming\nthe care of God, the protection of God, the wisdom of God, the\npatience and husbandry of God? It is the fruit of the vineyard\nthat is either the shame or the praise of the husbandman. 'I went\nby the field of the slothful,' saith Solomon, 'and by the vineyard\nof the man void of understanding; and lo, it was all grown over with\nthorns, and nettles had covered the face thereof' (Prov 34:30-32).\n\nBarren fig-tree, if men should make a judgment of the care, and\npains, and labour of God in his church, by the fruit that thou\nbringest forth, what might they say? Is he not slothful, is not he\ncareless, is he not without discretion? O! thy thorns, thy nettles,\nthy barren heart and barren life, is a continual provocation to\nthe eyes of his glory, as likewise a dishonour to the glory of\nhis grace.\n\nBarren fig-tree, hast thou heard all these things? I will add yet\none more.\n\n'And he came and sought fruit thereon.'\n\nThe question is not now, What thou thinkest of thyself, nor what\nall the people of God think of thee, but what thou shalt be found\nin that day when God shall search thy boughs for fruit? When\nSodom was to be searched for righteous men, God would not, in that\nmatter, trust his faithful servant Abraham; but still, as Abraham\ninterceded, God answered, 'If I find fifty,--or forty and five\nthere, I will not destroy the city' (Gen 18:20-28). Barren fig-tree,\nwhat sayest thou? God will come down to see, God will make search\nfor fruit himself.\n\n'And he came and sought fruit thereon, and found none. Then said\nhe unto the dresser of the vineyard, Behold, these three years I\ncome seeking fruit on this fig-tree, and find none; cut it down,\nwhy cumbereth it the ground?'\n\nThese words are the effects of God's search into the boughs of\na barren fig-tree; he sought fruit, and found none--none to his\nliking, none pleasant and good. Therefore, first, he complains of\nthe want thereof to the dresser; calls him to come, and see, and\ntake notice of the tree; then signifieth his pleasure: he will\nhave it removed, taken away, cut down from cumbering the ground.\n\nObserve, The barren fig-tree is the object of God's displeasure;\nGod cannot bear with a fruitless professor.\n\nTHEN said he, &c.\n\nTHEN, after this provocation; then, after he had sought and found\nno fruit, then. This word, THEN, doth show us a kind of an inward\ndisquietness; as he saith also in another place, upon a like\nprovocation. 'THEN the anger of the Lord, and his jealousy, shall\nsmoke against that man, and all the curses that are written in\nthis book shall lie upon him, and the Lord shall blot out his name\nfrom under heaven' (Deut 29:18-20).\n\nTHEN; it intimateth that he was now come to a point, to a resolution\nwhat to do with this fig-tree. 'Then said he to the dresser of\nthis vineyard,' that is, to Jesus Christ, 'behold,' as much as\nto say, come hither, here is a fig-tree in my vineyard, here is\na professor in my church, that is barren, that beareth no fruit.\n\nObserve, However the barren professor thinks of himself on earth,\nthe Lord cries out in heaven against him. 'And now go to, I will\ntell you what I will do to my vineyard: I will take away the hedge\nthereof, and it shall be eaten up; and I will break down the wall\nthereof, and it shall be trodden down' (Isa 5:5).\n\n'Behold, THESE THREE YEARS I come seeking fruit.'\n\nObserve, 'THESE THREE YEARS.' God cries out that this patience is\nabused, that his forbearance is abused. Behold, these three years\nI have waited, forborne; these three years I have deferred mine\nanger. 'Therefore will I stretch out my hand against thee, and\ndestroy thee; I am weary with repenting' (Jer 15:6). 'These three\nyears.' Observe, God layeth up all the time; I say, a remembrance\nof all the time that a barren fig-tree, or a fruitless professor,\nmisspendeth in this world. As he saith also of Israel of old,\n'forty years long was I grieved with this generation' (Psa 95:10).\n\n'These three years,' &c. These three seasons: Observe, God remembers\nhow many seasons thou hast misspent: for these three years signify\nso many seasons. And when the time of fruit drew nigh, that is,\nabout the season they begin to be ripe, or that according to the\nseason might so have been. Barren fig-tree, thou hast had time,\nseasons, sermons, ministers, afflictions, judgments, mercies, and\nwhat not; and yet hast not been fruitful. Thou hast had awakenings,\nreproofs, threatenings, comforts, and yet hast not been fruitful.\nThou hast had patterns, examples, citations, provocations, and\nyet has not been fruitful. Well, God hath laid up thy three years\nwith himself. He remembers every time, every season, every sermon,\nevery minister, affliction, judgment, mercy, awakening, pattern,\nexample, citation, provocation; he remembers all. As he said of\nIsrael of old, 'They have tempted me now these ten times, and have\nnot hearkened to my voice' (Num 14:22). And again, 'I remember\nall their wickedness' (Hosea 7:2).\n\n'These three years,' &c. He seeks for the fruit of every season.\nHe will not that any of his sermons, ministers, afflictions,\njudgments, or mercies, should be lost, or stand for insignificant\nthings; he will have according to the benefit bestowed. (2 Chron\n32:24,25). He hath not done without a cause all that he hath done,\nand therefore he looketh for fruit (Eze 14:23). Look to it, barren\nfig-tree.[10]\n\nI came 'SEEKING' fruit.\n\nObserve, This word 'SEEKING' signifies a narrow search; for when\na man seeks for fruit on a tree, he goes round it and round it;\nnow looking into this bough, and then into that; he peeks into\nthe inmost boughs, and the lowermost boughs, if perhaps fruit may\nbe thereon. Barren fig-tree, God will look into all thy boughs,\nhe will be with thee in thy bed-fruits, thy midnight-fruits, thy\ncloset-fruits, thy family-fruits, thy conversation-fruits, to see\nif there be any among all these that are fit for, or worthy of\nthe name of the God of heaven. He sees 'what the ancients of the\nhouse of Israel do in the dark' (Eze 8:12). 'All things are naked\nand opened unto the eyes of him with whom we have to do' (Heb\n4:12,13).\n\nSeeking fruit on 'THIS' fig-tree.\n\nI told you before, that he keeps in remembrance the times and\nseasons that the barren professor had wickedly misspent. Now,\nforasmuch as he also pointeth out the fig-tree, THIS fig-tree,\nit showeth that the barren professor, above all professors, is\na continual odium in the eyes of God. This fig-tree, 'this man\nConiah' (Jer 22:28). This people draw nigh me with their mouth,\nbut have removed their hearts far from me. God knows who they are\namong all the thousands of Israel that are the barren and fruitless\nprofessors; his lot will fall upon the head of Achan, though he be\nhid among six hundred thousand men. 'And he brought his household,\nman by man, and Achan, the son of Carmi, the son of Zabdi, the son\nof Zera, of the tribe of Judah, was taken' (Josh 7:17,18). This\nis the Achan, this is the fig-tree, this is the barren professor!\n\nThere is a man hath a hundred trees in his vineyard, and at the\ntime of the season, he walketh into his vineyard to see how the\ntrees flourish; and as he goes, and views, and prys, and observes\nhow they are hanged with fruit, behold, he cometh to one where\nhe findeth naught but leaves. Now he makes a stand; looks upon it\nagain and again; he looks also here and there, above and below;\nand if after all this seeking, he finds nothing but leaves thereon,\nthen he begins to cast in his mind, how he may know this tree next\nyear; what stands next it, or how far it is off the hedge? But if\nthere be nothing there that may be as a mark to know it by, then\nhe takes his hook, and giveth it a private mark--'And the Lord\nset a mark upon Cain' (Gen 4), saying, Go thy ways, fruitless\nfig-tree, thou hast spent this season in vain. Yet doth he not\ncut it down, I will try it another year: may be this was not a\nhitting[11] season. Therefore he comes again next year, to see if\nnow it have fruit; but as he found it before, so he finds it now,\nbarren, barren, every year barren; he looks again, but finds no\nfruit. Now he begins to have second thoughts, How! neither hit\nlast year nor this? Surely the barrenness is not in the season;\nsure the fault is in the tree; however, I will spare it this year\nalso, but will give it a second mark; and it may be he toucheth\nit with a hot iron, because he begins to be angry.\n\nWell, at the third season he comes again for fruit, but the third\nyear is like the first and second; no fruit yet; it only cumbereth\nthe ground. What now must be done with this fig-tree? Why, the\nLord will lop its boughs with terror; yea, the thickets of those\nprofessors with iron. I have waited, saith God, these three\nyears; I have missed of fruit these three years; it hath been a\ncumber-ground these three years; cut it down. Precept hath been\nupon precept, and line upon line, one year after another, for\nthese three years, but no fruit can be seen; I find none, fetch\nout the axe! I am sure THIS is the fig-tree, I know it from the\nfirst year; barrenness was its sign then, barrenness is its sign\nnow; make it fit for the fire! Behold, 'now also the axe is laid\nunto the root of the trees: therefore, every tree that bringeth\nnot forth good fruit, is hewn down, and cast into the fire' (Matt\n3:10).\n\nObserve, my brethren, God's heart cannot stand towards a barren\nfig-tree. You know thus it is with yourselves. If you have a tree\nin your orchard or vineyard that doth only cumber the ground, you\ncannot look upon that tree with pleasure, with complacency and\ndelight. No; if you do but go by it, if you do but cast your eye\nupon it: yea, if you do but think of that tree, you threaten it\nin your heart, saying, I will hew thee down shortly; I will to\nthe fire with thee shortly: and it is in vain for any to think of\npersuading of you to show favour to the barren fig-tree; and if\nthey should persuade, your answer is irresistible, It yields me\nno profit, it takes up room and doth no good; a better may grow\nin its room.\n\nCut it down.\n\nThus, when the godly among the Jews made prayers that rebellious\nIsrael might not be cast out of the vineyard, what saith the\nanswer of God? (Jer 14:17). 'Though Moses and Samuel stood before\nme, yet my mind could not be toward this people': wherefore 'cast\nthem out of my sight, and let them go forth' (Jer 15:1).\n\nWhat a resolution is here! Moses and Samuel could do almost anything\nwith God in prayer. How many times did Moses by prayer turn away\nGod's judgments from even Pharaoh himself! yea, how many times\ndid he by prayer preserve Israel, when in the wilderness, from the\nanger and wrath of God! (Psa 106:23). Samuel is reckoned excellent\nthis way, yea, so excellent, that when Israel had done that fearful\nthing as to reject the Lord, and choose them another king, he\nprayed, and the Lord spared, and forgave them (1 Sam 12). But yet\nneither Moses nor Samuel can save a barren fig-tree. No; though\nMoses and Samuel stood before me, that is, pleading, arguing,\ninterceding, supplicating, and beseeching, yet could they not\nincline mine heart to this people.\n\nCut it down.\n\n'Ay, but Lord, it is a fig-tree, a fig-tree!' If it was a thorn,\nor a bramble, or a thistle, the matter would not be much; but it\nis a fig-tree, or a vine. Well, but mark the answer of God, 'Son\nof man, What is the vine-tree more than any tree, or than a branch\nwhich is among the trees of the forest? Shall wood be taken thereof\nto do any work? or will men take a pin of it to hang any vessel\nthereon?' (Eze 15:2,3). If trees that are set, or planted for\nfruit, bring not forth that fruit, there is betwixt them and the\ntrees of the forest no betterment at all, unless the betterment\nlieth in the trees of the wood, for they are fit to build withal;\nbut a fig-tree, or a vine, if they bring not forth fruit, yea,\ngood fruit, they are fit for nothing at all, but to be cut down\nand prepared for the fire; and so the prophet goes on, 'Behold,\nit is cast into the fire for fuel.' If it serve not for fruit it\nwill serve for fuel, and so 'the fire devoureth both the ends of\nit, and the midst of it is burnt.'\n\nAy, but these fig-trees and vines are church-members, inhabiters\nof Jerusalem. So was the fig-tree mentioned in the text. But what\nanswer hath God prepared for these objections? Why, 'Thus saith\nthe Lord God, As the vine-tree among the trees of the forest, which\nI have given to the fire for fuel; so will I give the inhabitants\nof Jerusalem; and I will set my face against them, they shall go\nout from one fire, and another fire shall devour them' (Eze 15:6,7).\n\nCut it down.\n\nThe woman that delighteth in her garden, if she have a slip there,\nsuppose, if it was fruitful, she would not take five pounds for\nit; yet if it bear no fruit, if it wither, and dwindle, and die,\nand turn cumber-ground only, it may not stand in her garden.\nGardens and vineyards are places for fruit, for fruit according\nto the nature of the plant or flowers. Suppose such a slip as I\ntold you of before should be in your garden, and there die, would\nyou let it abide in your garden? No; away with it, away with it!\nThe woman comes into her garden towards the spring, where first\nshe gives it a slight cast with her eye, then she sets to gathering\nout the weeds, and nettles, and stones; takes a besom and sweeps\nthe walks; this done, she falls to prying into her herbs and\nslips, to see if they live, to see if they are likely to grow.\nNow, if she comes to one that is dead, that she is confident will\nnot grow, up she pulls that, and makes to the heap of rubbish with\nit, where she despisingly casts it down, and valueth it no more\nthan a nettle, or a weed, or than the dust she hath swept out of\nher walks. Yea, if any that see her should say, Why do you so? the\nanswer is ready. It is dead, it is dead at root; if I had let it\nstand it would but have cumbered the ground. The strange slips,\nand also the dead ones, they must be 'a heap in the day of grief,\nand of desperate sorrow' (Isa 17:10,11).\n\nCut it down.\n\nThere are two manner of cuttings down; First. When a man is cast\nout of the vineyard. Second. When a man is cast out of the world.\n\nFirst. When a man is cast out of the vineyard. And that is done\ntwo ways; 1. By an immediate hand of God. 2. By the church's due\nexecution of the laws and censures which Christ for that purpose\nhas left with his church.\n\n1. God cuts down the barren fig-tree by an immediate hand, smiting\nhis roots, blasting his branches, and so takes him away from among\nhis people. 'Every branch,' saith Christ, 'that beareth not fruit\nin me, he,' my Father, 'taketh away' (John 15:2). He taketh him\nout of the church, he taketh him away from the godly. There are\ntwo things by which God taketh the barren professor from among\nthe children of God: (1.) Strong delusions. (2.) Open profaneness.\n\n(.1). By strong delusion; such as beguile the soul with damnable\ndoctrines, that swerve from faith and godliness, 'They have chosen\ntheir own ways,' saith God, 'and their soul delighteth in their\nabominations. I also will choose their delusions, and will bring\ntheir fears upon them' (Isa 66:3,4). I will smite them with\nblindness, and hardness of heart, and failing of eyes; and will\nalso suffer the tempter to tempt and affect his hellish designs\nupon them. 'God shall send them strong delusion, that they should\nbelieve a lie: that they all might be damned who believed not the\ntruth, but had pleasure in unrighteousness' (2 Thess 2:10-12).\n\n(2.) Sometimes God takes away a barren professor by open profaneness.\nThere is one hath taken up a profession of that worthy name, the\nLord Jesus Christ; but this profession is but a cloak; he secretly\npractiseth wickedness. He is a glutton, a drunkard, or covetous,\nor unclean. Well, saith God, I will loose the reins of this\nprofessor; I will give him up to his vile affections; I will loose\nthe reins of his lusts before him; he shall be entangled with his\nbeastly lusts; he shall be overcome of ungodly company. Thus they\nthat turn aside to their own crooked ways 'the Lord shall lead\nthem forth with the workers of iniquity' (Psa 125:5). This is\nGod's hand immediately; God is now dealing with this man himself.\nBarren fig-tree, hearken! Thou art crowded into a profession,\nart got among the godly, and there art a scandal to the holy and\nglorious gospel; but withal so cunning that, like the sons of\nZeruiah, thou art too hard for the church; she knows not how to\ndeal with thee. Well, saith God, I will deal with that man myself,\n'I will answer that man by myself.' He that sets up his idols in\nhis heart, and puts the stumbling-block of his iniquity before\nhis face, and yet comes and appears before me, 'I will set my face\nagainst that man, and will make him a sign and a proverb: and I\nwill cut him off from the midst of my people; and ye shall know\nthat I am the Lord' (Eze 14:7,8). But,\n\n2. God doth sometimes cut down the barren fig-tree by the church,\nby the church's due execution of the laws and censures which Christ\nfor that purpose hath left with his church. This is the meaning of\nthat in Matthew 18; 1 Corinthians 5: and that in 1 Timothy 1:20\nupon which now I shall not enlarge, But which way soever God\ndealeth with thee, O thou barren fig-tree, whither by himself\nimmediately, or by his church, it amounts to one and the same;\nfor if timely repentance prevent not, the end of that soul is\ndamnation. They are blasted, and withered, and gathered by men,\nGod's enemies; and at last being cast into the fire burning must\nbe their end. 'That which beareth thorns and briars is nigh unto\ncursing, whose end is to be burned' (Heb 6:8).\n\nSecond. And, again, sometimes by 'Cut it down' God means, cast it\nout of the world. Thus he cut down Nadab and Abihu, when he burned\nthem up with fire from heaven. Thus he cut down Korah, Dathan,\nand Abiram, when he made the earth to swallow them up (Num 3:4,\n16:31-33). Thus he cut down Saul, when he gave him up to fall upon\nthe edge of his own sword, and died (1 Sam 31:4). Thus he cut down\nAnanias, with Sapphira his wife, when he struck them down dead\nin the midst of the congregation (Acts 5:5,10). I might here also\ndiscourse of Absalom, Ahithophel, and Judas, who were all three\nhanged: the first by God's revenging hand, the others were given\nup of God to be their own executioners. These were barren and\nunprofitable fig-trees, such as God took no pleasure in, therefore\nhe commanded to cut them down. The Psalmist saith, 'He shall take\nthem away as with a whirlwind, both living, and in his wrath'\n(Psa 58:9). Barren fig-tree, hearken! God calls for the axe, his\nsword; bring it hither; here is a barren professor. Cut him down,\nwhy cumbereth he the ground?\n\nWhy cumbereth it the ground?\n\nBy these words the Lord suggesteth reasons of his displeasure\nagainst the barren fig-tree; it cumbereth the ground. The Holy\nGhost doth not only take an argument from its barrenness, but\nbecause it is a cumber-ground, therefore cut it down; wherefore it\nmust needs be a provocation. 1. Because, as much as in him lieth,\nhe disappointeth the design of God in planting his vineyard; I\nlooked that it should bring forth fruit. 2. It hath also abused\nhis patience, his long-suffering, his three years' patience. 3. It\nhath also abused his labour, his pains, his care, and providence\nof protection and preservation: for he hedges his vineyard, and\nwalls it about. Cumber-ground, all these things thou abusest! He\nwaters his vineyard, and looks to it night and day; but all these\nthings thou hast abused.\n\nFurther, there are other reasons of God's displeasure; as,\n\nFirst. A cumber-ground is a very mock and reproach of religion, a\nmock and reproach to the ways of God, to the people of God, to the\nWord of God, and to the name of religion. It is expected of all\nhands, that all the trees in the garden of God should be fruitful:\nGod expects fruit, the church expects fruit, the world, even the\nworld, concludes that professors should be fruitful in good works;\nI say, the world expecteth that professors should be better than\nthemselves. But, barren fig-tree, thou disappointest all. Nay, hast\nthou not learned the wicked ones thy ways? Hast thou not learned\nthem to be more wicked by thy example?--but that is by the by. Barren\nfig-tree, thou hast disappointed others, and must be disappointed\nthyself! 'Cut it down, why cumbereth it the ground?'\n\nSecond. The barren fig-tree takes up the room where a better tree\nmight stand; I say, it takes up the room, it keeps, so long as\nit stand where it doth; a fruitful tree out of that place, and\ntherefore it must be cut down. Barren fig-tree, dost thou hear?\nBecause the Jews stood fruitless in the vineyard, therefore, saith\nGod, 'The kingdom of God shall be taken from you,' and given to\na nation that shall render him their fruits in their season (Matt\n21:33-41). The Jews for their barrenness were cut down, and more\nfruitful people put in their room. As Samuel also said to barren\nSaul, 'The Lord hath rent the kingdom from thee, and hath given it\nto a neighbour of thine that is better than thou' (1 Sam 15:28).\nThe unprofitable servant must be cast out, must be cut down (Matt\n25:27).\n\nCumber-ground, how many hopeful, inclinable, forward people, hast\nthou by thy fruitless and unprofitable life, kept out of the vineyard\nof God? For thy sake have the people stumbled at religion; by thy\nlife have they been kept from the love of their own salvation. Thou\nhast been also a means of hardening others, and of quenching and\nkilling weak beginnings. Well, barren fig-tree, look to thyself,\nthou wilt not go to heaven thyself, and them that would, thou\nhinderest; thou must not always cumber the ground, nor always\nhinder the salvation of others. Thou shalt be cut down, and another\nshall be planted in thy room.\n\nThird. The cumber-ground is a sucker; he draws away the heart\nand nourishment from the other trees. Were the cumber ground cut\ndown, the others would be more fruitful; he draws away that fatness\nof the ground to himself, that would make the others more hearty\nand fruitful. 'One sinner destroyeth much good' (Eccl 9:18).\n\nThe cumber-ground is a very drone in the hive, that eats up the\nhoney that should feed the labouring bee; he is a thief in the\ncandle, that wasteth the tallow, but giveth no light; he is the\nunsavoury salt, that is fit for nought but the dunghill. Look to\nit, barren fig-tree!\n\nAnd he answering, said unto him, Lord, let it alone this year also,\ntill I shall dig about it, and dung it; and if it bear fruit, well;\nand if not, then after that, thou shalt cut it down (vv 8,9).\n\nThese are the words of the dresser of the vineyard, who, I told you,\nis Jesus Christ, for he made intercession for the transgressors.\nAnd they contain a petition presented to an offended justice,\npraying, that a little more time and patience might be exercised\ntowards the barren cumber-ground fig-tree.\n\nIn this petition there are six things considerable: 1. That justice\nmight be deferred. O that justice might be deferred! 'Lord, let it\nalone,' &c., a while longer. 2. Here is time prefixed, as a space\nto try if more means will cure a barren fig-tree. 'Lord, let it\nalone this year also.' 3. The means to help it are propounded,\n'until I shall dig about it, and dung it.'[12] 4. Here is also an\ninsinuation of a supposition, that, by thus doing, God's expectation\nmay be answered; 'and if it bear fruit, well.' 5. Here is a\nsupposition that the barren fig-tree may yet abide barren, when\nChrist hath done what he will unto it; 'and if it bear fruit,'\n&c. 6. Here is at last a resolution, that if thou continue barren,\nhewing days will come upon thee; 'and if it bear fruit, well; and\nif not, then after that thou shalt cut it down.' But to proceed\naccording to my former method, by way of exposition.\n\nLord, let it alone this year also.\n\nHere is astonishing grace indeed! astonishing grace, I say, that\nthe Lord Jesus should concern himself with a barren fig-tree; that\nhe should step in to stop the blow from a barren fig-tree! True,\nhe stopped the blow but for a time; but why did he stop it at all?\nWhy did not he fetch out the axe? Why did he not do execution? Why\ndid not he cut it down? Barren fig-tree, it is well for thee that\nthere is a Jesus at God's right hand, a Jesus of that largeness of\nbowels, as to have compassion for a barren fig-tree, else justice\nhad never let thee alone to cumber the ground as thou hast done!\nWhen Israel also had sinned against God, down they had gone, but\nthat Moses stood in the breach. 'Let me alone,' said God to him,\n'that I may consume them' in a moment, 'and I will make of thee a\ngreat nation' (Exo 32:10). Barren fig-tree, dost thou hear? Thou\nknowest not how oft the hand of Divine justice hath been up to\nstrike, and how many years since thou hadst been cut down, had\nnot Jesus caught hold of his Father's axe. Let me alone, let me\nfetch my blow, or 'Cut it down, why cumbereth it the ground?' Wilt\nthou not hear yet, barren fig-tree? Wilt thou provoke still? Thou\nhast wearied men, and provoked the justice of God! And 'will ye\nweary my God also?' (Isa 7:13).\n\nLord, let it alone this year.\n\nLord, a little longer! let us not lose a soul for want of means.\nI will try, I will see if I can make it fruitful, I will not beg\na long life, nor that it might still be barren, and so provoke\nthee. I beg, for the sake of the soul, the immortal soul; Lord,\nspare it one year only, one year longer, this year also. If I do\nany good to it, it will be in little time. Thou shalt not be over\nwearied with waiting; one year and then.\n\nBarren fig-tree, dost thou hear what a striving there is between\nthe vine-dresser and the husbandman, for thy life? 'Cut it down,'\nsays one; 'Lord, spare it,' saith the other. It is a cumber-ground,\nsaith the Father; one year longer, prays the Son. 'Let it alone\nthis year also.'\n\nTill I shall dig about it, and dung it.\n\nThe Lord Jesus by these words supposeth two things, as causes of\nthe want of fruit in a barren fig-tree; and two things he supposeth\nas a remedy.\n\nThe things that are a cause of want of fruit are, First. It is\nearth-bound. Lord, the fig-tree is earth-bound. Second. A want of\nwarmer means, of fatter means. Wherefore, accordingly, he propoundeth\nto loosen the earth; to dig about it. And then to supply it with\ndung.\n\n'To dig about it, and dung it. Lord, let it alone this year also,\nuntil I shall dig about it.' I doubt it is too much ground-bound.\nThe love of this world, and the deceitfulness of riches lie too\nclose to the roots of the heart of this professor (Luke 14). The\nlove of riches, the love of honours, the love of pleasures, are\nthe thorns that choke the word. 'For all that is in the world,\nthe lust of the flesh, and the lust of the eyes, and the pride of\nlife, is not of the Father,' but enmity to God; how then, where\nthese things bind up the heart, can there be fruit brought forth\nto God? (1 John 2:15,16). Barren fig-tree, see how the Lord Jesus,\nby these very words, suggesteth the cause of thy fruitfulessness\nof soul! The things of this world lie too close to thy heart;\nthe earth with its things have bound up thy roots; thou art an\nearth-bound soul, thou art wrapped up in thick clay. 'If any man\nlove the world, the love of the Father is not in him'; how then\ncan he be fruitful in the vineyard? This kept Judas from the fruit\nof caring for the poor (John 12:6). This kept Demas from the fruit\nof self-denial (2 Tim 4:10). And this kept Ananias and Sapphira his\nwife from the goodly fruit of sincerity and truth (Acts 5:5,10).\nWhat shall I say? These are 'foolish and hurtful lusts, which\ndrown men in destruction and perdition; for the love of money is\nthe root of all evil.' How then can good fruit grow from such a\nroot, the root of all evil? 'Which while some coveted after, they\nhave erred from the faith, and pierced themselves through with\nmany sorrows' (1 Tim 6:9,10). It is an evil root, nay, it is the\nroot of all evil. How then can the professor that hath such a\nroot, or a root wrapped up in such earthly things, as the lusts,\nand pleasures, and vanities of this world, bring forth fruit to\nGod?\n\nTill I shall 'DIG' about it.\n\nLord, I will loose his roots, I will dig up this earth, I will\nlay his roots bare; my hand shall be upon him by sickness, by\ndisappointments, by cross providences; I will dig about him until\nhe stands shaking and tottering; until he be ready to fall; then,\nif ever, he will seek to take faster hold. Thus, I say, deals the\nLord Jesus ofttimes with the barren professor; he diggeth about\nhim, he smiteth one blow at his heart, another blow at his lusts,\na third at his pleasures, a fourth at his comforts, another at his\nself-conceitedness. Thus he diggeth about him; this is the way to\ntake bad earth from his roots, and to loosen his roots from the\nearth. Barren fig-tree, see here the care, the love, the labour,\nand way, which the Lord Jesus, the dresser of the vineyard, is\nfain to take with thee, if haply thou mayest be made fruitful.[13]\n\nTill I shall dig about it, and 'DUNG' it.\n\nAs the earth, by binding the roots too closely, may hinder the\ntree's being fruitful, so the want of better means may be also\na cause thereof. And this is more than intimated by the dresser\nof the vineyard; 'Till I shall dig about it and dung it.' I will\nsupply it with a more fruitful ministry, with a warmer word;\nI will give them pastors after mine own heart; I will dung them.\nYou know dung is a more warm, more fat, more hearty, and succouring\nmatter than is commonly the place in which trees are planted.\n\n'I will dig about it, and dung it.' I will bring it under\na heart-awakening ministry; the means of grace shall be fat and\ngood: I will also visit it with heart-awakening, heart-warming,\nheart-encouraging considerations; I will apply warm dung to his\nroots; I will strive with him by my Spirit, and give him some\ntastes of the heavenly gift, and the power of the world to come.\nI am loth to lose him for want of digging. 'Lord, let it alone\nthis year also, till I shall dig about it and dung it.'\n\nAnd if it bear fruit, WELL.\n\nAnd if the fruits of all my labour doth make this fig-tree fruitful,\nI shall count my time, my labour, and means, well bestowed upon\nit; and thou also, O my God, shalt be therewith much delighted;\nfor thou art gracious, and merciful, and repentest thee of the\nevil which thou threatenest to bring upon a people. These words,\ntherefore, inform us, that if a barren fig-tree, a barren professor,\nshall now at last bring forth fruit to God, it shall go well with\nthat professor, it shall go well with that poor soul. His former\nbarrenness, his former tempting of God, his abuse of God's patience\nand long-suffering, his mis-spending year after year, shall now be\nall forgiven him. Yea, God the Father, and our Lord Jesus Christ,\nwill not pass by and forget all, and say, 'Well done,' at the\nlast. When I say to the wicked, O wicked man, thou shalt surely\ndie; if he then do that which is lawful and right, if he walk in\nthe statutes of life, without committing iniquity, he shall surely\nlive, he shall not die (Eze 33).\n\nBarren fig-tree, dost thou hear? the axe is laid to thy roots, the\nLord Jesus prays God to spare thee. Hath he been digging about\nthee? Hath he been dunging of thee? O barren fig-tree, now thou art\ncome to the point; if thou shalt now become good, if thou shalt,\nafter a gracious manner, suck in the gospel-dung, and if thou\nshalt bring forth fruit unto God, well; but if not, the fire is\nthe last! fruit, or the fire; fruit, or the fire, barren fig-tree!\n'If it bear fruit, well.'[14]\n\nAnd if not, THEN after that thou shalt cut it down.\n\nThe Lord Jesus, by this if, giveth us to understand that there is\na generation of professors in the world that are incurable, that\nwill not, that cannot repent, nor be profited by the means of grace.\nA generation, I say, that will retain a profession, but will not\nbring forth fruit; a generation that will wear out the patience\nof God, time and tide, threatenings and intercessions, judgments\nand mercies, and after all will be unfruitful.\n\nO the desperate wickedness that is in thy heart! Barren professor,\ndost thou hear? the Lord Jesus stands yet in doubt about thee;\nthere is an IF stands yet in the way. I say, the Lord Jesus stands\nyet in doubt about thee, whether or no, at last, thou wilt be\ngood; whether he may not labour in vain; whether his digging and\ndunging will come to more than lost labour; 'I gave her space\nto repent,--and she repented not' (Rev 2:21). I digged about it,\nI dunged it; I gained time, and supplied it with means; but I\nlaboured herein in vain, and spent my strength for nought, and in\nvain! Dost thou hear, barren fig-tree? there is yet a question,\nWhether it may be well with thy soul at last?\n\nAnd if not, THEN after that thou shalt cut it down.\n\nThere is nothing more exasperating to the mind of a man than to\nfind all his kindness and favour slighted; neither is the Lord\nJesus so provoked with anything, as when sinners abuse his means\nof grace; if it be barren and fruitless under my gospel; if it\nturn my grace into wantonness, if after digging and dunging, and\nwaiting, it yet remain unfruitful, I will let thee cut it down.\n\nGospel means, applied, is the last remedy for a barren professor;\nif the gospel, if the grace of the gospel, will not do, there can\nbe nothing expected but cut it down. 'Then after that thou shalt\ncut it down.' 'O Jerusalem, Jerusalem, thou that killest the\nprophets, and stonest them which are sent unto thee, how often\nwould I have gathered thy children together, even as a hen gathereth\nher chickens under her wings, and ye would not!' Therefore 'your\nhouse is left unto you desolate' (Matt 23:37,38). Yet it cannot\nbe, but that this Lord Jesus, who at first did put a stop to the\nexecution of his Father's justice, because he desired to try more\nmeans with the fig-tree; I say, it cannot be, but that a heart\nso full of compassion as his is should be touched, to behold this\nprofessor must now be cut down. 'And when he was come near, he\nbeheld the city, and wept over it, saying, If thou hadst known,\neven thou, at least in this thy day, the things which belong unto\nthy peace! but now they are hid from thine eyes' (Luke 19:41,42).\n\nAfter that thou shalt cut it down.\n\nWhen Christ giveth thee over, there is no intercessor, no mediator,\nno more sacrifice for sin, all is gone but judgment, but the\naxe, but a 'certain fearful looking for of judgment, and fiery\nindignation, which shall devour the adversaries' (Heb 10:26,27).\n\nBarren fig-tree, take heed that thou comest not to these last\nwords, for these words are a give up, a cast up, a cast up of a\ncast away; 'After that thou shalt cut it down.' They are as much\nas if Christ had said, Father, I begged for more time for this\nbarren professor; I begged until I should dig about it, and dung\nit. But now, Father, the time is out, the year is ended, the summer\nis ended, and no good done! I have also tried with my means, with\nthe gospel, I have digged about it; I have laid also the fat and\nhearty dung of the gospel to it, but all comes to nothing. Father,\nI deliver up this professor to thee again; I have done; I have\ndone all; I have done praying and endeavouring; I will hold the\nhead of thine axe no longer. Take him into the hands of justice;\ndo justice; do the law; I will never beg for him more. 'After\nthat thou shalt cut it down.' 'Woe also to them when I depart\nfrom them!' (Hosea 9:12). Now is this professor left naked indeed;\nnaked to God, naked to Satan, naked to sin, naked to the law,\nnaked to death, naked to hell, naked to judgment, and naked to\nthe gripes of a guilty conscience, and to the torment of that worm\nthat never dies, and to that fire that never shall be quenched.\n'See that ye refuse not him that speaketh. For if they escaped\nnot, who refused him that spake on earth, much more shall not we\nescape, if we turn away from him that speaketh from heaven' (Heb\n12:25).\n\nFrom this brief pass through this parable, you have these two\ngeneral observations:--First. That even then when the justice of\nGod cries out, I cannot endure to wait on this barren professor any\nlonger, then Jesus Christ intercedes for a little more patience,\nand a little more striving with this professor, if possible he\nmay make him a fruitful professor. 'Lord, let it alone this year\nalso, till I shall dig about it, and dung it; and if it bear\nfruit, well,' &c. Second. There are some professors whose day of\ngrace will end with, Cut it down, with judgment; when Christ, by\nhis means, hath been used for their salvation.\n\nFirst. The first of these observations I shall pass, and not meddle\nat all therewith; but shall briefly speak to the\n\nSecond, to wit, that there are some professors whose day of grace\nwill end with, Cut it down, with judgment, when Christ, by his\nmeans, hath been used for their salvation.\n\nThis the apostle showeth in that third chapter of his Epistle to\nthe Hebrews, where he tells us that the people of the Jews, after a\nforty years' patience and endeavour to do them good by the means\nappointed for that purpose, their end was to be cut down, or\nexcluded the land of promise, for their final incredulity. 'So we\nsee that they could not enter in, because of unbelief.' 'Wherefore,'\nsaith he, 'I was grieved with that generation, and said, They\ndo alway err in their heart, and they have not known my ways; so\nI sware in my wrath, They shall not enter into my rest.' As who\nshould say, I would they should have entered in, and for that\npurpose I brought them out of Egypt, led them through the sea, and\ntaught them in the wilderness, but they did not answer my work nor\ndesigns in that matter; wherefore they shall not, I swear they\nshall not. 'I sware in my wrath, they shall not enter into my\nrest.' Here is cutting down with judgment. So again, he saith,\n'As I have sworn in my wrath, If they shall enter into my rest;\nalthough the works were finished from the foundation of the world'\n(Heb 4:4,5). This word 'if' is the same with 'they shall not,'\nin the chapter before. And where he saith, 'Although the works\nwere finished from the foundation of the world,' he giveth us to\nunderstand that what preparations soever are made for the salvation\nof sinners, and of how long continuance soever they are, yet the\nGod-tempting, God-provoking and fruitless professor, is like to go\nwithout a share therein, 'although the works were finished from the\nfoundation of the world.' 'I will therefore put you in remembrance,\nthough ye once knew this, how that the Lord having saved the people\nout of the land of Egypt, afterward destroyed them that believed\nnot. And the angels that kept not their first estate, but left\ntheir own habitation, he hath reserved in everlasting chains under\ndarkness, unto the judgment of the great day' (Jude 5,6). Here is\nan instance to purpose, an instance of men and angels: men saved\nout of the land of Egypt, and in their journey towards Canaan,\nthe type of heaven, cut down; angels created and placed in the\nheavens in great estate and principality; yet both these, because\nunfruitful to God in their places, were cut down--the men destroyed\nby God, for so saith the text, and the 'angels reserved in everlasting\nchains under darkness, unto the judgment of the great day.'\n\nNow, in my handling of this point, I shall discourse of the cutting\ndown, or the judgment here denounced, as it respecteth the doing\nof it by God's hand immediately, and that too with respect to his\ncasting them out of the world, and not as it respecteth an act of\nthe church, &c. And as to this cutting down, or judgment, it must\nbe concluded, that it cannot be before the day of grace be past\nwith the fig-tree; but according to the observation, there are\nsome professors whose day of grace will end with, Cut it down;\nand according to the words of the text, 'Then,' after that, 'thou\nshalt cut it down.' 'After that,' that is, after all my attempts\nand endeavours to make it fruitful, after I have left it, given it\nover, done with it, and have resolved to bestow no more days of\ngrace, opportunities of grace, and means of grace upon it, then,\n'after that,' thou shalt cut it down.\n\nBesides, the giving up of the fig-tree is before the execution.\nExecution is not always presently upon the sentence given; for,\nafter that, a convenient time is thought on, and then is cutting\ndown. And so it is here in the text. The decree, that he shall\nperish, is gathered from its continuing fruitless quite through\nthe last year--from its continuing fruitless at the end of all\nendeavours. But cutting down is not yet, for that comes with an\nafterward. 'Then, after that, thou shalt cut it down.'\n\nSo then, that I may orderly proceed with the observation, I must\nlay down these two propositions:--PROPOSITION FIRST. That the\nday of grace ends with some men before God takes them out of this\nworld. And, PROPOSITION SECOND. The death, or cutting down of such\nmen, will be dreadful. For this 'Cut it down,' when it is understood\nin the largest sense, as here indeed it ought, it showeth not\nonly the wrath of God against a man's life in this world, but his\nwrath against him, body and soul; and is as much as to say, Cut\nhim off from all the privileges and benefits that come by grace,\nboth in this world and that which is to come. But to proceed:\n\nPROPOSITION FIRST.--The day of grace ends with some men before God\ntaketh them out of the world. I shall give you some instances of\nthis, and so go on to the last proposition.\n\nFirst. I shall instance Cain. Cain was a professor, a sacrificer,\na worshipper of God, yea, the first worshipper that we read of after\nthe fall; but his grapes were wild ones. His works were evil; he\ndid not do what he did from true gospel motives, therefore God\ndisallowed his work (Gen 4:3-8). At this his countenance falls,\nwherefore he envies his brother, disputes him, takes his opportunity,\nand kills him. Now, in that day that he did this act were the\nheavens closed up against him, and that himself did smartingly and\nfearfully feel when God made inquisition for the blood of Abel.\n'And now art thou cursed,' said God, 'from the earth; which hath\nopened her mouth to receive thy brother's blood from thy hand,'\n&c. 'And Cain said, My punishment is greater than I can bear.'\nMine iniquity is greater than that it may be forgiven. 'Behold\nthou hast driven me out this day from the face of the earth, and\nfrom thy face shall I be hid' (Gen 4:9-14). Now thou art cursed,\nsaith God. Thou hast driven me out this day, saith Cain, and from\nthy face shall I be hid. I shall never more have hope in thee,\nsmile from thee, nor expect mercy at thy hand. Thus, therefore,\nCain's day of grace ended; and the heavens, with God's own heart,\nwere shut up against him; yet after this he lived long. Cutting\ndown was not come yet; after this he lived to marry a wife, to\nbeget a cursed brood, to build a city, and what else I know not;\nall which could not be quickly done; wherefore Cain might live\nafter the day of grace was past with him several hundred of years\n(Gen 4:10-17).\n\nSecond. I shall instance Ishmael. Ishmael was a professor, was\nbrought up in Abraham's family, and was circumcised at thirteen\nyears of age (Gen 16:12, 17:25,26). But he was the son of the\nbond-woman, he brought not forth good fruit; he was a wild professor.\nFor all his religion, he would scoff at those that were better\nthan himself. Well, upon a day his brother Isaac was weaned, at\nwhich time his father made a feast, and rejoiced before the Lord,\nfor that he had given him the promised son; at this Ishmael mocked\nthem, their son, and godly rejoicing. Then came the Spirit of God\nupon Sarah, and she cried, Cast him out, 'cast out this bond-woman\nand her son; for the son of this bond-woman shall not be heir\nwith my son, with Isaac' (Gen 21:9-11). Now Paul to the Galatians\nmakes this casting out to be, not only a casting out of Abraham's\nfamily, but a casting out also from a lot with the saints in heaven\n(Gal 4:29-31). Also Moses giveth us a notable proof thereof, in\nsaying, that when he died he was gathered to his people--his people\nby his mother's side; for he was reckoned from her, the son of\nHagar, the son of the bond-woman (Gen 25:17). Now, she came of the\nEgyptians, so that he was gathered when he died, notwithstanding\nhis profession, to the place that Pharaoh and his host were gathered\nto, who were drowned in the Red Sea; these were his people, and\nhe was of them, both by nature and disposition, by persecuting as\nthey did (Gen 21:9).[15] But now, when did the day of grace end\nwith this man? Observe, and I will show you. Ishmael was thirteen\nyears old when he was circumcised, and then was Abraham ninety\nyears old and nine (Gen 17:24-26). The next year Isaac was born;\nso that Ishmael was now fourteen years of age. Now, when Isaac\nwas weaned, suppose he sucked four years, by that account, the day\nof grace must be ended with Ishmael by that time he was eighteen\nyears old (Gen 25:12, &c.). For that day he mocked; that day\nit was said, 'Cast him out'; and of that casting out the apostle\nmakes what I have said. Beware, ye young barren professors! Now,\nIshmael lived a hundred and nineteen years after this, in great\ntranquility and honour with men. After this he also begat twelve\nprinces, even after his day of grace was past.\n\nThird. I shall instance Esau (Gen 25:27, &c.). Esau also was a\nprofessor; he was born unto Isaac, and circumcised according to\nthe custom. But Esau was a gamesome professor, a huntsman, a man\nof the field; also he was wedded to his lusts, which he did also\nventure to keep, rather than the birthright. Well, upon a day,\nwhen he came from hunting, and was faint, he sold his birthright\nto Jacob, his brother. Now the birthright, in those days, had the\npromise and blessing annexed to it. Yea, they were so entailed in\nthis, that the one could not go without the other; wherefore the\napostle's caution is here of weight. Take heed, saith he, 'lest\nthere be any fornicator, or profane person, as Esau, who for one\nmorsel of meat sold his birthright. For ye know how that afterward,\nwhen he would have inherited the blessing, he was rejected; for he\nfound no place of repentance, though he sought it carefully with\ntears' (Heb 12:16,17). Now, the ending of Esau's day of grace is\nto be reckoned from his selling of his birthright; for there the\napostle points it, lest there be among you any that, like Esau,\nsells his birthright: for then goes hence the blessing also.\n\nBut Esau sold his birthright long before his death. Twenty years\nafter this Jacob was with Laban, and when he returned home, his\nbrother Esau met him (Gen 31:41, 32:4). Further, after this, when\nJacob dwelt again some time with his father, then Jacob and Esau\nburied him. I suppose he might live above forty, yea, for ought\nI know, above fourscore years after he had sold his birthright,\nand so consequently had put himself out of the grace of God (Gen\n35:28,29).[16]\n\nThree things I would further note upon these three professors.\n\n1. Cain, an angry professor; Ishmael, a mocking one; Esau, a\nlustful, gamesome one. Three symptoms of a barren professor; for\nhe that can be angry, and that can mock, and that can indulge his\nlusts, cannot bring forth fruit to God.\n\n2. The day of grace ended with these professors at that time when\nthey committed some grievous sin. Cain's, when he killed his\nbrother; Ishmael's, when he mocked at Isaac; and Esau's, when,\nout of love to his lusts, he despised and sold his birthright.\nBeware, barren professor! thou mayest do that in half a quarter\nof an hour, from the evil of which thou mayest not be delivered\nfor ever and ever.[17]\n\n3. Yet these three, after their day of grace was over, lived better\nlives, as to outward things, than ever they did before. Cain,\nafter this, was lord of a city (Gen 4:17). Ishmael was, after this,\nfather of twelve princes (Gen 25:16). And Esau, after this, told\nhis brother, 'I have enough, my brother, keep that thou hast unto\nthyself' (Gen 33:8,9). Ease and peace, and a prosperous life in\noutwards, is no sign of the favour of God to a barren and fruitless\nprofessor, but rather of his wrath; that thereby he may be capable\nto treasure up more wrath against the day of wrath, and revelation\nof the righteous judgment of God. Let this much serve for the\nproof of the first proposition, namely, That the day of grace ends\nwith some men before God takes them out of the world.\n\nSIGNS OF BEING PAST GRACE.\n\nNow, then, to show you, by some signs, how you may know that the\nday of grace is ended, or near to ending, with the barren professor;\nand after that thou shalt cut it down. He that hath stood it out\nagainst God, and that hath withstood all those means for fruit\nthat God hath used for the making of him, if it might have been,\na fruitful tree in his garden, he is in this danger; and this\nindeed is the sum of the parable. The fig-tree here mentioned\nwas blessed with the application of means, had time allowed it to\nreceive the nourishment; but it outstood, withstood, overstood\nall, all that the husbandman did, all that the vine-dresser did.\n\nBut a little distinctly to particularize in four or five particulars.\n\nFirst sign. The day of grace is like to be past, when a professor\nhath withstood, abused, and worn out God's patience, then he is\nin danger; this is a provocation; then God cries, 'Cut it down.'\nThere are some men that steal into a profession nobody knows how,\neven as this fig-tree was brought into the vineyard by other hands\nthan God's; and there they abide lifeless, graceless, careless,\nand without any good conscience to God at all. Perhaps they came\nin for the loaves, for a trade, for credit, for a blind; or it\nmay be to stifle and choke the checks and grinding pangs of an\nawakened and disquieted conscience. Now, having obtained their\npurpose, like the sinners of Sion, they are at ease and secure;\nsaying like Agag, 'Surely the bitterness of death is past' (1\nSam 15:22); I am well, shall be saved, and go to heaven. Thus in\nthese vain conceits they spend a year, two, or three; not remembering\nthat at every season of grace, and at every opportunity of the\ngospel the Lord comes seeking fruit. Well, sinner, well, barren\nfig-tree, this is but a coarse beginning: God comes for fruit.\n\n1. What have I here? saith God; what a fig-tree is this, that hath\nstood this year in my vineyard, and brought me forth no fruit? I\nwill cry unto him, Professor, barren fig-tree, be fruitful! I look\nfor fruit, I expect fruit, I must have fruit; therefore bethink\nthyself! At these the professor pauses; but these are words, not\nblows, therefore off goes this consideration from the heart. When\nGod comes the next year, he finds him still as he was, a barren,\nfruitless cumber-ground. And now again he complains, here are two\nyears gone, and no fruit appears; well, I will defer mine anger.\n'For my name sake will I defer mine anger, and for my praise will\nI refrain for thee, that I cut thee not off,' as yet (Isa 48:9).\nI will wait, I will yet wait to be gracious. But this helps not,\nthis hath not the least influence upon the barren fig-tree. Tush,\nsaith he, here is no threatening: God is merciful, he will defer\nhis anger, he waits to be gracious, I am not yet afraid (Isa\n30:18). O! how ungodly men, that are at unawares crept into the\nvineyard, how do they turn the grace of our God into lasciviousness!\nWell, he comes the third year for fruit, as he did before, but\nstill he finds but a barren fig-tree; no fruit. Now, he cries\nout again, O thou dresser of my vineyard, come hither; here is a\nfig-tree hath stood these three years in my vineyard, and hath at\nevery season disappointed my expectation; for I have looked for\nfruit in vain; 'Cut it down,' my patience is worn out, I shall\nwait on this fig-tree no longer.\n\n2. And now he begins to shake the fig-tree with his threatenings:\nFetch out the axe! Now the axe is death; death therefore is called\nfor. Death, come smite me this fig-tree. And withal the Lord shakes\nthis sinner, and whirls him upon a sick-bed, saying, Take him,\ndeath, he hath abused my patience and forbearance, not remembering\nthat it should have led him to repentance, and to the fruits\nthereof. Death, fetch away this fig-tree to the fire, fetch this\nbarren professor to hell! At this death comes with grim looks\ninto the chamber; yea, and hell follows with him to the bedside,\nand both stare this professor in the face, yea, begin to lay hands\nupon him; one smiting him with pains in his body, with headache,\nheart-ache, back-ache, shortness of breath, fainting, qualms,\ntrembling of joints, stopping at the chest, and almost all the\nsymptoms of a man past all recovery. Now, while death is thus\ntormenting the body, hell is doing with the mind and conscience,\nstriking them with its pains, casting sparks of fire in thither,\nwounding with sorrows, and fears of everlasting damnation, the\nspirit of this poor creature.[18] And now he begins to bethink\nhimself, and to cry to God for mercy; Lord, spare me! Lord, spare\nme! Nay, saith God, you have been a provocation to me these three\nyears. How many times have you disappointed me? How many seasons\nhave you spent in vain? How many sermons and other mercies did I,\nof my patience, afford you? but to no purpose at all. Take him,\ndeath! O! good Lord, saith the sinner, spare me but this once;\nraise me but this once. Indeed I have been a barren professor,\nand have stood to no purpose at all in thy vineyard; but spare! O\nspare this one time, I beseech thee, and I will be better! Away,\naway you will not; I have tried you these three years already; you\nare naught; if I should recover you again, you would be as bad as\nyou were before. And all this talk is while death stands by. The\nsinner cries again, Good Lord, try me this once; let me get up\nagain this once, and see if I do not mend. But will you promise\nme to mend? Yes, indeed, Lord, and vow it too; I will never be\nso bad again; I will be better. Well, saith God, death, let this\nprofessor alone for this time; I will try him a while longer; he\nhath promised, he hath vowed, that he will amend his ways. It may\nbe he will mind to keep his promises. Vows are solemn things; it\nmay be he may fear to break his vows. Arise from off they bed.\nAnd now God lays down his axe. At this the poor creature is very\nthankful, praises God, and fawns upon him, shows as if he did\nit heartily, and calls to others to thank him too. He therefore\nriseth, as one would think, to be a new creature indeed. But by\nthat he hath put on his clothes, is come down from his bed, and\nventured into the yard or shop, and there sees how all things are\ngone to sixes and sevens, he begins to have second thoughts, and\nsays to his folks, What have you all been doing? How are all things\nout of order? I am I cannot tell what behind hand. One may see,\nif a man be but a little a to side, that you have neither wisdom\nnor prudence to order things.[19] And now, instead of seeking to\nspend the rest of his time to God, he doubleth his diligence after\nthis world. Alas! all must not be lost; we must have provident\ncare. And thus, quite forgetting the sorrows of death, the pains\nof hell, the promises and vows which he made to God to be better;\nbecause judgment was not now speedily executed, therefore the\nheart of this poor creature is fully set in him to do evil.\n\n3. These things proving ineffectual, God takes hold of his axe\nagain, sends death to a wife, to a child, to his cattle, 'Your\nyoung men have I slain,--and taken away your horses' (Amos 4:9,10).\nI will blast him, cross him, disappoint him, and cast him down,\nand will set myself against him in all that he putteth his hand\nunto. At this the poor barren professor cries out again, Lord, I\nhave sinned; spare me once more, I beseech thee. O take not away\nthe desire of mine eyes; spare my children, bless me in my labours,\nand I will mend and be better. No, saith God, you lied to me last\ntime, I will trust you in this no longer; and withal he tumbleth\nthe wife, the child, the estate into a grave. And then returns\nto his place, till this professor more unfeignedly acknowledgeth\nhis offence (Hosea 5:14,15).\n\nAt this the poor creature is afflicted and distressed, rends his\nclothes, and begins to call the breaking of his promise and vows\nto mind; he mourns and prays, and like Ahab, awhile walks softly\nat the remembrance of the justness of the hand of God upon him.\nAnd now he renews his promises: Lord, try me this one time more;\ntake off thy hand and see; they go far that never turn. Well, God\nspareth him again, sets down his axe again. 'Many times he did\ndeliver them, but they provoked him with their counsel, and were\nbrought low for their iniquity' (Psa 106:43). Now they seem to\nbe thankful again, and are as if they were resolved to be godly\nindeed. Now they read, they pray, they go to meetings, and seem\nto be serious a pretty while, but at last they forget. Their lusts\nprick them, suitable temptations present themselves; wherefore\nthey turn to their own crooked ways again. 'When he slew them,\nthen they sought him, and they returned and inquired early after\nGod'; 'nevertheless they did flatter him with their mouth, and\nthey lied unto him with their tongue' (Psa 78:34-36).\n\n4. Yet again, the Lord will not leave this professor, but will take\nup his axe again, and will put him under a more heart-searching\nministry, a ministry that shall search him, and turn him over\nand over; a ministry that shall meet with him, as Elijah met with\nAhab, in all his acts of wickedness, and now the axe is laid to the\nroots of the trees. Besides, this ministry doth not only search\nthe heart, but presenteth the sinner with the golden rays of\nthe glorious gospel; now is Christ Jesus s set forth evidently,\nnow is grace displayed sweetly; now, now are the promises broken\nlike boxes of ointment, to the perfuming of the whole room! But,\nalas! there is yet no fruit on this fig-tree. While his heart is\nsearching, he wrangles; while the glorious grace of the gospel\nis unveiling, this professor wags and is wanton, gathers up some\nscraps thereof; 'Tastes the good Word of God, and the powers of\nthe world to come'; 'drinketh in the rain that cometh oft upon\nhim' (Heb 6:3-8; Jude 4). But bringeth not forth fruit meet for him\nwhose gospel it is; 'Takes no heed to walk in the law of the Lord\nGod of Israel with all his heart' (2 Kings 10:31). But counteth\nthat the glory of the gospel consisteth in talk and show, and\nthat our obedience thereto is a matter of speculation; that good\nworks lie in good words; and if they can finely talk, they think\nthey bravely please God. They think the kingdom of God consisteth\nonly in word, not in power; and thus proveth ineffectual this\nfourth means also.\n\n5. Well, now the axe begins to be heaved higher, for now indeed\nGod is ready to smite the sinner; yet before he will strike the\nstroke, he will try one way more at the last, and if that misseth,\ndown goes the fig-tree! Now this last way is to tug and strive\nwith this professor by his Spirit. Wherefore the Spirit of the\nLord is now come to him; but not always to strive with man (Gen\n6:3). Yet a while he will strive with him, he will awaken, he\nwill convince, he will call to remembrance former sins, former\njudgments, the breach of former vows and promises, the misspending\nof former days; he will also present persuasive arguments,\nencouraging promises, dreadful judgments, the shortness of time\nto repent in; and that there is hope if he come. Further, he will\nshow him the certainty of death, and of the judgment to come;\nyea, he will pull and strive with this sinner; but, behold, the\nmischief now lies here, here is tugging and striving on both sides.\nThe Spirit convinces, the man turns a deaf ear to God; the Spirit\nsaith, Receive my instruction and live, but the man pulls away\nhis shoulder; the Spirit shows him whither he is going, but the\nman closeth his eyes against it; the Spirit offereth violence, the\nman strives and resists; they have 'done despite unto the Spirit\nof grace' (Heb 10:29). The Spirit parlieth a second time, and\nurgeth reasons of a new nature, but the sinner answereth, No, I\nhave loved strangers, and after them I will go (Amos 4:6-12). At\nthis God's fury comes up into his face: now he comes out of his\nholy place, and is terrible; now he sweareth in his wrath they\nshall never enter into his rest (Heb 3:11). I exercised towards\nyou my patience, yet you have not turned unto me, saith the Lord.\nI smote you in your person, in your relations, in your estate, yet\nyou have not returned unto me, saith the Lord. 'In thy filthiness\nis lewdness, because I have purged thee, and thou wast not purged;\nthou shalt not be purged from thy filthiness any more, till I\ncause my fury to rest upon thee' (Eze 24:13). 'Cut it down, why\ndoth it cumber the ground?'\n\nThe second sign. That such a professor is almost, if not quite,\npast grace, is, when God hath given him over, or lets him alone,\nand suffers him to do anything, and that without control, helpeth\nhim not either in works of holiness, or in straits and difficulties.\n'Ephraim is joined to idols; let him alone' (Hosea 4:17). Woe be\nto them when I depart from them. I will laugh at their calamities,\nand will mock when their fear cometh (Prov 1:24-29).\n\nBarren fig-tree, thou hast heretofore been digged about, and dunged;\nGod's mattock hath heretofore been at thy roots; gospel-dung hath\nheretofore been applied to thee; thou hast heretofore been strove\nwith, convinced, awakened, made to taste and see, and cry, O the\nblessedness! Thou hast heretofore been met with under the word;\nthy heart hath melted, thy spirit hath fallen, thy soul hath\ntrembled, and thou hast felt something of the power of the gospel.\nBut thou hast sinned, thou hast provoked the eyes of his glory,\nthy iniquity is found to be hateful, and now perhaps God hath left\nthee, given thee up, and lets thee alone. Heretofore thou wast\ntender; thy conscience startled at the temptation to wickedness,\nfor thou wert taken off from 'the pollutions of the world, through\nthe knowledge of the Lord and Saviour Jesus Christ' (2 Peter\n2:20-22). But that very vomit that once thou wert turned from,\nnow thou lappest up--with the dog in the proverb--again; and that\nvery mire that once thou seemedst to be washed from, in that very\nmire thou now art tumbling afresh. But to particularize, there\nare three signs of a man's being given over of God.\n\n1. When he is let alone in sinning, when the reins of his lusts\nare loosed, and he given up to them. 'And even as they did not\nlike to retain God in their knowledge, God gave them over to a\nreprobate mind, to do those things which are not convenient: being\nfilled with all unrighteousness' (Rom 1:28,29). Seest thou a man\nthat heretofore had the knowledge of God, and that had some awe\nof Majesty upon him: I say, seest thou such an one sporting\nhimself in his own deceivings, turning the grace of our God into\nlasciviousness, and walking after his own ungodly lusts? (Rom\n1:30-31). His 'judgment now of a long time lingereth not, and his\ndamnation slumbereth not' (2 Peter 2:13). Dost thou hear, barren\nprofessor? It is astonishing to see how those that once seemed\n'sons of the morning,' and were making preparations for eternal\nlife, now at last, for the rottenness of their hearts, by the just\njudgment of God, to be permitted, being past feeling, to give\n'themselves over unto lasciviousness, to work all uncleanness\nwith greediness' (Eph 4:18,19). A great number of such were in\nthe first gospel-days; against whom Peter, and Jude, and John,\npronounce the heavy judgment of God. Peter and Jude couple them\nwith the fallen angels, and John forbids that prayer be made for\nthem, because that is happened unto them that hath happened to the\nfallen angels that fell, who, for forsaking their first state, and\nfor leaving 'their own habitation,' are 'reserved in everlasting\nchains under darkness, unto the judgment of the great day' (Jude\n5,6; 2 Peter 2:3-8). Barren fig-tree, dost thou hear? (1.) These\nare beyond all mercy! (2.) These are beyond all promises! (3.)\nThese are beyond all hopes of repentance! (4.) These have no\nintercessor, nor any more share in a sacrifice for sin! (5.) For\nthese there remains nothing but a fearful looking for of judgment!\n(6.) Wherefore these are the true fugitives and vagabonds, that\nbeing left of God, of Christ, of grace, and of the promise, and\nbeing beyond all hope, wander and straggle to and fro, even as\nthe devil, their associate, until their time shall come to die,\nor until they descend in battle and perish!\n\n2. Wherefore they are let alone in hearing. If these at any time\ncome under the word, there is for them no God, no savour of the\nmeans of grace, no stirrings of heart, no pity for themselves, no\nlove to their own salvation. Let them look on this hand or that,\nthere they see such effects of the word in others as produceth\nsigns of repentance, and love to God and his Christ. These men\nonly have their backs bowed down alway (Rom 11:10). These men\nonly have the spirit of slumber, eyes that they should not see,\nand ears that they should not hear, to this very day. Wherefore\nas they go to the place of the Holy, so they come from the place\nof the Holy, and soon are forgotten in the places where they so\ndid (Eccl 8:10). Only they reap this damage, 'They treasure up\nwrath against the day of wrath, and revelation of the righteous\njudgment of God' (Rom 2:3-5). Look to it, barren professor!\n\n3. If he be visited after the common way of mankind, either with\nsickness, distress, or any mind of calamity, still no God appeareth,\nno sanctifying hand of God, no special mercy is mixed with the\naffliction. But he falls sick, and grows well, like the beast;\nor is under distress, as Saul, who when he was engaged by the\nPhilistines was forsaken and left of God, 'And the Philistines\ngathered themselves together, and came and pitched in Shunem, and\nSaul gathered all Israel together, and they pitched in Gilboa.\nAnd when Saul saw the host of the Philistines he was afraid, and\nhis heart greatly trembled. And when Saul inquired of the Lord,\nthe Lord answered him not, neither by dreams, nor by Urim, nor by\nprophets' (1 Sam 28:4-6). The Lord answered him no more; he had\ndone with him, cast him off, and rejected him, and left him to\nstand and fall with his sins, by himself. But of this more in the\nconclusion: therefore I here forbear.\n\n4. These men may go whither they will, do what they will; they may\nrange from opinion to opinion, from notion to notion, from sect\nto sect, but are steadfast nowhere; they are left to their own\nuncertainties, they have not grace to establish their hearts; and\nthough some of them have boasted themselves of this liberty, yet\nJude calls them 'wandering stars, to whom is reserved the blackness\nof darkness for ever' (Jude 13). They are left, as I told you\nbefore, to be fugitives and vagabonds in the earth, to wander\neverywhere, but to abide nowhere, until they shall descend to\ntheir own place, with Cain and Judas, men of the same fate with\nthemselves (Acts 1:25).\n\nA third sign that such a professor is quite past grace is, when his\nheart is grown so hard, so stony, and impenetrable, that nothing\nwill pierce it. Barren fig-tree, dost thou consider? a hard and\nimpenitent heart is the curse of God! A heart that cannot repent,\nis instead of all plagues at once; and hence it is that God said\nof Pharaoh, when he spake of delivering him up in the greatness of\nhis anger, 'I will at this time,' saith he, 'send all my plagues\nupon thine heart' (Exo 9:14).\n\nTo some men that have grievously sinned under a profession of the\ngospel, God giveth this token of his displeasure; they are denied\nthe power of repentance, their heart is bound, they cannot repent;\nit is impossible that they should ever repent, should they live\na thousand years. It is impossible for those fall-aways to be\nrenewed again unto repentance, 'seeing they crucify to themselves\nthe Son of God afresh, and put him to an open shame' (Heb 6:4-6).\nNow, to have the heart so hardened, so judicially hardened, this\nis as a bar put in by the Lord God against the salvation of this\nsinner. This was the burden of Spira's complaint, 'I cannot do\nit! O! how I cannot do it!'[20]\n\nThis man sees what he hath done, what should help him, and what will\nbecome of him; yet he cannot repent; he pulled away his shoulder\nbefore, he stopped his ears before, he shut up his eyes before, and\nin that very posture God left him, and so he stands to this very\nday. I have had a fancy, that Lot's wife, when she was turned into\na pillar of salt, stood yet looking over her shoulder, or else with\nher face towards Sodom; as the judgment caught her, so it bound\nher, and left her a monument of God's anger to after generations\n(Gen 19:26).\n\nWe read of some that are seared with a hot iron, and that are\npast feeling; for so seared persons in seared parts are. Their\nconscience is seared (1 Tim 4:2). The conscience is the thing that\nmust be touched with feeling, fear, and remorse, if ever any good\nbe done with the sinner. How then can any good be done to those\nwhose conscience is worse than that? that is, fast asleep in sin\n(Eph 4:19). For that conscience that is fast asleep, may yet be\neffectually awakened and saved; but that conscience that is seared,\ndried, as it were, into a cinder, can never have sense, feeling,\nor the least regret in this world. Barren fig-tree, hearken,\njudicial hardening is dreadful! There is a difference betwixt that\nhardness of heart that is incident to all men, and that which comes\nupon some as a signal or special judgment of God. And although all\nkinds of hardness of heart, in some sense may be called a judgment,\nyet to be hardened with this second kind, is a judgment peculiar\nonly to them that perish; hardness that is sent as a punishment\nfor the abuse of light received, for a reward of apostacy. This\njudicial hardness is discovered from that which is incident to\nall men, in these particulars:--\n\n1. It is a hardness that comes after some great light received,\nbecause of some great sin committed against that light, and the\ngrace that gave it. Such hardness as Pharaoh had, after the Lord\nhad wrought wondrously before him; such hardness as the Gentiles\nhad, a hardness which darkened the heart, a hardness which made\ntheir minds reprobate. This hardness is also the same with that\nthe Hebrews are cautioned to beware of, a hardness that is caused\nby unbelief, and a departing from the living God; a hardness\ncompleted through the deceitfulness of sin (Heb 3:7, &c). Such as\nthat in the provocation, of whom God sware, that they should not\nenter into his rest. It was this kind of hardness also, that both\nCain, and Ishmael, and Esau, were hardened with, after they had\ncommitted their great transgressions.\n\n2. It is the greatest kind of hardness; and hence they are said\nto be harder than a rock, or than an adamant, that is, harder than\nflint; so hard, that nothing can enter (Jer 5:3; Zech 7:12).\n\n3. It is a hardness given in much anger, and that to bind the soul\nup in an impossibility of repentance.\n\n4. It is a hardness, therefore, which is incurable, of which a man\nmust die and be damned. Barren professor, hearken to this.\n\nA fourth sign that such a professor is quite past grace, is, when\nhe fortifies his hard heart against the tenor of God's word (Job\n9:4, &c.) This is called hardening themselves against God, and\nturning of the Spirit against them. As thus, when after a profession\nof faith in the Lord Jesus, and of the doctrine that is according\nto godliness, they shall embolden themselves in courses of sin,\nby promising themselves that they shall have life and salvation\nnotwithstanding. Barren professor, hearken to this! This man is\ncalled, 'a root that beareth gall and wormwood,' or a poisonful\nherb, such an one as is abominated of God, yea, the abhorred of his\nsoul. For this man saith, 'I shall have peace, though I walk in\nthe imagination' or stubbornness 'of mine heart, to add drunkenness\nto thirst'; an opinion flat against the whole Word of God, yea,\nagainst the very nature of God himself (Deut 29:18,19). Wherefore\nhe adds, 'Then the anger of the Lord, and his jealousy, shall\nsmoke against that man, and all the curses that are written in\nGod's book shall lie upon him, and the Lord shall blot out his\nname from under heaven' (Deut 19:20).\n\nYea, that man shall not fail to be effectually destroyed, saith\nthe text: 'The Lord shall separate that man unto evil, out of all\nthe tribes of Israel, according to all the curses of the covenant'\n(Deut 19:21). He shall separate him unto evil; he shall give him\nup, he shall leave him to his heart; he shall separate him to that\nor those that will assuredly be too hard for him.\n\nNow this judgment is much effected when God hath given a man up\nunto Satan, and hath given Satan leave, without fail, to complete\nhis destruction. I say, when God hath given Satan leave effectually\nto complete his destruction; for all that are delivered up unto\nSatan have not, nor do not come to this end. But that is the man\nwhom God shall separate to evil, and shall leave in the hands of\nSatan, to complete, without fail, his destruction.\n\nThus he served Ahab, a man that sold himself to work wickedness\nin the sight of the Lord. 'And the Lord said, Who shall persuade\nAhab, that he may go up and fall at Ramoth-Gilead? And one said\non this manner, and another said on that manner. And there came\nforth a spirit, and stood before the Lord, and said, I will persuade\nhim. And the Lord said unto him, Wherewith? And he said, I will\ngo forth, and be a lying spirit in the mouth of all his prophets.\nAnd he said, Thou shalt persuade him, and prevail also; go forth,\nand do so' (1 Kings 21:25, 22:20-22). Thou shalt persuade him,\nand prevail; do thy will, I leave him in thy hand, go forth, and\ndo so.\n\nWherefore, in these judgments the Lord doth much concern himself\nfor the management thereof, because of the provocation wherewith\nthey have provoked him. This is the man whose ruin contriveth,\nand bringeth to pass by his own contrivance: 'I also will choose\ntheir delusions' for them; 'I will bring their fears upon them'\n(Isa 66:4). I will choose their devices, or the wickednesses that\ntheir hearts are contriving of. I, even I, will cause them to be\naccepted of, and delightful to them. But who are they that must\nthus be feared? Why, those among professors that have chosen\ntheir own ways, those whose soul delighteth in their abominations.\nBecause they received not the love of the truth, that they might\nbe saved: for this cause God shall send them strong delusions,\nthat they should believe a lie, that they all might be damned,\nwho believed not the truth, but had pleasure in unrighteousness.\n\n'God shall send them.' It is a great word! Yea, God shall send\nthem strong delusions; delusions that shall do: that shall make\nthem believe a lie. Why so? 'That they all might be damned,'\nevery one of them, 'who believed not the truth, but had pleasure\nin unrighteousness' (2 Thess 2:10-12).\n\nThere is nothing more provoking to the Lord, than for a man to\npromise when God threateneth; for a man to delight of conceit that\nhe shall be safe, and yet to be more wicked than in former days,\nthis man's soul abhorreth the truth of God; no marvel, therefore,\nif God's soul abhorreth him; he hath invented a way contrary to\nGod, to bring about his own salvation; no marvel, therefore, if\nGod invent a way to bring about this man's damnation: and seeing\nthat these rebels are at this point, we shall have peace; God will\nsee whose word will stand, his or theirs.\n\nA fifth sign of a man being past grace is, when he shall at this\nscoff, and inwardly grin and fret against the Lord, secretly\npurposing to continue his course, and put all to the venture,\ndespising the messengers of the Lord. 'He that despised Moses'\nlaw, died without mercy;--of how much sorer punishment, suppose\nye, shall he be thought worthy, who hath trodden under foot the\nSon of God?' &c. (Heb 10:28). Wherefore, against these despisers\nGod hath set himself, and foretold that they shall not believe,\nbut perish: 'Behold, ye despisers, and wonder, and perish: for I\nwork a work in your days, a work which ye shall in nowise believe,\nthough a man declare it unto you' (Acts 13:41).\n\nAfter that thou shalt cut it down.\n\nThus far we have treated of the barren fig-tree, or fruitless\nprofessor, with some signs to know him by; whereto is added also\nsome signs of one who neither will nor can, by any means, be\nfruitful, but they must miserably perish. Now, being come to the\ntime of execution, I shall speak a word to that also; 'After that\nthou shalt cut it down.'\n\n[PROPOSITION SECOND. The death or cutting down of such men will\nbe dreadful.]\n\nChrist, at last, turns the barren fig-tree over to the justice of\nGod, shakes his hands of him, and gives him up to the fire for\nhis unprofitableness. 'After that thou shalt cut it down.'\n\nTwo things are here to be considered:\n\nFirst. The executioner; thou, the great, the dreadful, the eternal\nGod. These words, therefore, as I have already said, signify that\nChrist the Mediator, through whom alone salvation comes, and by\nwhom alone execution hath been deferred, now giveth up the soul,\nforbears to speak one syllable more for him, or to do the least\nact of grace further, to try for his recovery; but delivereth him\nup to that fearful dispensation, 'to fall into the hands of the\nliving God' (Heb 10:31).\n\nSecond. The second to be considered is, The instrument by which\nthis execution is done, and that is death, compared here to an\naxe; and forasmuch as the tree is not felled at one blow, therefore\nthe strokes are here continued, till all the blows be struck at\nit that are requisite for its felling: for now cutting time, and\ncutting work, is come; cutting must be his portion till he be cut\ndown. 'After that thou shalt cut it down.' Death, I say, is the\naxe, which God often useth, therewith to take the barren fig-tree\nout of the vineyard, out of a profession, and also out of the world\nat once. But this axe is now new ground, it cometh well-edged to\nthe roots of this barren fig-tree. It hath been whetted by sin,\nby the law, and by a formal profession, and therefore must, and\nwill make deep gashes, not only in the natural life, but in the\nheart and conscience also of this professor: 'The wages of sin\nis death,' 'the sting of death is sin' (Rom 6:23; 1 Cor 15:56).\nWherefore death comes not to this man as he doth to saints,\nmuzzled, or without his sting, but with open mouth, in all his\nstrength; yea, he sends his first-born, which is guilt, to devour\nhis strength, and to bring him to the king of terrors (Job 18:13,14).\n\nBut to give you, in a few particulars, the manner of this man's\ndying.\n\n1. Now he hath his fruitless fruits beleaguer him round his bed,\ntogether with all the bands and legions of his other wickedness.\n'His own iniquities shall take the wicked himself, and he shall\nbe holden with the cords of his sins' (Prov 5:22).\n\n2. Now some terrible discovery of God is made out unto him, to\nthe perplexing and terrifying of his guilty conscience. 'God shall\ncast upon him, and not spare'; and he shall be 'afraid of that\nwhich is high' (Job 27:22; Eccl 12:5).\n\n3. The dark entry he is to go through will be a sore amazement\nto him; for 'fears shall be in the way' (Eccl 12:5). Yea, terrors\nwill take hold on him, when he shall see the yawning jaws of death\nto gape upon him, and the doors of the shadow of death open to\ngive him passage out of the world. Now, who will meet me in this\ndark entry? how shall I pass through this dark entry into another\nworld?\n\n4. For by reason of guilt, and a shaking conscience, his life will\nhang in continual doubt before him, and he shall be afraid day\nand night, and shall have no assurance of his life (Deut 28:66,67).\n\n5. Now also want will come up against him; he will come up like\nan armed man. This is a terrible army to him that is graceless in\nheart, and fruitless in life. This WANT will continually cry in\nthine ears, Here is a new birth wanting, a new heart, and a new\nspirit wanting; here is faith wanting; here is love and repentance\nwanting; here is the fear of God wanting, and a good conversation\nwanting: 'Thou art weighed in the balances, and art found wanting'\n(Dan 5:27).\n\n6. Together with these standeth by the companions of death,\ndeath and hell, death and evils, death and endless torment in the\neverlasting flames of devouring fire. 'When God cometh up unto\nthe people he will invade them with his troops' (Hab 3:16).\n\nBut how will this man die? Can his heart now endure, or can his\nhands be strong? (Eze 22:14).\n\n(1.) God, and Christ, and pity, have left him. Sin against light,\nagainst mercy, and the long-suffering of God, is come up against\nhim; his hope and confidence now lie a-dying by him, and his\nconscience totters and shakes continually within him!\n\n(2.) Death is at his work, cutting of him down, hewing both bark\nand heart, both body and soul asunder. The man groans, but death\nhears him not; he looks ghastly, carefully, dejectedly; he sighs,\nhe sweats, he trembles, but death matters nothing.\n\n(3.) Fearful cogitations haunt him, misgivings, direful apprehensions\nof God, terrify him. Now he hath time to think what the loss\nof heaven will be, and what the torments of hell will be: now he\nlooks no way but he is frighted.\n\n(4.) Now would he live, but may not; he would live, though it were\nbut the life of a bed-rid man, but he must not. He that cuts him\ndown sways him as the feller of wood sways the tottering tree;\nnow this way, then that, at last a root breaks, a heart-string,\nan eye-string, sweeps asunder.\n\n(5.) And now, could the soul be annihilated, or brought to nothing,\nhow happy would it count itself, but it sees that may not be.\nWherefore it is put to a wonderful strait; stay in the body it\nmay not, go out of the body it dares not. Life is going, the blood\nsettles in the flesh, and the lungs being no more able to draw\nbreath through the nostrils, at last out goes the weary trembling\nsoul, which is immediately seized by devils, who lay lurking in\nevery hole in the chamber for that very purpose. His friends take\ncare of the body, wrap it up in the sheet or coffin, but the soul\nis out of their thought and reach, going down to the chambers of\ndeath.\n\nI had thought to have enlarged, but I forbear. God, who teaches\nman to profit, bless this brief and plain discourse to thy soul,\nwho yet standest a professor in the land of the living, among the\ntrees of his garden. Amen.\n\n\n\nFOOTNOTES:\n\n\n[1]General Doctrine of Toleration, 8vo, 1781.\n\n[2] This awful destruction of Jerusalem by the Romans is narrated\nby Josephus in his sixth book of the Jewish Wars, in language\nthat makes nature shudder. Multitudes had assembled to celebrate\nthe passover when the invading army beleaguered the city; a\nfrightful famine soon filled it with desolation: this, with fire\nand sword, miserably destroyed one million, three hundred and\nthirty-seven thousand, four hundred and ninety Jews, while the\nChristians fled before the siege, and escaped to the mountains.\nWell might the sun vail his face at that atrocious deed, which\nwas so quickly followed by such awful punishment.--Ed.\n\n[3] Reader, do not imagine that this was peculiar to Bunyan's days;\nlook not upon your neighbours to find an example, but search your\nown heart--'Lord, is it I?' and strive and pray that you may bring\nforth more fruit.--Ed.\n\n[4] The mode of admitting a member to church-fellowship, among\nthe Baptists, was and now is by introducing the trembling convert\nto a private meeting of the whole church, that they may hear why\nthe union is sought, how the soul became alarmed, and fled for\nrefuge to Christ, with the grounds of hope; inquiries having been\npreviously made into Christian character and godliness. If, with\nall these precautions, a barren professor gains admittance, the\npunishment is not upon the garden, but upon the barren tree.--Ed.\n\n[5] 'Humour,' the temper or disposition of mind. Not out of love\nto humility, but these creeping things pretend to be humble, to\ngain some sinister end.--Ed.\n\n[6] However strange it may appear, it is true that the Ranters,\nin Bunyan's time, used these arguments, and those so graphically\nput into the mouth of Bye-ends, in the Pilgrim, to justify their\nnonconformity to Christ. The tom-fooleries and extravagancies of\ndress introduced by Charles II, are here justly and contemptuously\ndescribed. The ladies' head-dresses, called 'frizzled fore-tops,'\nbecame so extravagant, that a barber used high steps to enable\nhim to dress a lady's head!--Ed.\n\n[7] A word not to be found in our dictionaries, being local and\nalmost obsolete. It means a division, end, or border of a town or\nvillage.--Ed.\n\n[8] See the character of Talkative, in the Pilgrim's Progress.\n'His house is as empty of religion as the white of an egg is of\nsavour. There is in his house neither prayer, nor sign of repentance\nfor sin. He is the very stain, reproach, and shame of religion.\nThus say the common people that know him, A saint abroad and a\ndevil at home.'--Ed.\n\n[9] How great is the mercy that those horrid barbarities, perpetrated\nupon peaceful Christians, are now only heard of in those distance\nparts of Satan's empire, China and Madagascar! Has the enmity of\nthe human heart by nature changed? No; but the number of Christians\nhas so vastly increased with a civilizing influence, as to change\nthe face of society. What a paradise will this earth become when\nChrist shall reign in every heart!--Ed.\n\n[10] In the midst of these faithful admonitions, we venture to\nremark that, according to Lightfoot, so valuable was the fig-tree\nthat it was never destroyed until means were carefully used to\nrestore its fruitfulness, and that the use of these means occupied\na period of three years. This illustrates the wisdom of our Lord\nin selecting the fig-tree as the principal object presented to\nview in his parable. It is a most valuable tree--capable of bearing\nmuch fruit; still, after every trial, if it remains barren, it\nmust be cut down as a cumber-ground, and sent to the fire.--Ed.\n\n[11] A 'hit,' in some parts of the country, is used to express a\ngood crop. A 'hitting season' means a fruitful season.--Ed.\n\n[12] This mode of infusing new vigour into plants and trees is\nthus described in the Gemara--'They lay dung in their gardens,\nto soften the earth. They dig about the roots of their trees, and\nsprinkle ashes, and pluck up suckers, and make a smoke beneath to\nkill vermin.'--Ed.\n\n[13] Among the superstitions of the ancients, Michaelis states\nthat both the Greeks and Asiatics had a superstition that a tree\nmight be rendered fruitful by striking it, at the intercession of\na friend, three times with the back of an axe.--Ed.\n\n[14] However painfully unpleasant these terms may appear to\neyes or ears polite, it is a homely but just representation, and\ncalculated to make a lasting impression on every reader.\nAfflictions, trials, crosses, are used as a means of creating or\nreviving spiritual life, as manure is applied to vegetation.--Ed.\n\n[15] Mahomet professed descent from Ishmael, and that he came to\nrevive the religion which God had revealed to Abraham, who taught\nit to Ishmael. Mahometanism is the religion of the outcast of\nGod.--Ed.\n\n[16] Bunyan had been haunted with the temptation 'to sell and\npart with Christ,' and, under a fear that he had fallen under that\ntemptation, the case of Esau made a dreadful impression upon his\nsoul; extreme horror and anguish seized upon his spirit; 'he was\nlike a man bereft of life and bound over to eternal punishment,'\nfor two years. At length, after an awful storm, he found peace\nin the promise, 'his blood cleanseth from ALL sins,' and a proof\nthat he had not sold Christ.--See Grace Abounding, No. 139-160.\n\n[17] How solemn a thought! What an appeal to perpetual watchfulness.\nWhy have I not made shipwreck of faith? Most emphatically may we\nreply, Because God has sustained my soul.--Ed.\n\n[18] Bunyan's tongue and pen are here fired by his vivid imagination\nof eternal realities. With such burning words, we need no messenger\nfrom the invisible world to alarm the consciences of sinners. What\nangel could arouse more powerfully, alarmingly, convincingly, the\npoor sinner, than the whole of this chain of reasoning.--Ed.\n\n[19] This picture is drawn by a master hand: the master is laid\nby for a season; or, as Bunyan quaintly expresses it, 'a little a\nto side': when raised from affliction earthly affairs absorb his\nattention, and he forgets his good resolves. According to the old\nrhyme:--\n\n\n'The devil was sick, the devil a saint would be\nThe devil to well, the devil a saint was he.'--Ed.\n\n\n[20] This is referred to in the Pilgrim, at the Interpreter's\nhouse, by the representation of a man in an iron cage, who says,\n'I cannot get out, O now I cannot!' The awful account of Spira's\ndespair must have made a strong impression upon Bunyan's mind. It\ncommences with a poem.\n\n\n'Here see a soul that's all despair; a man\nAll hell; a spirit all wounds; who can\n     A wounded spirit bear?\nReader, would'st see, what may you never feel\nDespair, racks, torments, whips of burning steel!\nBehold, the man's the furnace, in whose heart\nSin hath created hell; O in each part\n     What flames appear:\nHis thoughts all stings; words, swords;\n     Brimstone his breath;\nHis eyes flames; wishes curses, life a death;\nA thousand deaths live in him, he not dead;\nA breathing corpse in living, scalding lead.'\n--Fearful Estate of Francis Spira.--Ed.\n\n\n***\n\nThe Life and Death of Mr. Badman,\n\nPresented to the World in a Familiar Dialogue Between Mr. Wiseman\nand Mr. Attentive.\n\nBy John Bunyan\n\n\n\n\nADVERTISEMENT BY THE EDITOR.\n\nThe life of Badman is a very interesting description, a true and\nlively portraiture, of the demoralized classes of the trading\ncommunity in the reign of King Charles II; a subject which naturally\nled the author to use expressions familiar among such persons,\nbut which are now either obsolete or considered as vulgar. In fact\nit is the only work proceeding from the prolific pen and fertile\nimagination of Bunyan, in which he uses terms that, in this\ndelicate and refined age, may give offence. So, in the venerable\ntranslation of the holy oracles, there are some objectionable\nexpressions, which, although formerly used in the politest company,\nnow point to the age in which it was written. The same ideas or\nfacts would now be expressed by terms which could not give offence;\nand every reader must feel great pleasure in the improvement of\nour language, as seen in the contrast between the two periods,\nand especially in the recollection that the facts might be stated\nwith equal precision, and reflections made with equal force, in\nterms at which the most delicate mind could not be offended.\n\nThose who read the writings of Bunyan must feel continually reminded\nof his ardent attachment to his Saviour, and his intense love to\nthe souls of sinners. He was as delicate in his expressions as any\nwriter of his age, who addressed the openly vicious and profane--calling\nthings by their most forcible and popular appellations. A wilful\nuntruth is, with him, 'a lie.' To show the wickedness and extreme\nfolly of swearing, he gives the words and imprecations then\ncommonly in use; but which, happily for us, we never hear, except\namong the most degraded classes of society. Swearing was formerly\nconsidered to be a habit of gentility; but now it betrays the\nblackguard, even when disguised in genteel attire. Those dangerous\ndiseases which are so surely engendered by filth and uncleanness,\nhe calls not by Latin but by their plain English names. In every\ncase, the Editor has not ventured to make the slightest alteration;\nbut has reprinted the whole in the author's plain and powerful\nlanguage.\n\nThe life of Badman forms a third part to the Pilgrim's Progress,\nnot a delightful pilgrimage to heaven, but, on the contrary,\na wretched downward journey to the infernal realms. The author's\nobject is to warn poor thoughtless sinners, not with smooth\nwords, to which they would take no heed; but to thunder upon\ntheir consciences the peril of their souls, and the increasing\nwretchedness into which they were madly hurrying. He who is in\nimminent, but unseen danger, will bless the warning voice if it\nreach his ears, however rough and startling the sound may be.\n\nThe life of Badman was written in an age when profligacy, vice,\nand debauchery, marched like a desolating army through our land,\nheaded by the king, and officered by his polluted courtiers; led\non with all the pomp and splendour which royalty could display.\nThe king and his ministers well knew that the most formidable\nenemies to tyranny, oppression, and misgovernment, were the piety\nand stern morality of the Puritans, Nonconformists, and the small\nclasses of virtuous citizens of other denominations; and therefore\nevery effort was made by allurements and intimidation to debauch\nand demoralize their minds. Well does Bunyan say that 'wickedness\nlike a flood is like to drown our English world. It has almost\nswallowed up all our youth, our middle age, old age, and all are\nalmost carried away of this flood. It reels to and fro like a\ndrunkard, it is like to fall and rise no more.' 'It is the very\nhaunts and walks of the infernal spirits.' 'England shakes and\nmakes me totter for its transgressions.'\n\nThe gradations of a wicked man in that evil age, from his cradle\nto his grave, are graphically set before the reader; it is all\ndrawn from reality, and not from efforts of imagination. Every\nexample is a picture of some real occurrence, either within the\nview of the author, or from the narratives of credible witnesses.\n'All the things that here I discourse of, have been acted upon\nthe stage of this world, even many times before mine eyes.' Badman\nis represented as having had the very great advantage of pious\nparents, and a godly master, but run riot in wickedness from his\nchildhood. Lying and pilfering mark his early days; followed in\nafter life by swearing, cheating, drunkenness, hypocrisy, infidelity\nand atheism. His conscience became hardened to that awful extent,\nthat he had no bands in his death. The career of wickedness\nhas often been so pictured, as to encourage and cherish vice and\nprofanity--to excite the unregenerate mind 'to ride post by other\nmen's sins.'[1] Not so the life of Badman. The ugly, wretched,\nmiserable consequences that assuredly follow a vicious career,\nare here displayed in biting words--alarming the conscience, and\nawfully warning the sinner of his destiny, unless happily he finds\nthat repentance that needeth not to be repented of. No debauchee\never read the life of Badman to gratify or increase his thirst\nfor sin. The tricks which in those days so generally accompanied\ntrading, are unsparingly exposed; becoming bankrupt to make money, a\nspecies of robbery, which ought to be punished as felony; double\nweights, too heavy for buying, and light to sell by, overcharging\nthose who take credit, and the taking advantage of the necessities\nof others, with the abuse of evil gains in debauchery, and its\nensuing miseries, are all faithfully displayed.\n\nIn the course of the narrative, a variety of awful examples of\ndivine vengeance are introduced; some from that singular compilation,\nClarke's looking-glass for Saints and Sinners; others from 'Beard's\ntheatre of God's Judgments' and many that happened under the\nauthor's own immediate knowledge. The faithfulness of his extracts\nfrom books has been fully verified. The awful death of Dorothy\nMately, of Ashover, in Derbyshire, mentioned, I had an opportunity\nof testing, by the aid of my kind friend, Thomas Bateman, Esq.,\nof Yolgrave. He sent me the following extract from the Ashover\nRegister for 1660:--'Dorothy Mately, supposed wife to John Flint\nof this parish, forswore herself; whereupon the ground opened,\nand she sunk over head, March 23, and being found dead, she was\nburied, March 25.' Thus fully confirming the facts, as stated by\nBunyan. Solemn providences, intended, in the inscrutable wisdom\nof God, for wise purposes, must not be always called 'divine\njudgments.' A ship is lost, and the good with the bad, sink together;\na missionary is murdered; a pious Malay is martyred; still no one\ncan suppose that these are instances of divine vengeance. But when\nthe atrocious bishop Bonner, in his old age, miserably perishes\nin prison, it reminds us of our Lord's saying, 'with what measure\nye mete, it shall be measured to you again.'\n\nBunyan's pictures, of which the life of Badman is a continued\nseries, are admirably painted from life. The extraordinary depths\nof hypocrisy, used in gaining the affections of a pious wealthy\nyoung woman, and entrapping her into a marriage, are admirably\ndrawn, as is its companion or counterpart, when Badman, in his\nwidower-hood, suffers an infamous strumpet to inveigle him into a\nmiserable marriage, as he so richly deserved. The death-bed scene\nof the pious broken-hearted Mrs. Badman, is a masterpiece. In\nfact the whole is a series of pictures drawn by a most admirable\nartist, and calculated to warn and attract the sinner from his\ndownward course.\n\nIn comparison with the times of Bunyan, England has now become\nwonderfully reformed from those grosser pollutions which disgraced\nher name. Persons of riper age, whose reminiscences go back to\nthe times of the slave trade, slavery, and war, will call to mind\nscenes of vice, brutality, open debauchery and profligacy, which,\nin these peaceful and prosperous times, would be instantly repressed\nand properly punished. Should peace be preserved, domestic, social,\nand national purity and happiness must increase with still greater\nand more delightful rapidity. Civilization and Christianity will\ntriumph over despotism, vice, and false religions, and the time\nbe hastened on, in which the divine art of rendering each other\nhappy will engross the attention of all mankind. Much yet remains\nto be done for the conversion of the still numerous family\nconnections of Mr. Badman; but the leaven of Christianity must,\nin spite of all opposition, eventually spread over the whole mass.\n\nHomely proverbs abound in this narrative, all of which are worthy\nof being treasured up in our memories. Is nothing so secret but it\nwill be revealed? we are told that 'Hedges have eyes and pitchers\nhave ears.' They who encourage evil propensities are 'nurses to\nthe devil's brats.' It is said of him who hurries on in a career\nof folly and sin, 'The devil rides him off his legs.' 'As the\ndevil corrects vice,' refers to those who pretend to correct bad\nhabits by means intended to promote them. 'The devil is a cunning\nschoolmaster.' Satan taking the wicked into his foul embraces is\n'like to like, as the devil said to the collier.'\n\nIn two things the times have certainly improved. Bunyan describes\nall 'pawnbrokers' to have been 'vile wretches,' and, in extortion,\nthe women to be worse than the men. Happily for our days, good and\neven pious pawnbrokers may be found, who are honourable exceptions\nto Mr. Bunyan's sweeping rule; nor do our women in any respect\nappear to be greater extortioners than our men. The instructions,\nexhortations, and scriptural precepts and examples to enforce honest\ndealing, interspersed as reflections throughout this narrative, are\ninvaluable, and will, I trust, prove beneficial to every reader.\n\nI have taken the liberty of dividing this long-continued dialogue\ninto chapters, for the greater facility of reference, and as\nperiods in the history, where the reader may conveniently rest in\nhis progress through this deeply interesting narrative.\n\nGEO. OFFOR.\n\n\n\n\nTHE AUTHOR TO THE READER.\n\nCOURTEOUS READER,\n\nAs I was considering with myself what I had written concerning\nthe Progress of the Pilgrim from this world to glory, and how it\nhad been acceptable to many in this nation, it came again into my\nmind to write, as then, of him that was going to heaven, so now,\nof the life and death of the ungodly, and of their travel from\nthis world to hell. The which in this I have done, and have put\nit, as thou seest, under the name and title of Mr. Badman, a name\nvery proper for such a subject. I have also put it into the form\nof a dialogue, that I might with more ease to myself, and pleasure\nto the reader, perform the work. And although, as I said, I have\nput it forth in this method, yet have I as little as may be gone\nout of the road of mine own observation of things. Yea, I think I\nmay truly say that to the best of my remembrance, all the things\nthat here I discourse of, I mean as to matter of fact, have been\nacted upon the stage of this world, even many times before mine\neyes.\n\nHere therefore, courteous reader, I present thee with the life\nand death of Mr. Badman indeed; yea, I do trace him in his life,\nfrom his childhood to his death; that thou mayest, as in a glass,\nbehold with thine own eyes the steps that take hold of hell; and\nalso discern, while thou art reading of Mr. Badman's death, whether\nthou thyself art treading in his path thereto. And let me entreat\nthee to forbear quirking[2] and mocking, for that I say Mr.\nBadman is dead; but rather gravely inquire concerning thyself by\nthe Word, whether thou art one of his lineage or no; for Mr. Badman\nhas left many of his relations behind him; yea, the very world is\noverspread with his kindred. True, some of his relations, as he,\nare gone to their place and long home, but thousands of thousands\nare left behind; as brothers, sisters, cousins, nephews, besides\ninnumerable of his friends and associates. I may say, and yet speak\nnothing but too much truth in so saying, that there is scarce a\nfellowship, a community, or fraternity of men in the world, but\nsome of Mr. Badman's relations are there; yea, rarely can we find\na family or household in a town, where he has not left behind him\neither a brother, nephew, or friend.\n\nThe butt[3] therefore, that at this time I shoot at, is wide; and\nit will be as impossible for this book to go into several families,\nand not to arrest some, as for the king's messenger to rush into\na house full of traitors, and find none but honest men there.[4]\nI cannot but think that this shot will light upon many, since our\nfields are so full of this game; but how many it will kill to Mr.\nBadman's course, and make alive to the Pilgrim's Progress, that\nis not in me to determine; this secret is with the Lord our God\nonly, and he alone knows to whom he will bless it to so good and\nso blessed an end. However, I have put fire to the pan,[5] and\ndoubt not but the report will quickly be heard.\n\nI told you before that Mr. Badman had left many of his friends and\nrelations behind him, but if I survive them, as that is a great\nquestion to me, I may also write of their lives; however, whether\nmy life be longer or shorter, this is my prayer at present, that\nGod will stir up witnesses against them, that may either convert\nor confound them; for wherever they live, and roll in their\nwickedness, they are the pest and plague of that country. England\nshakes and totters already, by reason of the burden that Mr. Badman\nand his friends have wickedly laid upon it. Yea, our earth reels\nand staggereth to and fro like a drunkard, the transgression\nthereof is heavy upon it.\n\nCourteous reader, I will treat thee now, even at the door and\nthreshold of this house, but only with this intelligence, that\nMr. Badman lies dead within. Be pleased therefore, if thy leisure\nwill serve thee, to enter in, and behold the state in which he\nis laid, betwixt his death-bed and the grave. He is not buried as\nyet, nor doth he stink, as is designed he shall, before he lies\ndown in oblivion. Now as others have had their funerals solemnized,\naccording to their greatness and grandeur in the world, so likewise\nMr. Badman, forasmuch as he deserveth not to go down to his grave\nwith silence, has his funeral state according to his deserts.\n\nFour things are usual at great men's funerals, which we will take\nleave, and I hope without offence, to allude to, in the funeral\nof Mr. Badman.\n\nFirst. They are sometimes, when dead, presented to their friends,\nby their completely wrought images, as lively as by cunning men's\nhands they can be; that the remembrance of them may be renewed\nto their survivors, the remembrance of them and their deeds; and\nthis I have endeavoured to answer in my discourse of Mr. Badman,\nand therefore I have drawn him forth in his features and actions\nfrom his childhood to his grey hairs. Here therefore, thou hast\nhim lively set forth as in cuts; both as to the minority, flower,\nand seniority of his age, together with those actions of his life,\nthat he was most capable of doing, in and under those present\ncircumstances of time, place, strength; and the opportunities that\ndid attend him in these.\n\nSecond. There is also usual at great men's funerals, those badges\nand escutcheons of their honour, that they have received from\ntheir ancestors, or have been thought worthy of for the deeds and\nexploits they have done in their life; and here Mr. Badman has\nhis, but such as vary from all men of worth, but so much the more\nagreeing with the merit of his doings. They all have descended\nin state, he only as an abominable branch. His deserts are the\ndeserts of sin, and therefore the escutcheons of honour that he\nhas, are only that he died without honour, 'and at his end became a\nfool.' 'Thou shalt not be joined with them in burial.' 'The seed\nof evil doers shall never be renowned' (Isa 14:20).\n\nThe funeral pomp therefore of Mr. Badman, is to wear upon his\nhearse the badges of a dishonourable and wicked life; since 'his\nbones are full of the sin of his youth, which shall lie down,' as\nJob says, 'with him in the dust.' Nor is it fit that any should be\nhis attendants, now at his death, but such as with him conspired\nagainst their own souls in their life; persons whose transgressions\nhave made them infamous to all that have or shall know what they\nhave done.\n\nSome notice therefore I have also here in this little discourse\ngiven the reader, of them who were his confederates in his life,\nand attendants at his death; with a hint, either of some high\nvillainy committed by them, as also of those judgments that have\novertaken and fallen upon them from the just and revenging hand\nof God. All which are things either fully known by me, as being\neye and ear-witness thereto, or that I have received from such\nhands, whose relation, as to this, I am bound to believe. And that\nthe reader may know them from other things and passages herein\ncontained, I have pointed at them in the margin.\n\nThird. The funerals of persons of quality have been solemnized\nwith some suitable sermon at the time and place of their burial;\nbut that I am not come to as yet, having got no further than to\nMr. Badman's death; but forasmuch as he must be buried, after he\nhath stunk out his time before his beholders, I doubt not but some\nsuch that we read are appointed to be at the burial of Gog, will\ndo this work in my stead; such as shall leave him neither skin\nnor bone above ground, but shall set a sign by it till the buriers\nhave buried it in the valley of Hamon-gog (Eze 39).\n\nFourth. At funerals there does use to be mourning and lamentation,\nbut here also Mr. Badman differs from others; his familiars cannot\nlament his departure, for they have not sense of his damnable\nstate; they rather ring him, and sing him to hell in the sleep of\ndeath, in which he goes thither. Good men count him no loss to\nthe world, his place can well be without him, his loss is only\nhis own, and it is too late for him to recover that damage or loss\nby a sea of bloody tears, could he shed them. Yea, God has said\nhe will laugh at his destruction; who then shall lament for him,\nsaying, Ah! my brother. He was but a stinking weed in his life;\nnor was he better at all in his death; such may well be thrown\nover the wall without sorrow, when once God has plucked them up\nby the roots in his wrath.\n\nReader, if thou art of the race, lineage, stock, or fraternity\nof Mr. Badman, I tell thee, before thou readest this book, thou\nwilt neither brook the author nor it, because he hath writ of Mr.\nBadman as he has. For he that condemneth the wicked that die so,\npasseth also the sentence upon the wicked that live. I therefore\nexpect neither credit of, nor countenance from thee, for this\nnarration of thy kinsman's life. For thy old love to thy friend,\nhis ways, doings, &c., will stir up in thee enmity rather in thy\nvery heart against me. I shall therefore incline to think of thee,\nthat thou wilt rend, burn, or throw it away in contempt; yea, and\nwish also, that for writing so notorious a truth, some mischief\nmay befal me. I look also to be loaded by thee with disdain, scorn,\nand contempt; yea, that thou shouldest railingly and vilifyingly\nsay I lie, and am a bespatterer of honest men's lives and deaths.\nFor. Mr. Badman, when himself was alive, could not abide to be\ncounted a knave, though his actions told all that went by, that\nindeed he was such an one. How then should his brethren that survive\nhim, and that tread in his very steps, approve of the sentence\nthat by this book is pronounced against him? Will they not rather\nimitate Korah, Dathan, and Abiram's friends, even rail at me for\ncondemning him, as they did at Moses for doing execution?\n\nI know it is ill puddling in the cockatrice's den, and that they\nrun hazards that hunt the wild boar. The man also that writeth\nMr. Badman's life had need be fenced with a coat of mail, and with\nthe staff of a spear, for that his surviving friends will know\nwhat he doth; but I have adventured to do it, and to play, at this\ntime, at the hole of these asps; if they bite, they bite; if they\nsting, they sting. Christ sends his lambs in the midst of wolves,\nnot to do like them, but to suffer by them for bearing plain\ntestimony against their bad deeds. But had one not need to walk\nwith a guard, and to have a sentinel stand at one's door for this?\nVerily, the flesh would be glad of such help; yea, a spiritual\nman, could he tell how to get it (Acts 23). But I am stript naked\nof these, and yet am commanded to be faithful in my service\nfor Christ. Well then, I have spoken what I have spoken, and now\n'come on me what will' (Job 13:13). True, the text say, Rebuke a\nscorner and he will hate thee; and that he that reproveth a wicked\nman getteth himself a blot and shame. But what then? Open rebuke\nis better than secret love, and he that receives it shall find it\nso afterwards.\n\nSo then, whether Mr. Badman's friends shall rage or laugh at what\nI have writ, I know that the better end of the staff[6] is mine.\nMy endeavour is to stop a hellish course of life, and to 'save\na soul from death' (James 5:20). And if for so doing I meet with\nenvy from them, from whom in reason I should have thanks, I must\nremember the man in the dream,[7] that cut his way through his\narmed enemies, and so got into the beauteous palace; I must, I\nsay, remember him, and do myself likewise.\n\nYet four things I will propound to the consideration of Mr. Badman's\nfriends before I turn my back upon them.\n\n1. Suppose that there be a hell in very deed; not that I do question it\nany more than I do whether there be a sun to shine, but I suppose\nit for argument sake with Mr. Badman's friends. I say, suppose\nthere be a hell, and that too such an one as the Scripture speaks\nof, one at the remotest distance from God and life eternal, one\nwhere the worm of a guilty conscience never dies, and where the\nfire of the wrath of God is not quenched. Suppose, I say, that\nthere is such a hell, prepared of God--as there is indeed--for\nthe body and soul of the ungodly world after this life to be\ntormented in; I say, do but with thyself suppose it, and then tell\nme is it not prepared for thee, thou being a wicked man? Let thy\nconscience speak, I say, is it not prepared for thee, thou being\nan ungodly man? And dost thou think, wast thou there now, that\nthou art able to wrestle with the judgment of God? why then do\nthe fallen angels tremble there? Thy hands cannot be strong, nor\ncan thy heart endure, in that day when God shall deal with thee\n(Eze 22:14).\n\n2. Suppose that some one that is now a soul in hell for sin, was\npermitted to come hither again to dwell, and that they had a grant\nalso, that, upon amendment of life, next time they die, to change\nthat place for heaven and glory. What sayst thou, O wicked man?\nWould such an one, thinkest thou, run again into the same course\nof life as before, and venture the damnation that for sin he had\nalready been in? Would he choose again to lead that cursed life\nthat afresh would kindle the flames of hell upon him, and that\nwould bind him up under the heavy wrath of God? O! he would not,\nhe would not; Luke 16 insinuates it; yea, reason itself awake\nwould abhor it, and tremble at such a thought.\n\n3. Suppose again, that thou that livest and rollest in thy sin, and\nthat as yet hast known nothing but the pleasure thereof, shouldest\nbe by an angel conveyed to some place, where, with convenience,\nfrom thence thou mightest have a view of heaven and hell, of the\njoys of the one and the torments of the other; I say, suppose\nthat from thence thou mightest have such a view thereof as would\nconvince thy reason that both heaven and hell are such realities\nas by the Word they are declared to be; wouldest thou, thinkest\nthou, when brought to thy home again, choose to thyself thy former\nlife, to wit, to return to thy folly again? No; if belief of what\nthou sawest remained with thee thou wouldest eat fire and brimstone\nfirst.\n\n4. I will propound again. Suppose that there was amongst us such\na law, and such a magistrate to inflict the penalty, that for\nevery open wickedness committed by thee, so much of thy flesh\nshould with burning pincers be plucked from thy bones, wouldest\nthou then go on in thy open way of lying, swearing, drinking, and\nwhoring, as thou with delight doest now? Surely, surely, no. The\nfear of the punishment would make thee forbear; yea, would make\nthee tremble, even then when thy lusts were powerful, to think what\na punishment thou wast sure to sustain so soon as the pleasure\nwas over. But O! the folly, the madness, the desperate madness that\nis in the hearts of Mr. Badman's friends, who, in despite of the\nthreatenings of a holy and sin-revenging God, and of the outcries\nand warnings of all good men, yea, that will, in despite of the\ngroans and torments of those that are now in hell for sin, go on\nin a sinful course of life, yea, though every sin is also a step\nof descent down to that infernal cave (Luke 16:24,28). O how true\nis that saying of Solomon, 'The heart of the sons of men is full\nof evil, and madness is in their heart while they live, and after\nthat they go to the dead' (Eccl 9:3). To the dead! that is, to the\ndead in hell, to the damned dead, the place to which those that\nhave died bad men are gone, and that those that live bad men are\nlike to go to, when a little more sin, like stolen waters, hath\nbeen imbibed by their sinful souls.\n\nThat which has made me publish this book is,\n\n1. For that wickedness, like a flood, is like to drown our English\nworld. It begins already to be above the tops of the mountains;\nit has almost swallowed up all; our youth, middle age, old age,\nand all, are almost carried away of this flood. O debauchery,\ndebauchery, what hast thou done in England! Thou hast corrupted our\nyoung men, and hast made our old men beasts; thou hast deflowered\nour virgins, and hast made matrons bawds. Thou hast made our\nearth 'to reel to and fro like a drunkard'; it is in danger to 'be\nremoved like a cottage,' yea, it is, because transgression is so\nheavy upon it, like to fall and rise no more (Isa 24:20). O! that\nI could mourn for England, and for the sins that are committed\ntherein, even while I see that, without repentance, the men of\nGod's wrath are about to deal with us, each having his 'slaughtering\nweapon in his hand' (Eze 9:1,2). Well, I have written, and by\nGod's assistance shall pray that this flood may abate in England;\nand could I but see the tops of the mountains above it, I should\nthink that these waters were abating.\n\n2. It is the duty of those that can to cry out against this deadly\nplague, yea, to lift up their voice as with a trumpet against\nit, that men may be awakened about it, fly from it, as from that\nwhich is the greatest of evils. Sin pulled angels out of heaven,\npulls men down to hell, and overthroweth kingdoms. Who, that\nsees a house on fire, will not give the alarm to them that dwell\ntherein? Who, that sees the land invaded, will not set the beacons\non a flame. Who, that sees the devils as roaring lions, continually\ndevouring souls, will not make an out-cry? But above all, when\nwe see sin, sinful sin, a swallowing up a nation, sinking of a\nnation, and bringing its inhabitants to temporal, spiritual, and\neternal ruin, shall we not cry out and cry, They are drunk, but\nnot with wine; they stagger, but not with strong drink; they are\nintoxicated with the deadly poison of sin, which will, if its\nmalignity be not by wholesome means allayed, bring soul and body,\nand estate, and country, and all, to ruin and destruction?\n\n3. In and by this outcry I shall deliver myself from the ruins of\nthem that perish; for a man can do no more in this matter--I mean\na man in my capacity--than to detect and condemn the wickedness,\nwarn the evil doer of the judgment, and fly therefrom myself. But\nO! that I might not only deliver myself! O that many would hear,\nand turn at this my cry from sin! that they may be secured from\nthe death and judgment that attend it.\n\nWhy I have handled the matter in this method is best known to\nmyself. And why I have concealed most of the names of the persons\nwhose sins or punishments I here and there in this book make\nrelation of is, (1.) For that neither the sins nor judgments were\nall alike open; the sins of some were committed, and the judgments\nexecuted for them, only in a corner. Not to say that I could not\nlearn some of their names, for could I, I should not have made\nthem public, for this reason, (2.) Because I would not provoke\nthose of their relations that survive them; I would not justly\nprovoke them; and yet, as I think, I should, should I have entailed\ntheir punishment to their sins, and both to their names, and so\nhave turned them into the world. (3.) Nor would I lay them under\ndisgrace and contempt, which would, as I think, unavoidably have\nhappened unto them had I withal inserted their names.\n\nAs for those whose names I mention, their crimes or judgments were\nmanifest; public almost as anything of that nature that happeneth\nto mortal men. Such therefore have published their own shame\nby their sin, and God his anger, by taking of open vengeance. As\nJob says, God has struck 'them as wicked men in the open sight of\nothers' (Job 34:26). So that I cannot conceive, since their sin\nand judgment was so conspicuous, that my admonishing the world\nthereof should turn to their detriment. For the publishing\nof these things are, so far as relation is concerned, intended\nfor remembrances, that they may also bethink themselves, repent\nand turn to God, lest the judgments for their sins should prove\nhereditary. For the God of heaven hath threatened to visit the\niniquity of the fathers upon the children, if they hate him, to\nthe third and fourth generation (Exo 20:5).\n\nNebuchadnezzar's punishment for his pride being open--for he was\nfor his sin driven from his kingly dignity, and from among men\ntoo, to eat grass like an ox, and to company with the beasts--Daniel\ndid not stick to tell Belshazzar his son to his face thereof;\nnor to publish it that it might be read and remembered by the\ngenerations to come. The same may be said of Judas and Ananias,\n&c., for their sin and punishment were known to all the dwellers\nat Jerusalem (Acts 1:19). Nor is it a sign but of desperate\nimpenitence and hardness of heart, when the offspring or relations\nof those who have fallen by open, fearful, and prodigious judgments,\nfor their sin, shall overlook, forget, pass by, or take no notice\nof such high outgoings of God against them and their house. Thus\nDaniel aggravates Belshazzar's crime, for that he hardened his heart\nin pride, though he knew that for that very sin and transgression\nhis father was brought down from his height, and made to be a\ncompanion for asses. 'And thou his son, O Belshazzar,' says he,\n'hast not humbled thine heart, though thou knewest all this' (Dan\n5:22). A home reproof, indeed, but home [reproof] is most fit for\nan open and a continued in transgression.\n\nLet those, then, that are the offspring or relations of such, who\nby their own sin, and the dreadful judgments of God, are made\nto become a sign (Deut 16:9-12), having been swept as dung from\noff the face of the earth, beware, lest when judgment knocks at\ntheir door, for their sins, as it did before at the door of their\nprogenitors, it falls also with as heavy a stroke as on them\nthat went before them (Num 16:38-40). Lest, I say, they in that\nday, instead of finding mercy, find for their high, daring, and\njudgment-affronting sins, judgment without mercy.\n\nTo conclude; let those that would not die Mr. Badman's death, take\nheed of Mr. Badman's ways; for his ways bring to his end. Wickedness\nwill not deliver him that is given to it; though they should cloak\nall with a profession of religion. If it was a transgression of old\nfor a man to wear a woman's apparel, surely it is a transgression\nnow for a sinner to wear a Christian profession for a cloak.\nWolves in sheep's clothing swarm in England this day; wolves both\nas to doctrine and as to practice too. Some men make a profession,\nI doubt, on purpose that they may twist themselves into a trade;\nand thence into an estate; yea, and if need be, into an estate\nknavishly, by the ruins of their neighbour. Let such take heed, for\nthose that do such things have the greater damnation. Christian,\nmake thy profession shine by a conversation according to the\ngospel; or else thou wilt damnify religion, bring scandal to thy\nbrethren, and give offence to the enemies; and it would be better\nthat a millstone was hanged about thy neck, and that thou, as\nso adorned, was cast into the bottom of the sea, than so to do.\nChristian, a profession according to the gospel is, in these days,\na rare thing; seek then after it, put it on, and keep it without\nspot, and, as becomes thee, white, and clean, and thou shalt be\na rare Christian.\n\nThe prophecy of the last times is, that professing men, for so\nI understand the text, shall be many of them base (2 Tim 3); but\ncontinue thou in the things that thou hast learned, not of wanton\nmen, nor of licentious times, but of the Word and doctrine of God,\nthat is, according to godliness; and thou shalt walk with Christ\nin white. Now, God Almighty gave his people grace, not to hate or\nmalign sinners, nor yet to choose any of their ways, but to keep\nthemselves pure from the blood of all men, by speaking and doing\naccording to that name and those rules that they profess to know\nand love; for Jesus Christ's sake.\n\nJOHN BUNYAN.\n\n\n\nCONTENTS.\n\nCHAP. I. Badman's death and its awful consequences, This leads to\nthe discourse of his life.\n\nCHAP. II. Badman's wicked behavior in childhood,\n\nCHAP. III. Badman's apprenticeship to a pious master,\n\nCHAP. IV. He gets a new master bad as himself,\n\nCHAP. V. Badman in business; the tricks of a wicked tradesman,\n\nCHAP. VI. His hypocritical courtship and marriage to a pious,\nrich, young lady,\n\nCHAP. VII. He throws off the mask and cruelly treats his wife.\nBunyan's rules for such as think of marriage,\n\nCHAP. VIII. Badman is a bankrupt, and gets by it hat-fulls of\nmoney,\n\nCHAP. IX. Badman's fraudulent dealings to get money,\n\nCHAP. X. The simple Christian's views of extortion,\n\nCHAP. XI. Instructions for righteous trading,\n\nCHAP. XII. Badman's pride, atheism, infidelity, and envy,\n\nCHAP. XIII. He gets drunk and breaks his leg. God's judgments upon\ndrunkards,\n\nCHAP. XIV. His pretended repentings and promises of reform when\ndeath grimly stares at him,\n\nCHAP. XV. Death leaves him for a season, and he returns to his sins,\nlike a sow that has been washed to her wallowing in the mire,\n\nCHAP. XVI. His pious wife dies broken-hearted. Her deathbed charge\nto her family,\n\nCHAP. XVII. He is tricked into a second marriage by a woman as\nbad as himself,\n\nCHAP. XVIII. He parts from his wife, diseases attack him under\nCaptain Consumption; he rots away and dies in sinful security,\n\nCHAP. XIX. Future happiness not to be hoped from a quiet, hardened\ndeath. Some remarkable instances,\n\nCHAP. XX. Without godly repentance, the wicked man's hopes and\nlife die together.\n\n\n\n\nTHE LIFE AND DEATH OF MR. BADMAN,\n\n\n\n\nCHAPTER I.\n\n[BADMAN'S DEATH AND ITS AWFUL CONSEQUENCES.]\n\nWISEMAN. Good morrow, my good neighbour, Mr. Attentive; whither\nare you walking so early this morning? Methinks you look as if you\nwere concerned about something more than ordinary. Have you lost\nany of your cattle, or what is the matter?\n\nATTENTIVE. Good Sir, good morrow to you, I have not as yet lost\naught, but yet you give a right guess of me, for I am, as you\nsay, concerned in my heart, but it is because of the badness of\nthe times. And, Sir, you, as all our neighbours know, are a very\nobserving man, pray, therefore, what do you think of them?\n\nWISE. Why, I think, as you say, to wit, that they are bad times,\nand bad they will be, until men are better; for they are bad men\nthat make bad times; if men, therefore, would mend, so would the\ntimes. It is a folly to look for good days so long as sin is so\nhigh, and those that study its nourishment so many. God bring it\ndown, and those that nourish it, to repentance, and then, my good\nneighbour, you will be concerned, not as you are now; now you are\nconcerned because times are so bad, but then you will be so because\ntimes are so good; now you are concerned so as to be perplexed,\nbut then you will be concerned so as to lift up your voice with\nshouting, for I dare say, could you see such days, they would make\nyou shout.\n\nATTEN. Ay, so they would; such times I have prayed for, such times\nI have longed for; but I fear they will be worse before they be\nbetter.\n\nWISE. Make no conclusions, man; for he that hath the hearts of\nmen in his hand can change them from worse to better, and so bad\ntimes into good. God give long life to them that are good, and\nespecially to those of them that are capable of doing him service\nin the world. The ornament and beauty of this lower world, next to\nGod and his wonders, are the men that spangle and shine in godliness.\n\nNow as Mr. Wiseman said this, he gave a great sigh.\n\nATTEN. Amen, amen. But why, good Sir, do you sigh so deeply; is\nit for ought else than that for the which, as you have perceived,\nI myself am concerned?\n\nWISE. I am concerned, with you, for the badness of the times; but\nthat was not the cause of that sigh, of the which, as I see, you\ntake notice. I sighed at the remembrance of the death of that man\nfor whom the bell tolled at our town yesterday.\n\nATTEN. Why, I trow, Mr. Goodman your neighbour is not dead. Indeed\nI did hear that he had been sick.\n\nWISE. No, no, it is not he. Had it been he, I could not but have\nbeen concerned, but yet not as I am concerned now. If he had died,\nI should only have been concerned for that the world had lost a\nlight; but the man that I am concerned for now was one that never\nwas good, therefore such an one who is not dead only, but damned.\nHe died that he might die, he went from life to death, and then\nfrom death to death, from death natural to death eternal. And as\nhe spake this, the water stood in his eyes.[8]\n\nATTEN. Indeed, to go from a deathbed to hell is a fearful thing\nto think on. But, good neighbour Wiseman, be pleased to tell me\nwho this man was, and why you conclude him so miserable in his\ndeath?\n\nWISE. Well, if you can stay, I will tell you who he was, and why\nI conclude thus concerning him.\n\nATTEN. My leisure will admit me to stay, and I am willing to hear\nyou out. And I pray God your discourse may take hold on my heart,\nthat I may be bettered thereby. So they agreed to sit down under\na tree. Then Mr. Wiseman proceeded as followeth:--\n\nWISE. The man that I mean is one Mr. Badman; he has lived in our\ntown a great while, and now, as I said, he is dead. But the reason\nof my being so concerned at his death is, not for that he was at\nall related to me, or for that any good conditions died with him,\nfor he was far from them, but for that, as I greatly fear, he\nhath, as was hinted before, died two deaths at once.\n\nATTEN. I perceive what you mean by two deaths at once; and to\nspeak truth, it is a fearful thing thus to have ground to think\nof any: for although the death of the ungodly and sinners is laid\nto heart but of few, yet to die in such a state is more dreadful\nand fearful than any man can imagine. Indeed if a man had no\nsoul, if his state was not truly immortal, the matter would not\nbe so much; but for a man to be so disposed of by his Maker, as\nto be appointed a sensible being for ever, and for him too to fall\ninto the hands of revenging justice, that will be always, to the\nutmost extremity that his sin deserveth, punishing of him in the\ndismal dungeon of hell, this must needs be unutterably sad, and\nlamentable.\n\nWISE. There is no man, I think, that is sensible of the worth\nof one soul, but must, when he hears of the death of unconverted\nmen, be stricken with sorrow and grief: because, as you said well,\nthat man's state is such that he has a sensible being for ever.\nFor it is sense that makes punishment heavy. But yet sense is not\nall that the damned have, they have sense and reason too; so then,\nas sense receiveth punishment with sorrow, because it feels, and\nbleeds under the same, so by reason, and the exercise thereof, in\nthe midst of torment, all present affliction is aggravated, and\nthat three manner of ways:--1. Reason will consider thus with\nhimself. For what am I thus tormented? and will easily find it\nis for nothing but that base and filthy thing, sin; and now will\nvexation be mixed with punishment, and that will greatly heighten\nthe affliction. 2. Reason will consider thus with himself. How\nlong must this be my state? And will soon return to himself this\nanswer: This must be my state for ever and ever. Now this will\ngreatly increase the torment. 3. Reason. will consider thus with\nhimself. What have I lost more than present ease and quiet by my\nsins that I have committed? And will quickly return himself this\nanswer: I have lost communion with God, Christ, saints, and angels,\nand a share in heaven and eternal life: and this also must needs\ngreaten the misery of poor damned souls. And this is the case of\nMr. Badman.\n\nATTEN. I feel my heart even shake at the thoughts of coming into\nsuch a state. Hell! who knows that is yet alive, what the torments\nof hell are? This word HELL gives a very dreadful sound.\n\nWISE. Ay, so it does in the ears of him that has a tender conscience.\nBut if, as you say, and that truly, the very name of hell is so\ndreadful, what is the place itself, and what are the punishments\nthat are there inflicted, and that without the least intermission,\nupon the souls of damned men, for ever and ever.\n\nATTEN. Well, but passing this; my leisure will admit me to stay,\nand therefore pray tell me what it is that makes you think that\nMr. Badman is gone to hell.\n\nWISE. I will tell you. But first, do you know which of the Badmans\nI mean?\n\nATTEN. Why, was there more of them than one?\n\nWISE. O yes, a great many, both brothers and sisters, and yet all\nof them the children of a godly parent, the more a great deal is\nthe pity.\n\nATTEN. Which of them therefore was it that died?\n\nWISE. The eldest, old in years, and old in sin; but the sinner\nthat dies an hundred years old shall be accursed.\n\nATTEN. Well, but what makes you think he is gone to hell?\n\nWISE. His wicked life, and fearful death, especially since the\nmanner of his death was so corresponding with his life.\n\nATTEN. Pray let me know the manner of his death, if yourself did\nperfectly know it.\n\nWISE. I was there when he died; but I desire not to see another\nsuch man, while I live, die in such sort as he did.\n\nATTEN. Pray therefore let me hear it.\n\nWISE. You say you have leisure and can stay, and therefore, if you\nplease, we will discourse even orderly of him. First, we will begin\nwith his life, and then proceed to his death: because a relation\nof the first may the more affect you, when you shall hear of the\nsecond.\n\nATTEN. Did you then so well know his life?\n\nWISE. I knew him of a child. I was a man, when he was but a boy,\nand I made special observation of him from first to last.\n\nATTEN. Pray then let me hear from you an account of his life; but\nbe as brief as you can, for I long to hear of the manner of his\ndeath.\n\n\n\n\nCHAPTER II.\n\n[BADMAN'S WICKED BEHAVIOUR IN CHILDHOOD.]\n\nWISE. I will endeavour to answer your desires, and first, I will\ntell you, that from a child he was very bad; his very beginning\nwas ominous, and presaged that no good end was, in likelihood,\nto follow thereupon. There were several sins that he was given\nto, when but a little one, that manifested him to be notoriously\ninfected with original corruption; for I dare say he learned none\nof them of his father and mother; nor was he admitted to go much\nabroad among other children that were vile, to learn to sin of\nthem: nay, contrariwise, if at any time he did get abroad amongst\nothers, he would be as the inventor of bad words, and an example\nin bad actions. To them all he used to be, as we say, the ringleader,\nand master-sinner from a child.\n\nATTEN. This was a bad beginning indeed, and did demonstrate that\nhe was, as you say, polluted, very much polluted with original\ncorruption. For to speak my mind freely, I do confess that it is\nmine opinion that children come polluted with sin into the world,\nand that ofttimes the sins of their youth, especially while they\nare very young, are rather by virtue of indwelling sin, than by\nexamples that are set before them by others. Not but that they\nlearn to sin by example too, but example is not the root, but\nrather the temptation unto wickedness. The root is sin within;\n'for from within, out of the heart of men,' proceedeth sin (Mark\n7:21).\n\nWISE. I am glad to hear that you are of this opinion, and to confirm\nwhat you have said by a few hints from the Word. Man in his birth\nis compared to an ass, an unclean beast, and to a wretched infant\nin its blood (Job 11:12; Eze 16). Besides, all the first-born of\nold that were offered unto the Lord, were to be redeemed at the\nage of a month, and that was before they were sinners by imitation\n(Exo 13:13, 34:20). The scripture also affirmeth, that by the sin\nof one, judgment came upon all; and renders this reason, 'for that\nall have sinned' (Rom 5:12). Nor is that objection worth a rush,\nthat Christ by his death hath taken away original sin. First. Because\nit is scriptureless. Secondly. Because it makes them incapable of\nsalvation by Christ; for none but those that in their own persons\nare sinners are to have salvation by him. Many other things might\nbe added, but between persons so well agreed as you and I are,\nthese may suffice at present. But when an antagonist comes to\ndeal with us about this matter, then we have for him often other\nstrong arguments, if he be an antagonist worth the taking notice\nof.\n\nATTEN. But, as was hinted before, he used to be the ring-leading\nsinner, or the master of mischief among other children; yet these\nare but generals; pray therefore tell me in particular which were\nthe sins of his childhood.\n\nWISE. I will so. When he was but a child, he was so addicted to\nlying that his parents scarce knew when to believe he spake true;\nyea, he would invent, tell, and stand to the lies that he invented\nand told, and that with such an audacious face, that one might even\nread in his very countenance the symptoms of a hard and desperate\nheart this way.\n\nATTEN. This was an ill beginning indeed, and argueth that he began\nto harden himself in sin betimes. For a lie cannot be knowingly\ntold and stood in, and I perceive that this was his manner of way\nin lying, but he must as it were force his own heart unto it. Yea,\nhe must make his heart hard, and bold to do it. Yea, he must be\narrived to an exceeding pitch of wickedness thus to do, since all\nthis he did against that good education, that before you seemed\nto hint he had from his father and mother.\n\nWISE. The want of good education, as you have intimated, is many\ntimes a cause why children do so easily, so soon, become bad;\nespecially when there is not only a want of that, but bad examples\nenough, as, the more is the pity, there is in many families; by\nvirtue of which poor children are trained up in sin, and nursed\ntherein for the devil and hell. But it was otherwise with Mr.\nBadman, for to my knowledge this his way of lying was a great\ngrief to his parents, for their hearts were much dejected at this\nbeginning of their son; nor did there want counsel and correction\nfrom them to him if that would have made him better. He wanted not\nto be told, in my hearing, and that over and over and over, that\n'all liars shall have their part in the lake which burneth with\nfire and brimstone'; and that 'whosoever loveth and maketh a lie,'\nshould not have any part in the new and heavenly Jerusalem (Rev\n21:8,27, 22:15). But all availed nothing with him; when a fit,\nor an occasion to lie came upon him, he would invent, tell, and\nstand to his lie as steadfastly as if it had been the biggest of\ntruths that he told, and that with that hardening of his heart\nand face, that it would be to those who stood by, a wonder. Nay,\nand this he would do when under the rod of correction, which is\nappointed by God for parents to use, that thereby they might keep\ntheir children from hell (Prov 22:15, 23:13,14).[9]\n\nATTEN. Truly it was, as I said, a bad beginning, he served the devil\nbetimes; yea, he became nurse to one of his brats, for a spirit\nof lying is the devil's brat, 'for he is a liar and the father of\nit' (John 8:44).\n\nWISE. Right, he is the father of it indeed. A lie is begot by the\ndevil as the father, and is brought forth by the wicked heart\nas the mother; wherefore another scripture also saith, 'Why hath\nSatan filled thine heart to lie,' &c. (Acts 5:3,4). Yea, he calleth\nthe heart that is big with a lie, an heart that hath conceived,\nthat is, by the devil. 'Why hast thou conceived this thing in thine\nheart? thou hast not lied unto men, but unto God.' True, his lie\nwas a lie of the highest nature, but every lie hath the same father\nand mother as had the lie last spoken of. 'For he is a liar, and\nthe father of it.' A lie then is the brat of hell, and it cannot\nbe in the heart before the person has committed a kind of spiritual\nadultery with the devil. That soul therefore that telleth a known\nlie, has lien with, and conceived it by lying with the devil, the\nonly father of lies. For a lie has only one father and mother, the\ndevil and the heart. No marvel therefore if the hearts that hatch\nand bring forth lies be so much of complexion with the devil. Yea,\nno marvel though God and Christ have so bent their word against\nliars.[10] A liar is wedded to the devil himself.\n\nATTEN. It seems a marvellous thing in mine eyes, that since a lie\nis in the offspring of the devil, and since a lie brings the soul\nto the very den of devils, to wit, the dark dungeon of hell, that\nmen should be so desperately wicked as to accustom themselves to\nso horrible a thing.\n\nWISE. It seems also marvellous to me, especially when I observe\nfor how little a matter some men will study, contrive, make, and\ntell a lie. You shall have some that will lie it over and over,\nand that for a penny profit. Yea, lie and stand in it, although\nthey know that they lie. Yea, you shall have some men that will\nnot stick to tell lie after lie, though themselves get nothing\nthereby. They will tell lies in their ordinary discourse with\ntheir neighbours, also their news, their jests, and their tales,\nmust needs be adorned with lies; or else they seem to bear no good\nsound to the ear, nor show much to the fancy of him to whom they\nare told. But alas! what will these liars do, when, for their\nlies they shall be tumbled down into hell, to that devil that did\nbeget those lies in their heart, and so be tormented by fire and\nbrimstone, with him, and that for ever and ever, for their lies?\n\nATTEN. Can you not give one some example of God's judgments upon\nliars, that one may tell them to liars when one hears them lie,\nif perhaps they may by the hearing thereof, be made afraid, and\nashamed to lie.\n\nWISE. Examples! why Ananias[11] and his wife are examples enough\nto put a stop, one would think, to a spirit addicted thereto, for\nthey both were stricken down dead for telling a lie, and that by\nGod himself, in the midst of a company of people (Acts 5). But if\nGod's threatening of liars with hell-fire, and with the loss of\nthe kingdom of heaven, will not prevail with them to leave off\nto lie and make lies, it cannot be imagined that a relation of\ntemporal judgments that have swept liars out of the world heretofore,\nshould do it. Now, as I said, this lying was one of the first sins\nthat Mr. Badman was addicted to, and he could make them and tell\nthem fearfully.\n\nATTEN. I am sorry to hear this of him, and so much the more, because,\nas I fear, this sin did not reign in him alone; for usually one\nthat is accustomed to lying, is also accustomed to other evils\nbesides; and if it were not so also with Mr. Badman, it would be\nindeed a wonder.\n\nWISE. You say true, the liar is a captive slave of more than the\nspirit of lying; and therefore this Mr. Badman, as he was a liar\nfrom a child, so he was also much given to pilfer and steal, so\nthat what he could, as we say, handsomely lay his hands on,[12]\nthat was counted his own, whether they were the things of his\nfellow-children, or if he could lay hold of anything at a neighbour's\nhouse, he would take it away; you must understand me of trifles;\nfor being yet but a child, he attempted no great matter, especially\nat first. But yet as he grew up in strength and ripeness of wit,\nso he attempted to pilfer and steal things still of more value than\nat first. He took at last great pleasure in robbing of gardens\nand orchards; and as he grew up, to steal pullen[13] from the\nneighbourhood. Yea, what was his father's could not escape his\nfingers, all was fish that came to his net, so hardened, at last,\nwas he in this mischief also.\n\nATTEN. You make me wonder more and more. What, play the thief\ntoo! What, play the thief so soon! He could not but know, though\nhe was but a child, that what he took from others was none of his\nown. Besides, if his father was a good man, as you say, it could\nnot be but he must also hear from him that to steal was to transgress\nthe law of God, and so to run the hazard of eternal damnation.\n\nWISE. His father was not wanting to use the means to reclaim him,\noften urging, as I have been told, that saying in the law of Moses,\n'Thou shalt not steal' (Exo 20:15). And also that, 'This is the\ncurse that goeth forth over the face of the whole earth; for every\none that stealeth shall be cut off', &c. (Zech 5:3). The light of\nnature also, though he was little, must needs show him that what\nhe took from others was not his own; and that he would not willingly\nhave been served so himself. But all was to no purpose, let father\nand conscience say what they would to him, he would go on, he was\nresolved to go on in his wickedness.\n\nATTEN. But his father would, as you intimate, sometimes rebuke\nhim for his wickedness; pray how would he carry it then?\n\nWISE. How! why like to a thief that is found. He would stand\ngloating,[14] and hanging down his head in a sullen, pouching\nmanner; a body might read, as we used to say, the picture of\nill-luck in his face; and when his father did demand his answer\nto such questions concerning his villainy, he would grumble and\nmutter at him, and that should be all he could get.\n\nATTEN. But you said that he would also rob his father, methinks\nthat was an unnatural thing.\n\nWISE. Natural or unnatural, all is one to a thief. Besides, you\nmust think that he had likewise companions to whom he was, for the\nwickedness that he saw in them, more firmly knit, than either of\nfather or mother. Yea, and what had he cared if father and mother had\ndied for grief for him. Their death would have been, as he would\nhave counted, great release and liberty to him; for the truth\nis, they and their counsel were his bondage; yea, and if I forget\nnot, I have heard some say that when he was, at times, among his\ncompanions he would greatly rejoice to think that his parents were\nold, and could not live long, and then, quoth he, I shall be mine\nown man, to do what I list, without their control.\n\nATTEN. Then it seems he counted that robbing of his parents was\nno crime.\n\nWISE. None at all; and therefore he fell directly under that\nsentence, 'Whoso robbeth his father or his mother, and saith it\nis no transgression, the same is the companion of a destroyer'\n(Prov 28:24). And for that he set so light by them as to their\npersons and counsels, it was a sign that at present he was of a\nvery abominable spirit, and that some judgment waited to take hold\nof him in time to come (1 Sam 2:25).\n\nATTEN. But can you imagine what it was, I mean, in his conceit, for\nI speak not now of the suggestions of Satan, by which doubtless\nhe was put on to do these things; I say what it should be in\nhis conceit, that should make him think that this his manner of\npilfering and stealing was no great matter.\n\nWISE. It was for that the things that he stole were small; to rob\norchards, and gardens, and to steal pullen, and the like, these\nhe counted tricks of youth, nor would he be beat out of it by all\nthat his friends could say. They would tell him that he must not\ncovet, or desire, and yet to desire is less than to take, even\nanything, the least thing that was his neighbour's; and that if\nhe did, it would be a transgression of the law; but all was one\nto him; what through the wicked talk of his companions, and the\ndelusion of his own corrupt heart, he would go on in his pilfering\ncourse, and where he thought himself secure, would talk of, and\nlaugh at it when he had done.\n\nATTEN. Well I heard a man once, when he was upon the ladder with\nthe rope about his neck, confess, when ready to be turned off by\nthe hangman, that that which had brought him to that end was his\naccustoming of himself, when young, to pilfer and steal small\nthings. To my best remembrance he told us, that he began the trade\nof a thief by stealing of pins and points;[15] and therefore did\nforewarn all the youth that then were gathered together to see\nhim die, to take heed of beginning, though but with little sins;\nbecause by tampering at first with little ones, way is made for\nthe commission of bigger.[16]\n\nWISE. Since you are entered upon stories, I also will tell you\none; the which, though I heard it not with mine own ears, yet\nmy author I dare believe. It is concerning one old Tod, that was\nhanged about twenty years ago, or more, at Hertford, for being a\nthief. The story is this:--\n\nAt a summer assizes holden at Hertford, while the judge was sitting\nupon the bench, comes this old Tod into court, clothed in a green\nsuit, with his leathern girdle in his hand, his bosom open, and\nall on a dung sweat, as if he had run for his life; and being\ncome in, he spake aloud as follows:--My lord, saith he, here is\nthe veriest rogue that breathes upon the face of the earth. I have\nbeen a thief from a child. When I was but a little one, I gave\nmyself to rob orchards, and to do other such like wicked things,\nand I have continued a thief ever since. My lord, there has not\nbeen a robbery committed these many years, within so many miles\nof this place, but I have either been at it, or privy to it.\n\nThe judge thought the fellow was mad, but after some conference with\nsome of the justices, they agreed to indict him; and so they did\nof several felonious actions; to all which he heartily confessed\nguilty, and so was hanged, with his wife at the same time.\n\nATTEN. This is a remarkable story indeed, and you think it is a\ntrue one.\n\nWISE. It is not only remarkable, but pat to our purpose. This thief,\nlike Mr. Badman, began his trade betimes; he began too where Mr.\nBadman began, even at robbing of orchards, and other such things,\nwhich brought him, as you may perceive, from sin to sin, till\nat last it brought him to the public shame of sin, which is the\ngallows.\n\nAs for the truth of this story, the relater told me that he was,\nat the same time, himself in the court, and stood within less than\ntwo yards of old Tod, when he heard him aloud to utter the words.\n\nATTEN. These two sins, of lying and stealing, were a bad sign of\nan evil end.\n\nWISE. So they were, and yet Mr. Badman came not to his end like\nold Tod; though I fear to as bad, nay, worse than was that death\nof the gallows, though less discerned by spectators; but more of\nthat by and by. But you talk of these two sins as if these were\nall that Mr. Badman was addicted to in his youth. Alas, alas,\nhe swarmed with sins, even as a beggar does with vermin, and that\nwhen he was but a boy.\n\nATTEN. Why, what other sins was he addicted to, I mean while he\nwas but a child?\n\nWISE. You need not ask to what other sins was he, but to what\nother sins was he not addicted; that is, of such as suited with\nhis age; for a man may safely say that nothing that was vile came\namiss to him, if he was but capable to do it. Indeed, some sins\nthere be that childhood knows not how to be tampering with; but\nI speak of sins that he was capable of committing, of which I\nwill nominate two or three more. And, First, He could not endure\nthe Lord's day, because of the holiness that did attend it; the\nbeginning of that day was to him as if he was going to prison,\nexcept he could get out from his father and mother, and lurk in\nby-holes among his companions, until holy duties were over. Reading\nthe Scriptures, hearing sermons, godly conference, repeating of\nsermons and prayers, were things that he could not away with; and,\ntherefore, if his father on such days, as often he did, though\nsometimes, notwithstanding his diligence, he would be sure to\ngive him the slip, did keep him strictly to the observation of the\nday, he would plainly show, by all carriages, that he was highly\ndiscontent therewith. He would sleep at duties, would talk vainly\nwith his brothers, and, as it were, think every godly opportunity\nseven times as long as it was, grudging till it was over.\n\nATTEN. This his abhorring of that day, was not, I think, for the\nsake of the day itself; for as it is a day, it is nothing else\nbut as other days of the week. But I suppose that the reason of\nhis loathing of it was for that God hath put sanctity and holiness\nupon it; also, because it is the day above all the days of the\nweek that ought to be spent in holy devotion, in remembrance of\nour Lord's resurrection from the dead.\n\nWISE. Yes, it was therefore that he was such an enemy to it; even\nbecause more restraint was laid upon him on that day, from his\nown ways, than were possible should be laid upon him on all others.\n\nATTEN. Doth not God, by instituting of a day unto holy duties,\nmake great proof how the hearts and inclinations of poor people\ndo stand to holiness of heart, and a conversation in holy duties?\n\nWISE. Yes, doubtless; and a man shall show his heart and his life\nwhat they are, more by one Lord's day than by all the days of the\nweek besides. And the reason is, because on the Lord's day there\nis a special restraint laid upon men as to thoughts and life, more\nthan upon other days of the week besides. Also, men are enjoined\non that day to a stricter performance of holy duties, and restraint\nof worldly business, than upon other days they are; wherefore,\nif their hearts incline not naturally to good, now they will show\nit, now they will appear what they are. The Lord's day is a kind\nof an emblem of the heavenly Sabbath above, and it makes manifest\nhow the heart stands to the perpetuity of holiness, more than to\nbe found in a transient duty does.\n\nOn other days, a man may be in and out of holy duties, and all\nin a quarter of an hour; but now, the Lord's day is, as it were,\na day that enjoins to one perpetual duty of holiness. 'Remember\nthat thou keep holy the Sabbath day'; which, by Christ, is not\nabrogated, but changed, into the first of the week, not as it was\ngiven in particular to the Jews, but as it was sanctified by him\nfrom the beginning of the world (Gen 2:2; Exo 31:13-17; Mark 16:1;\nActs 20:7; 1 Cor 16:1,2; Mark 2:27,28; Rev 1:10); and therefore\nis a greater proof of the frame and temper of a man's heart, and\ndoes more make manifest to what he is inclined, than doth his\nother performance of duties. Therefore, God puts great difference\nbetween them that truly call, and walk in, this day as holy,\nand count it honourable, upon the account that now they have an\nopportunity to show how they delight to honour him; in that they\nhave not only an hour, but a whole day, to show it in (Isa 58:13). I\nsay, he puts great difference between these, and that other sort\nthat say, When will the Sabbath be gone, that we may be at our\nworldly business? (Amos 8:5). The first he calleth a blessed man,\nbut brandeth the other for an unsanctified worldling. And, indeed,\nto delight ourselves in God's service upon his holy days, gives a\nbetter proof of a sanctified nature than to grudge at the coming,\nand to be weary of the holy duties of such days, as Mr. Badman\ndid.[17]\n\nATTEN. There may be something in what you say, for he that cannot\nabide to keep one day holy to God, to be sure he hath given\na sufficient proof that he is an unsanctified man; and, as such,\nwhat should he do in heaven? That being the place where a perpetual\nSabbath is to be kept to God; I say, to be kept for ever and ever\n(Heb 4:9). And, for ought I know, one reason why one day in seven\nhath been by our Lord set apart unto holy duties for men, may\nbe to give them conviction that there is enmity in the hearts of\nsinners to the God of heaven, for he that hateth holiness, hateth\nGod himself. They pretend to love God, and yet love not a holy\nday, and yet love not to spend that day in one continued act of\nholiness to the Lord. They had as good say nothing as to call him\nLord, Lord, and yet not do the things that he says. And this Mr.\nBadman was such a one, he could not abide this day, nor any of the\nduties of it. Indeed, when he could get from his friends, and so\nspend it in all manner of idleness and profaneness, then he would\nbe pleased well enough; but what was this but a turning the day\ninto night, or other than taking an opportunity at God's forbidding,\nto follow our callings, to solace and satisfy our lusts and delights\nof the flesh? I take the liberty to speak thus of Mr. Badman, upon\na confidence of what you, Sir, have said of him is true.\n\nWISE. You needed not to have made that apology for your censoring\nof Mr. Badman, for all that knew him will confirm what you say of\nhim to be true. He could not abide either that day, or anything\nelse that had the stamp or image of God upon it. Sin, sin, and\nto do the thing that was naught, was that which he delighted in,\nand that from a little child.\n\nATTEN. I must say again I am sorry to hear it, and that for his\nown sake, and also for the sake of his relations, who must needs\nbe broken to pieces with such doings as these. For, for these things'\nsake comes the wrath of God upon the children of disobedience (Eph\n5:6). And, doubtless, he must be gone to hell, if he died without\nrepentance; and to beget a child for hell is sad for parents to\nthink on.\n\nWISE. Of his dying, as I told you, I will give you a relation anon;\nbut now we are upon his life, and upon the manner of his life\nin his childhood, even of the sins that attended him then, some\nof which I have mentioned already; and, indeed, I have mentioned\nbut some, for yet there are more to follow, and those not at all\ninferior to what you have already heard.\n\nATTEN. Pray what were they?\n\nWISE. Why he was greatly given, and that while a lad, to grievous\nswearing and cursing; yea, he then made no more of swearing\nand cursing than I do of telling my fingers. Yea, he would do it\nwithout provocation thereto. He counted it a glory to swear and\ncurse, and it was as natural to him as to eat, and drink, and\nsleep.\n\nATTEN. O what a young villain was this! Here is, as the apostle\nsays, a yielding of 'members, as instruments of righteousness unto\nsin,' indeed! (Rom 6:13). This is proceeding from evil to evil with\na witness. This argueth that he was a black-mouthed young wretch\nindeed.\n\nWISE. He was so; and yet, as I told you, he counted above all this\nkind of sinning to be a badge of his honour; he reckoned himself\na man's fellow when he had learned to swear and curse boldly.\n\nATTEN. I am persuaded that many do think as you have said, that\nto swear is a thing that does bravely become them, and that it\nis the best way for a man, when he would put authority or terror\ninto his words, to stuff them full of the sin of swearing.\n\nWISE. You say right, else, as I am persuaded, men would not so\nusually belch out their blasphemous oaths as they do; they take\na pride in it; they think that to swear is gentleman-like; and,\nhaving once accustomed themselves unto it, they hardly leave it\nall the days of their lives.[18]\n\nATTEN. Well, but now we are upon it, pray show me the difference\nbetween swearing and cursing; for there is a difference, is there\nnot?\n\nWISE. Yes; there is a difference between swearing and cursing.\nSwearing, vain swearing, such as young Badman accustomed himself\nunto. Now, vain and sinful swearing is a light and wicked calling\nof God, &c., to witness to our vain and foolish attesting of things,\nand those things are of two sorts. 1. Things that we swear, are\nor shall be done. 2. Things so sworn to, true or false.\n\n1. Things that we swear, are or shall be done. Thou swearest thou\nhast done such a thing, that such a thing is so, or shall be so;\nfor it is no matter which of these it is that men swear about, if\nit be done lightly, and wickedly, and groundlessly, it is vain,\nbecause it is a sin against the third commandment, which says,\n'Thou shalt not take the name of the Lord thy God in vain' (Exo\n20:7). For this is a vain using of that holy and sacred name, and\nso a sin for which, without sound repentance, there is not, nor\ncan be rightly expected, forgiveness.\n\nATTEN. Then it seems, though as to the matter of fact, a man swears\ntruly, yet if he sweareth lightly and groundlessly, his oath is\nevil, and he by it under sin.\n\nWISE. Yes, a man may say, 'The Lord liveth,' and that is true,\nand yet in so saying 'swear falsely'; because he sweareth vainly,\nneedlessly, and without a ground (Jer 5:2). To swear groundedly\nand necessarily, which then a man does when he swears as being\ncalled thereto of God, that is tolerated by the Word.[19] But\nthis was none of Mr. Badman's swearing, and therefore that which\nnow we are not concerned about.\n\nATTEN. I perceive by the prophet that a man may sin in swearing\nto a truth. They therefore must needs most horribly sin that swear\nto confirm their jests and lies; and, as they think, the better\nto beautify their foolish talking.\n\nWISE. They sin with a high hand; for they presume to imagine that\nGod is as wicked as themselves, to wit, that he is an avoucher of\nlies to be true. For, as I said before, to swear is to call God\nto witness; and to swear to a lie is to call God to witness that\nthat lie is true. This, therefore, must needs offend; for it puts\nthe highest affront upon the holiness and righteousness of God,\ntherefore his wrath must sweep them away (Zech 5:3). This kind\nof swearing is put in with lying, and killing, and stealing, and\ncommitting adultery; and therefore must not go unpunished (Jer\n7:9; Hosea 4:2,3). For if God 'will not hold him guiltless that\ntaketh his name in vain,' which a man may do when he swears to\na truth, as I have showed before, how can it be imagined that he\nshould hold such guiltless, who, by swearing, will appeal to God\nfor lies that be not true, or that swear out of their frantic and\nbedlam madness. It would grieve and provoke a sober man to wrath,\nif one should swear to a notorious lie, and avouch that that man\nwould attest it for a truth; and yet thus do men deal with the holy\nGod. They tell their jestings, tales, and lies, and then swear by\nGod that they are true. Now, this kind of swearing was as common\nwith young Badman, as it was to eat when he was an hungered, or\nto go to bed when it was night.\n\nATTEN. I have often mused in my mind, what it should be that should\nmake men so common in the use of the sin of swearing, since those\nthat be wise will believe them never the sooner for that.\n\nWISE. It cannot be anything that is good, you may be sure; because\nthe thing itself is abominable. 1. Therefore it must be from the\npromptings of the spirit of the devil within them. 2. Also it flows\nsometimes from hellish rage, when the tongue hath set on fire of\nhell even the whole course of nature (James 3:6-9). 3. But commonly,\nswearing flows from that daring boldness that biddeth defiance to\nthe law that forbids it. 4. Swearers think, also, that by their\nbelching of their blasphemous oaths out of their black and polluted\nmouths, they show themselves the more valiant men. 5. And imagine\nalso, that by these outrageous kind of villainies, they shall\nconquer those that at such a time they have to do with, and make\nthem believe their lies to be true. 6. They also swear frequently\nto get gain thereby, and when they meet with fools they overcome\nthem this way. But if I might give advice in this matter, no buyer\nshould lay out one farthing with him that is a common swearer in\nhis calling; especially with such an oath-master that endeavoureth\nto swear away his commodity to another, and that would swear his\nchapman's money into his own pocket.\n\nATTEN. All these causes of swearing, so far as I can perceive,\nflow from the same root as do the oaths themselves, even from a\nhardened and desperate heart. But, pray, show me now how wicked\ncursing is to be distinguished from this kind of swearing.\n\nWISE. Swearing, as I said, hath immediately to do with the name\nof God, and it calls upon him to be witness to the truth of what\nis said; that is, if they that swear, swear by him. Some, indeed,\nswear by idols, as by the mass, by our lady, by saints, beasts,\nbirds, and other creatures;[20] but the usual way of our profane\nones in England is to swear by God, Christ, faith, and the like.\nBut, however, or by whatever they swear, cursing is distinguished\nfrom swearing thus.\n\nTo curse, to curse profanely, it is to sentence another or ourself,\nfor or to evil; or to wish that some evil might happen to the\nperson or thing under the curse unjustly.\n\nIt is to sentence for or to evil, that is, without a cause. Thus\nShimei cursed David; he sentenced him for and to evil unjustly,\nwhen he said to him, 'Come out, come out, thou bloody man, and thou\nman of Belial. The Lord hath returned upon thee all the blood of\nthe house of Saul, in whose stead thou hast reigned, and the Lord\nhath delivered the kingdom into the hand of Absalom thy son; and,\nbehold, thou art taken in thy mischief, because thou art a bloody\nman' (2 Sam 16:7,8).\n\nThis David calls 'a grievous curse.' 'And behold,' saith he to\nSolomon his son, 'thou hast with thee Shimei,--a Benjamite,--which\ncursed me with a grievous curse in the day when I went to Mahanaim'\n(1 Kings 2:8).\n\nBut what was this curse? Why, First, It was a wrong sentence past\nupon David; Shimei called him bloody man, man of Belial, when he\nwas not. Secondly, He sentenced him to the evil that at present\nwas upon him for being a bloody man, that is, against the house\nof Saul, when that present evil overtook David for quite another\nthing. And we may thus apply it to the profane ones of our times,\nwho in their rage and envy have little else in their youths but\na sentence against their neighbour for and to evil unjustly. How\ncommon is it with many, when they are but a little offended with\none, to cry, Hang him, Damn him, Rogue! This is both a sentencing\nof him for and to evil, and is in itself a grievous curse.\n\n2. The other kind of cursing is to wish that some evil might happen\nto, and overtake this or that person or thing. And this kind of\ncursing Job counted a grievous sin. 'Neither have I suffered [says\nhe] my mouth to sin by wishing a curse to his soul'; or consequently\nto body or estate (Job 31:30). This then is a wicked cursing, to\nwish that evil might either befall another or ourselves. And this\nkind of cursing young Badman accustom himself unto. 1. He would\nwish that evil might befall others; he would wish their necks\nbroken, or that their brains were out, or that the pox or plague\nwas upon them, and the like; all which is a devilish kind of cursing,\nand is become one of the common sins of our age. 2. He would also\nas often wish a curse to himself, saying, Would I might be hanged,\nor burned, or that the devil might fetch me, if it be not so, or\nthe like. We count the Damn-me-blades to be great swearers, but\nwhen in their hellish fury they say, God damn me, God perish me,\nor the like, they rather curse than swear; yea, curse themselves,\nand that with a wish that damnation might light upon themselves;\nwhich wish and curse of theirs in a little time they will see\naccomplished upon them, even in hell fire, if they repent them\nnot of their sins.\n\nATTEN. But did this young Badman accustom himself to such filthy\nkind of language?\n\nWISE. I think I may say that nothing was more frequent in his\nmouth, and that upon the least provocation. Yea, he was so versed\nin such kind of language, that neither father, nor mother, nor\nbrother, nor sister, nor servant, no, nor the very cattle that\nhis father had, could escape these curses of his. I say that even\nthe brute beasts, when he drove them or rid upon them, if they\npleased not his humour, they must be sure to partake of his curse.\nHe would wish their necks broke, their legs broke, their guts out,\nor that the devil might fetch them, or the like; and no marvel,\nfor he that is so hardy to wish damnation or other bad curses to\nhimself, or dearest relations, will not stick to wish evil to the\nsilly beast in his madness.\n\nATTEN. Well, I see still that this Badman was a desperate villain.\nBut pray, Sir, since you have gone thus far, now show me whence\nthis evil of cursing ariseth, and also what dishonour it bringeth\nto God; for I easily discern that it doth bring damnation to the\nsoul.\n\nWISE. This evil of cursing ariseth in general from the desperate\nwickedness of the heart, but particularly from, 1. Envy, which is,\nas I apprehend, the leading sin to witchcraft. 2. It also ariseth\nfrom pride, which was the sin of the fallen angels. 3. It ariseth\ntoo, from scorn and contempt of others. 4. But for a man to curse\nhimself, must needs arise from desperate madness (Job 15; Eccl\n7:22).\n\nThe dishonour that it bringeth to God is this. It taketh away from\nhim his authority, in whose power it is only to bless and curse;\nnot to curse wickedly, as Mr. Badman, but justly and righteously,\ngiving by his curse, to those that are wicked, the due reward of\ntheir deeds.\n\nBesides, these wicked men, in their wicked cursing of their neighbour,\n&c., do even curse God himself in his handiwork (James 3:9). Man\nis God's image, and to curse wickedly the image of God is to curse\nGod himself. Therefore as when men wickedly swear, they rend,\nand tear God's name, and make him, as much as in them lies, the\navoucher and approver of all their wickedness; so he that curseth\nand condemneth in this sort his neighbour, or that wisheth him\nevil, curseth, condemneth, and wisheth evil to the image of God,\nand, consequently judgeth and condemneth God himself. Suppose that\na man should say with his mouth, I wish that the king's picture was\nburned; would not this man's so saying render him as an enemy to\nthe person of the king? Even so it is with them that, by cursing,\nwish evil to their neighbour, or to themselves, they contemn the\nimage, even the image of God himself.\n\nATTEN. But do you think that the men that do thus, do think that\nthey do so vilely, so abominably?\n\nWISE. The question is not what men do believe concerning their sin,\nbut what God's Word says of it. If God's Word says that swearing\nand cursing are sins, though men should count them for virtues,\ntheir reward will be a reward for sin, to wit, the damnation of\nthe soul. To curse another, and to swear vainly and falsely, are\nsins against the light of nature. 1. To curse is so, because whoso\ncurseth another, knows that at the same time he would not be so\nserved himself. 2. To swear also is a sin against he same law;\nfor nature will tell me that I should not lie, and therefore much\nless swear to confirm it. Yea, the heathens have looked upon swearing\nto be a solemn ordinance of God, and therefore not to be lightly\nor vainly used by men, though to confirm a matter of truth (Gen\n31:43-55).\n\nATTEN. But I wonder, since cursing and swearing are such evils in\nthe eyes of God, that he doth not make some examples to others,\nfor their committing such wickedness.\n\nWISE. Alas! so he has, a thousand times twice told, as may be\neasily gathered by any observing people in every age and country.\nI could present you with several myself; but waving the abundance\nthat might be mentioned, I will here present you with two. One\nwas that dreadful judgment of God upon one N. P. at Wimbleton in\nSurrey; who, after a horrible fit of swearing at and cursing of\nsome persons that did not please him, suddenly fell sick, and in\nlittle time died raving, cursing, and swearing.\n\nBut above all, take that dreadful story of Dorothy Mately, an\ninhabitant of Ashover, in the county of Derby. This Dorothy\nMately, saith the relater, was noted by the people of the town\nto be a great swearer, and curser, and liar, and thief; just like\nMr. Badman. And the labour that she did usually follow was to\nwash the rubbish that came forth of the lead mines, and there to\nget sparks of lead ore; and her usual way of asserting of things\nwas with these kind of imprecations: I would I might sink into the\nearth if it be not so; or, I would God would make the earth open\nand swallow me up. Now upon the 23d of March, 1660, this Dorothy\nwas washing of ore upon the top of a steep hill, about a quarter\nof a mile from Ashover, and was there taxed by a lad for taking of\ntwo single pence out of his pocket, for he had laid his breeches\nby, and was at work in his drawers; but she violently denied it;\nwishing that the ground might swallow her up if she had them: she\nalso used the same wicked words on several other occasions that\nday.\n\nNow one George Hodgkinson, of Ashover, a man of good report there,\ncame accidentally by where this Dorothy was, and stood still\nawhile to talk with her, as she was washing her ore; there stood\nalso a little child by her tub-side, and another a distance form\nher, calling aloud to her to come away; wherefore the said George\ntook the girl by the hand to lead her away to her that called\nher: but behold, they had not gone above ten yards from Dorothy,\nbut they heard her crying out for help; so looking back, he saw\nthe woman, and her tub, and sieve twirling round, and sinking into\nthe ground. Then said the man, Pray to God to pardon thy sin, for\nthou are never like to be seen alive any longer. So she and her\ntub twirled round and round, till they sunk about three yards into\nthe earth, and then for a while staid. Then she called for help\nagain; thinking, as she said, she should stay there. Now the man,\nthough greatly amazed, did begin to think which way to help her;\nbut immediately a great stone which appeared in the earth, fell\nupon her head, and broke her skull, and then the earth fell in\nupon her, and covered her. She was afterwards digged up, and found\nabout four yards within ground, with the boy's two single pence\nin her pocket, but her tub and sieve could not be found.\n\nATTEN. You bring to my mind a sad story, the while I will relate\nunto you. The thing is this:--About a bow-shot from where I once\ndwelt, there was a blind ale-house,[21] and the man that kept it\nhad a son, whose name was Edward. This Edward was, as it were,\na half fool, both in his words and manner of behaviour. To this\nblind ale-house certain jovial companions would once or twice a\nweek come, and this Ned, for so they called him, his father would\nentertain his guests withal; to wit, by calling for him to make\nthem sport by his foolish words and gestures. So when these boon\nblades came to this man's house, the father would call for Ned.\nNed, therefore, would come forth; and the villain was devilishly\naddicted to cursing, yea, to cursing his father and mother, and\nany one else that did cross him. And because, though he was a half\nfool, he saw that his practice was pleasing, he would do it with\nthe more audaciousness.\n\nWell, when these brave fellows did come at their times to this\ntippling-house, as they cal lit, to fuddle and make merry, then\nmust Ned be called out; and because his father was best acquainted\nwith Ned, and best knew how to provoke him, therefore he would\nusually ask him such questions, or command him such business,\nas would be sure to provoke him indeed. Then would he, after his\nfoolish manner, curse his father most bitterly; at which the old\nman would laugh, and so would the rest of the guests, as at that\nwhich pleased them best, still continuing to ask that Ned still\nmight be provoked to curse, that they might still be provoked\nto laugh. This was the mirth with which the old man did use to\nentertain his guests.\n\nThe curses wherewith this Ned did use to curse his father, and at\nwhich the old man would laugh, were these, and such like; the devil\ntake you--the devil fetch you; he would also wish him plagues and\ndestructions many. Well, so it came to pass, through the righteous\njudgment of God, that Ned's wishes and curses were in a little\ntime fulfilled upon his father; for not many months passed between\nthem after this manner, but the devil did indeed take him, possess\nhim, and also in a few days carried him out of this world by\ndeath; I say Satan did take him and possess him; I mean, so it\nwas judged by those that knew him, and had to do with him in that\nhis lamentable condition. He could feel him like a live thing go\nup and down in his body; but when tormenting time was come, as\nhe had often tormenting fits, then he would lie like an hard bump\nin the soft place of his chest, I mean I saw it so, and so would\nrent and tear him, and make him roar till he died away.\n\nI told you before that I was an ear and eye-witness of what I\nhere say; and so I was. I have heard Ned in his roguery cursing\nhis father, and his father laughing thereat most heartily; still\nprovoking of Ned to curse, that his mirth might be increased. I\nsaw his father also, when he was possessed, I saw him in one of his\nfits, and saw his flesh, as it was thought, by the devil gathered\nup on a heap, about the bigness of half an egg, to the unutterable\ntorture and affliction of the old man. There was also one Freeman,\nwho was more than an ordinary doctor, sent for, to cast out this\ndevil; and I was there when he attempted to do it; the manner\nthereof was this:--They had the possessed into an out-room, and\nlaid him on his belly upon a form, with his head hanging over the\nform's end. Then they bound him down thereto; which done, they set\na pan of coals under his mouth, and put something therein which\nmade a great smoke; by this means, as it was said, to fetch out\nthe devil. There, therefore, they kept the man till he was almost\nsmothered in the smoke, but no devil came out of him; at which\nFreeman was somewhat abashed, the man greatly afflicted, and I made\nto go away wondering and fearing.[22] In a little time, therefore,\nthat which possessed the man, carried him out of the world,\naccording to the cursed wishes of his son. And this was the end\nof this hellish mirth.\n\nWISE. These were all sad judgments.\n\nATTEN. These were dreadful judgments indeed.\n\nWISE. Ay, and they look like the threatening of that text, though\nchiefly it concerned Judas, 'As he loved cursing, so let it come\nunto him; as he delighteth not in blessing, so let it be far from\nhim. As he clothed himself with cursing, like as with a garment,\nso let it come into his bowels like water, and like oil into his\nbones' (Psa 109:17,18).\n\nATTEN. It is a fearful thing for youth to be trained up in a way\nof cursing and swearing.\n\nWISE. Trained up in them! that I cannot say Mr. Badman was, for\nhis father hath ofttimes in my hearing bewailed the badness of his\nchildren, and of this naughty boy in particular. I believe that\nthe wickedness of his children made him, in the thoughts of it,\ngo many a night with heavy heart to bed, and with as heavy a one\nto rise in the morning. But all was one to his graceless son,\nneither wholesome counsel, nor fatherly sorrow, would make him\nmend his manners.\n\nThere are some indeed that do train up their children to swear,\ncurse, lie, and steal, and great is the misery of such poor children\nwhose hard hap it is to be ushered into the world by, and to be\nunder the tuition too of such ungodly parents. It had been better\nfor such parents had they not begat them, and better for such\nchildren had they not been born. O! methinks for a father or a\nmother to train up a child in that very way that leadeth to hell\nand damnation, what things so horrible! But Mr. Badman was not by\nhis parents so brought up.\n\nATTEN. But methinks, since this young Badman would not be ruled at\nhome, his father should have tried what good could have been done\nof him abroad, by putting him out to some man of his acquaintance,\nthat he knew to be able to command him, and to keep him pretty\nhard to some employ; so should he, at least, have been prevented\nof time to do those wickednesses that could not be done without\ntime to do them in.\n\n\n\n\nCHAPTER III.\n\n[BADMAN'S APPRENTICESHIP TO A PIOUS MASTER.]\n\nWISE. Alas! his father did so; he put him out betimes to one of\nhis own acquaintance, and entreated him of all love that he would\ntake care of his son, and keep him for extravagant ways. His\ntrade also was honest and commodious; he had besides a full employ\ntherein, so that this young Badman had no vacant seasons nor idle\nhours yielded him by his calling, therein to take opportunities\nto do badly; but all was one to him, as he had begun to be vile\nin his father's house, even so he continued to be when he was in\nthe house of his master.\n\nATTEN. I have known some children, who, though they have been\nvery bad at home, yet have altered much when they have been put\nout abroad; especially when they have fallen into a family where\nthe governors thereof have made conscience of maintaining of the\nworship and service of God therein; but perhaps that might be\nwanting in Mr. Badman's master's house.\n\nWISE. Indeed some children do greatly mend when put under other\nmen's roofs; but, as I said, this naughty boy did not so; nor did\nhis badness continue because he wanted a master that both could\nand did correct it. For his master was a very good man, a very\ndevout person; one that frequented the best soul means, that set\nup the worship of God in his family, and also that walked himself\nthereafter. He was also a man very meek and merciful, one that\ndid never over-drive young Badman in business, nor that kept him\nat it at unseasonable hours.\n\nATTEN. Say you so! This is rare. I for my part can see but few\nthat can parallel, in these things, with Mr. Badman's master.\n\nWISE. Nor I neither, yet Mr. Badman had such an one; for, for the\nmost part, masters are now-a-days such as mind nothing but their\nworldly concerns, and if apprentices do but answer their commands\ntherein, soul and religion may go whither they will. Yea, I much\nfear that there have been many towardly lads put out by their\nparents to such masters, that have quite undone them as to the\nnext world.\n\nATTEN. The more is the pity. But, pray, now you have touched upon\nthis subject, show me how many ways a master may be the ruin of\nhis poor apprentice.\n\nWISE. Nay, I cannot tell you of all the ways, yet some of them I\nwill mention. Suppose, then, that a towardly lad be put to be an\napprentice with one that is reputed to be a godly man, yet that lad\nmay be ruined many ways; that is, if his master be not circumspect\nin all things that respect both God and man, and that before his\napprentice.\n\n1. If he be not moderate in the use of his apprentice; if he drives\nhim beyond his strength; if he holds him to work at unseasonable\nhours; if he will not allow him convenient time to read the Word,\nto pray, &c. This is the way to destroy him; that is, in those\ntender beginning of good thoughts, and good beginnings about\nspiritual things.\n\n2. If he suffers his house to be scattered with profane and wicked\nbooks, such as stir up to lust, to wantonness, such as teach\nidle, wanton, lascivious discourse, and such as have a tendency\nto provoke to profane drollery and jesting; and lastly, such as\ntend to corrupt and pervert the doctrine of faith and holiness. All\nthese things will eat as doth a canker, and will quickly spoil,\nin youth, &c. those good beginnings that may be putting forth\nthemselves in them.\n\n3. If there be a mixture of servants, that is, if some very bad be\nin the same place, that is a way also to undo such tender lads;\nfor they that are bad and sordid servants will be often, and they\nhave an opportunity too, to be distilling and fomenting of their\nprofane and wicked words and tricks before them, and these will\neasily stick in the flesh and minds of youth, to the corrupting\nof them.\n\n4. If the master have one guise for abroad, and another for home;\nthat is, if his religion hangs by in his house as his cloak does,\nand he be seldom in it, except he be abroad; this young beginners\nwill take notice of, and stumble at. We say, hedges have eyes,\nand little pitchers have ears;[23] and, indeed, children make a\ngreater inspection into the lives of fathers, masters, &c., than\nofttimes they are aware of. And therefore should masters be careful,\nelse they may so destroy good beginnings in their servants.\n\n5. If the master be unconscionable in his dealing, and trades with\nlying words; or if bad commodities be avouched to be good, or if\nhe seeks after unreasonable gain, or the like; his servant sees\nit, and it is enough to undo him. Eli's sons being bad before the\ncongregation, made men despise the sacrifices of the Lord (1 Sam\n2).\n\nBut these things, by the by, only they may serve for a hint to\nmasters to take heed that they take not apprentices to destroy\ntheir souls. But young Badman had none of these hindrances; his\nfather took care, and provided well for him, as to this. He had\na good master, he wanted not good books, nor good instruction,\nnor good sermons, nor good examples, no nor good fellow-servants\nneither; but all would not do.\n\nATTEN. It is a wonder that in such a family, amidst so many\nspiritual helps, nothing should take hold of his heart! What!\nnot good books, nor good instructions, nor good sermons, nor good\nexamples, nor good fellow-servants, nor nothing do him good!\n\nWISE. You talk, he minded none of these things; nay, all these\nwere abominable to him. 1. For good books, they might lie in his\nmaster's house till they rotted from him, he would not regard\nto look into them; but contrariwise, would get all the bad and\nabominable books that he could, as beastly romances, and books full\nof ribaldry, even such as immediately tended to set all fleshly\nlusts on fire.[24] True, he durst not be known to have any of these\nto his master; therefore would he never let them be seen by him,\nbut would keep them in close places, and peruse them at such times\nas yielded him fit opportunities thereto.\n\n2. For good instruction, he liked that much as he liked good books;\nhis care was to hear but little thereof, and to forget what he\nheard as soon as it was spoken. Yea, I have heard some that knew\nhim then say, that one might evidently discern by the show of his\ncountenance and gestures that good counsel was to him like little\nease, even a continual torment to him; nor did he ever count\nhimself at liberty but when farthest off of wholesome words (Prov\n15:12). He would hate them that rebuked him, and count them his\ndeadly enemies (Prov 9:8).\n\n3. For good example, which was frequently set him by his master,\nboth in religious and civil matters, these young Badman would\nlaugh at, and would also make a by-word of them when he came in\nplace where he with safety could.\n\n4. His master indeed would make him go with him to sermons, and\nthat here he thought the best preachers were, but this ungodly\nyoung man, what shall I say, was, I think, a master of art in all\nmischief, he had these wicked ways to hinder himself of hearing,\nlet the preacher thunder never so loud. 1. His way was, when come\ninto the place of hearing, to sit down in some corner and then to\nfall fast asleep. 2. Or else to fix his adulterous eyes upon some\nbeautiful object that was in the place, and so all sermon-while\ntherewith to be feeding of his fleshly lusts. 3. Or, if he could\nget near to some that he had observed would fit his humour, he\nwould be whispering, giggling, and playing with them till such\ntime as sermon was done.\n\nATTEN. Why! he was grown to a prodigious height of wickedness.\n\nWISE. He was so, and that which aggravates all was, this was his\npractice as soon as he was come to his master--he was as ready\nat all these things as if he had, before he came to his master,\nserved an apprenticeship to learn them.\n\nATTEN. There could not but be added, as you relate them, rebellion\nto his sin. Methinks it is as if he had said, I will not hear,\nI will not regard, I will not mind good, I will not mend, I will\nnot turn, I will not be converted.\n\nWISE. You say true, and I know not to whom more fitly to compare\nhim than to that man who, when I myself rebuked him or his\nwickedness, in this great huff replied, What would the devil do\nfor company if it was not for such as I?\n\nATTEN. Why, did you ever hear any man say so?\n\nWISE. Yes, that I did, and this young Badman was as like him as\nan egg is like an egg. Alas! the Scripture makes mention of many\nthat by their actions speak the same, 'They say unto God, Depart\nfrom us, for we desire not the knowledge of thy ways' (Job 21:14).\nAgain, 'They refused to hearken, and pulled away the shoulder,\nand stopped their ears. Yea, they make their hearts' hard 'as an\nadamant-stone, lest they should hear the law, and the words which\nthe Lord of hosts hath sent' (Zech 7:11,12). What are all these\nbut such as Badman, and such as the young man but now mentioned?\nThat young man was my play-fellow when I was solacing myself in\nmy sins; I may make mention of him to my shame, but he has a great\nmany fellows.\n\nATTEN. Young Badman was like him indeed, and he trod his steps\nas if his wickedness had been his very copy: I mean as to his\ndesperateness, for had he not been a desperate one he would never\nhave made you such a reply when you was rebuking of him for his\nsin. But when did you give him such a rebuke?\n\nWISE. A while after God had parted him and I, by calling of me,\nas I hope, by his grace, still leaving him in his sins; and so\nfar as I could ever gather, as he lived, so he died, even as Mr.\nBadman did; but we will leave him and return again to our discourse.\n\nATTEN. Ha! poor obstinate sinners! Do they think that God cannot\nbe even with them?\n\nWISE. I do not know what they think, but I know that God hath\nsaid, 'That as he cried, and they would not hear; so they cried\nand I would not hear, saith the Lord' (Zech 7:13). Doubtless there\nis a time coming when Mr. Badman will cry for this.\n\nATTEN. But I wonder that he should be so expert in wickedness so\nsoon! Alas, he was but a stripling, I suppose he was as yet not\ntwenty.\n\nWISE. No, nor eighteen either; but, as with Ishmael, and with the\nchildren that mocked the prophet, the seeds of sin did put forth\nthemselves betimes in him (Gen 21:9,10; 2 Kings 2:23,24).\n\nATTEN. Well, he was as wicked a young man as commonly one shall\nhear of.\n\nWISE. You will say so when you know all.\n\nATTEN. All, I think, here is a great all; but if there is more\nbehind, pray let us hear it.\n\nWISE. Why then, I will tell you, that he had not been with his\nmaster much above a year and a half, but he came acquainted with\nthree young villains, who here shall be nameless, that taught\nhim to add to his sin much of like kind, and he as aptly received\ntheir instructions. One of them was chiefly given to uncleanness,\nanother to drunkenness, and the third to purloining, or stealing\nfrom his master.\n\nATTEN. Alas! poor wretch, he was bad enough before, but these, I\nsuppose, made him much worse.\n\nWISE. That they made him worse you may be sure of, for they taught\nhim to be an arch, a chief one in all their ways.\n\nATTEN. It was an ill hap that he ever came acquainted with them.\n\nWISE. You must rather word it thus--it was the judgment of God\nthat he did, that is, he came acquainted with them through the\nanger of God. He had a good master, and before him a good father;\nby these he had good counsel given him for months and years\ntogether, but his heart was set upon mischief, he loved wickedness\nmore than to do good, even until his iniquity came to be hateful,\ntherefore, from the anger of God it was that these companions of\nhis and he did at last so acquaint together. Says Paul, 'They did\nnot like to retain God in their knowledge'; and what follows?\nwherefore 'God gave them over,' or up to their own hearts' lusts\n(Rom 1:28). And again, 'As for such as turn aside unto their\ncrooked ways, the Lord shall lead them forth with the workers of\niniquity' (Psa 125:5). This therefore was God's hand upon him,\nthat he might be destroyed, be damned, 'because he received not\nthe love of the truth that he might be saved' (2 Thess 2:10).\nHe chose his delusions and deluders for him, even the company of\nbase men, of fools, that he might be destroyed (Prov 12:20).\n\nATTEN. I cannot but think indeed that it is a great judgment of\nGod for a man to be given up to the company of vile men; for what\nare such but the devil's decoys, even those by whom he draws the\nsimple into his net? A whoremaster, a drunkard, a thief, what are\nthey but the devil's baits by which he catcheth others?\n\nWISE. You say right; but this young Badman was no simple one, if\nby simple you mean one uninstructed; for he had often good counsel\ngiven him; but, if by simple you mean him that is a fool as to\nthe true knowledge of, and faith in Christ, then he was a simple\none indeed; for he chose death rather than life, and to live in\ncontinual opposition to God, rather than to be reconciled unto\nhim; according to that saying of the wise man, 'The fools hated\nknowledge, and did not choose the fear of the Lord' (Prov 1:29).\nAnd what judgment more dreadful can a fool be given up to, than\nto be delivered into the hands of such men, that have skill to do\nnothing but to ripen sin, and hasten its finishing unto damnation?\nAnd, therefore, men should be afraid of offending God, because he\ncan in this manner punish them for their sins. I knew a man that\nonce was, as I though, hopefully awakened about his condition;\nyea, I knew two that were so awakened, but in time they began to\ndraw back, and to incline again to their lusts; wherefore, God\ngave them up to the company of three or four men, that in less\nthan three years' time, brought them roundly to the gallows, where\nthey were hanged like dogs, because they refused to live like\nhonest men.\n\nATTEN. But such men do not believe that thus to be given up of God\nis in judgment and anger; they rather take it to be their liberty,\nand do count it their happiness; they are glad that their cord is\nloosed, and that the reins are on their neck; they are glad that\nthey may sin without control, and that they may choose such company\nas can make them more expert in an evil way.\n\nWISE. Their judgment is, therefore, so much the greater, because\nthereto is added blindness of mind, and hardness of heart in a\nwicked way. They are turned up to the way of death, but must not\nsee to what place they are going. They must go as the ox to the\nslaughter, 'and as a fool to the correction of the stocks, till\na dart strike through his liver,' not knowing 'that it is for his\nlife' (Prov 7:22,23). This, I say, makes their judgment double;\nthey are given up of God for a while, to sport themselves with\nthat which will assuredly make them 'mourn at the last, when\ntheir flesh and their body are consumed' (Prov 5:11). These are\nthose that Peter speaks, that shall utterly perish in their own\ncorruptions; these, I say, who 'count it pleasure to riot in the\nday-time,' and that sport 'themselves with their own deceivings,'\nare 'as natural brute beasts, made to be taken and destroyed' (2\nPeter 2:12,13).\n\nATTEN. Well, but I pray now concerning these three villains that\nwere young Badman's companions; tell me more particularly how he\ncarried it then.\n\nWISE. How he carried it? why, he did as they. I intimated so much\nbefore, when I said they made him an arch,[25] a chief one in\ntheir ways.\n\nFirst, he became a frequenter of taverns and tippling-houses, and\nwould stay there until he was even as drunk as a beast. And if it\nwas so that he could not get out by day, he would, be sure, get\nout by night. Yea, he became so common a drunkard at last, that\nhe was taken notice of to be a drunkard even by all.\n\nATTEN. This was swinish, for drunkenness is so beastly a sin, a\nsin so much against nature, that I wonder that any that have but\nthe appearance of men can give up themselves to so beastly, yea,\nworse than beastly, a thing.\n\nWISE. It is a swinish vanity indeed. I will tell you another story.\nThere was a gentleman that had a drunkard to be his groom, and\ncoming home one night very much abused with beer, his master saw\nit. Well, quoth his master within himself, I will let thee alone\nto night, but to-morrow morning I will convince thee that thou art\nworse than a beast by the behaviour of my horse. So, when morning\nwas come, he bids his man go and water his horse, and so he did;\nbut, coming up to his master, he commands him to water him again;\nso the fellow rode into the water the second time, but his master's\nhorse would now drink no more, so the fellow came up and told\nhis master. Then, said his master, thou drunken sot, thou art far\nworse than my horse; he will drink but to satisfy nature, but thou\nwilt drink to the abuse of nature; he will drink but to refresh\nhimself, but thou to thy hurt and damage; he will drink that\nhe may be more serviceable to his master, but thou till thou art\nincapable of serving either God or man. O thou beast, how much\nart thou worse than the horse that thou ridest on!\n\nATTEN. Truly, I think that his master served him right; for, in\ndoing as he did, he showed him plainly, as he said, that he had\nnot so much government of himself as his horse had of himself;\nand, consequently, that his beast did live more according to the\nlaw of his nature by far than did his man. But, pray, go on with\nwhat you have further to say.\n\nWISE. Why, I say, that there are four things, which, if they were\nwell considered, would make drunkenness to be abhorred in the\nthoughts of the children of men. 1. It greatly tendeth to impoverish\nand beggar a man. 'The drunkard,' says Solomon, 'shall come to\npoverty' (Prov 23:21). Many that have begun the world with plenty,\nhave gone out of it in rags, through drunkenness. Yea, many children\nthat have been born to good estates, have yet been brought to a\nflail and a rake, through this beastly sin of their parents. 2.\nThis sin of drunkenness it bringeth upon the body many, great,\nand incurable diseases, by which men do, in little time, come to\ntheir end, and none can help them. So, because they are overmuch\nwicked, therefore they die before their time (Eccl 7:17). 3.\nDrunkenness is a sin that is oftentimes attended with abundance of other\nevils. 'Who hath woe? Who hath sorrow? Who hath contentions? Who\nhath babbling? Who hath wounds without cause? Who hath redness of\neyes? They that tarry long at the wine, they that go to seek mixed\nwine'; that is, the drunkard (Prov 23:29,30). 4. By drunkenness,\nmen do oftentimes shorten their days; go out of the ale-house\ndrunk, and break their necks before they come home. Instances,\nnot a few, might be given of this, but this is so manifest a man\nneed say nothing.\n\nATTEN. But that which is worse than all is, it also prepares men\nfor everlasting burnings (1 Cor 6:10).\n\nWISE. Yea, and it so stupefies and besots the soul, that a man\nthat is far gone in drunkenness is hardly ever recovered to God.\nTell me, when did you see an old drunkard converted? No, no, such\nan one will sleep till he dies, though he sleeps on the top of a\nmast; let his dangers be never so great, and death and damnation\nnever so near, he will not be awaked out of his sleep (Prov\n23:34,35). So that if a man have any respect either to credit,\nhealth, life, or salvation, he will not be a drunken man. But the\ntruth is, where this sin gets the upper hand, men are, as I said\nbefore, so intoxicated and bewitched with the seeming pleasures\nand sweetness thereof, that they have neither heart nor mind to\nthink of that which is better in itself; and would, if embraced,\ndo them good.\n\nATTEN. You said that drunkenness tends to poverty, yet some make\nthemselves rich by drunken bargains.\n\nWISE. I said so, because the Word says so. And as to some men's\ngetting thereby, that is indeed but rare and base; yea, and base\nwill be the end of such gettings. The Word of God is against such\nways, and the curse of God will be the end of such doings. An\ninheritance may sometimes thus be hastily gotten at the beginning,\nbut the end thereof shall not be blessed. Hark what the prophet\nsaith, 'Woe to him that coveteth an evil covetousness, that\nhe may set his nest on high' (Hab 2:5,9-12,15). Whether he makes\ndrunkenness, or ought else, the engine and decoy to get it; for\nthat man doth but consult the shame of his own house, the spoiling\nof his family, and the damnation of his soul; for that which he\ngetteth by working of iniquity is but a getting by the devices of\nhell; therefore he can be no gainer neither for himself or family,\nthat gains by an evil course. But this was one of the sins that\nMr. Badman was addicted to after he came acquainted with these\nthree fellows, nor could all that his master could do break him\noff this beastly sin.\n\nATTEN. But where, since he was but an apprentice, could he get money\nto follow this practice; for drunkenness, as you have intimated,\nis a very costly sin.\n\nWISE. His master paid for all. For, as I told you before, as he\nlearned of these three villains to be a beastly drunkard, so he\nlearned of them to pilfer and steal from his master. Sometimes he\nwould sell off his master's goods, but keep the money, that is,\nwhen he could; also, sometimes he would beguile his master by\ntaking out of his cash box; and when he could do neither of these,\nhe would convey away of his master's wares, what he thought would\nbe least missed, and send or carry them to such and such houses,\nwhere he knew they would be laid up to his use; and then appoint\nset times there, to meet and make merry with these fellows.\n\nATTEN. This was as bad, nay, I think, worse than the former; for\nby thus doing he did not only run himself under the wrath of God,\nbut has endangered the undoing of his master and his family.\n\nWISE. Sins go not alone, but follow one the other as do the links\nof a chain; he that will be a drunkard, must have money, either of\nhis own or of some other man's; either of his father's, mother's,\nmaster's, or at the highway, or some way.\n\nATTEN. I fear that many an honest man is undone by such kind of\nservants.\n\nWISE. I am of the same mind with you, but this should make the\ndealer the more wary what kind of servants he keeps, and what kind\nof apprentices he takes. It should also teach him to look well to\nhis shop himself; also to take strict account of all things that\nare bought and sold by his servants. The master's neglect herein\nmay embolden his servant to be bad, and may bring him too in short\ntime to rags and a morsel of bread.\n\nATTEN. I am afraid that there is much of this kind of pilfering\namong servants in these bad days of ours.\n\nWISE. Now while it is in my mind, I will tell you a story. When\nI was in prison, there came a woman to me that was under a great\ndeal of trouble.[26] So I asked her, she being a stranger to me,\nwhat she had to say to me. She said she was afraid she should be\ndamned. I asked her the cause of those fears. She told me that she\nhad, some time since, lived with a shopkeeper at Wellingborough,\nand had robbed his box in the shop several times of money, to the\nvalue of more than now I will say; and pray, says she, tell me\nwhat I shall do. I told her I would have her go to her master,\nand make him satisfaction. She said she was afraid; I asked her,\nwhy? She said, she doubted he would hang her. I told her that I\nwould intercede for her life, and would make use of other friends\ntoo to do the like; but she told me she durst not venture that.\nWell, said I, shall I send to your master, while you abide out of\nsight, and make your peace with him, before he sees you; and with\nthat I asked her her master's name. But all that she said, in\nanswer to this, was, Pray let it alone till I come to you again.\nSo away she went, and neither told me her master's name nor her\nown. This is about ten or twelve years since, and I never saw\nher again. I tell you this story for this cause; to confirm your\nfears that such kind of servants too many there be; and that God\nmakes them sometimes like old Tod, of whom mention was made before,\nthrough the terrors that he lays upon them, to betray themselves.\n\nI could tell you of another, that came to me with a like relation\nconcerning herself, and the robbing of her mistress; but at this\ntime let this suffice.\n\nATTEN. But what was that other villain addicted to; I mean young\nBadman's third companion.\n\nWISE. Uncleanness; I told you before, but it seems you forgot.\n\nATTEN. Right, it was uncleanness. Uncleanness is also a filthy\nsin.\n\nWISE. It is so; and yet it is one of the most reigning sins in our\nday.[27]\n\nATTEN. So they say, and that too among those that one would think\nhad more wit, even among the great ones.\n\nWISE. The more is the pity; for usually examples that are set by\nthem that are great and chief, spread sooner, and more universally,\nthan do the sins of other men; yea, and when such men are at the\nhead in transgressing, sin walks with a bold face through the\nland. As Jeremiah saith of the prophets, so may it be said of such,\n'From them is profaneness gone forth into all the land': that is,\nwith bold and audacious face (Jer 23:15).\n\nATTEN. But pray let us return again to Mr. Badman and his companions.\nYou say one of them was very vile in the commission of uncleanness.\n\nWISE. Yes, so I say; not but that he was a drunkard and also\nthievish, but he was most arch in this sin of uncleanness: this\nroguery was his masterpiece, for he was a ringleader to them all\nin the beastly sin of whoredom. He was also best acquainted with\nsuch houses where they were, and so could readily lead the rest\nof his gang unto them. The strumpets also, because they knew this\nyoung villain, would at first discover themselves in all their\nwhorish pranks to those that he brought with him.\n\nATTEN. That is a deadly thing: I mean, it is a deadly thing to\nyoung men, when such beastly queens shall, with words and carriages\nthat are openly tempting, discover themselves unto them; it is\nhard for such to escape their snare.\n\nWISE. That is true, therefore the wise man's counsel is the best:\n'Come not nigh the door of her house' (Prov 5:8). For they are,\nas you say, very tempting, as is seen by her in the Proverbs. 'I\nlooked,' says the wise man, 'through my casement, and behold among\nthe simple ones I discerned a young man void of understanding,\npassing through the street near her corner, and he went the way\nto her house, in the twilight, in the evening, in the black and\ndark night. And, behold, there met him a women with the attire\nof an harlot, and subtle of heart; she is loud and stubborn; her\nfeet abide not in her house; now is she without, now in the streets,\nand lieth in wait at every corner. So she caught him, and kissed\nhim, and, with an impudent face, said unto him, I have peace-offerings\nwith me; this day have I paid my vows. Therefore came I forth to\nmeet thee diligently to seek thy face, and I have found thee. I\nhave decked my bed with coverings of tapestry, with carved works,\nwith fine linen of Egypt. I have perfumed my bed with myrrh,\naloes, and cinnamon. Come, let us take our fill of love until the\nmorning; let us solace ourselves with loves' (Prov 7:6-18). Here\nwas a bold beast. And, indeed, the very eyes, hands, words, and\nways of such, are all snares and bands to youthful, lustful fellows.\nAnd with these was young Badman greatly snared.\n\nATTEN. This sin of uncleanness is mightily cried out against both\nby Moses, the prophets, Christ, and his apostles; and yet, as we\nsee, for all that, how men run headlong to it!\n\nWISE. You have said the truth, and I will add, that God, to hold\nmen back from so filthy a sin, has set such a stamp of his indignation\nupon it, and commanded such evil effects to follow it, that, were\nnot they that use it bereft of all fear of God, and love to their\nown health, they could not but stop and be afraid to commit it.\nFor besides the eternal damnation that doth attend such in the\nnext world, for these have no 'inheritance in the kingdom of Christ\nand of God' (Eph 5:5), the evil effects thereof in this world are\ndreadful.\n\nATTEN. Pray show me some of them, that as occasion offereth itself,\nI may show them to others for their good.\n\nWISE. So I will. 1. It bringeth a man, as was said of the sin\nbefore, to want and poverty; 'For by means of a whorish woman, a\nman is brought to a piece of bread' (Prov 6:26). The reason is,\nfor that a whore will not yield without hire; and men, when the\ndevil and lust is in them, and God and his fear far away from\nthem, will not stick, so they may accomplish their desire, to lay\ntheir signet, their bracelets, and their staff to pledge, rather\nthan miss of the fulfilling of their lusts (Gen 38:18). 2. Again,\nby this sin men diminish their strength, and bring upon themselves,\neven upon the body a multitude of diseases. This King Lemuels'\nmother warned him of. 'What, my son?' said she, 'and what the son\nof my womb? And what the son of my vows? Give not thy strength\nunto women, nor thy ways to that which destroyeth kings' (Prov\n31:2,3). This sin is destructive to the body. Give me leave to\ntell you another story. I have heard of a great man that was a\nvery unclean person, and he had lived so long in that sin that he\nhad almost lost his sight. So his physicians were sent for, to\nwhom he told his disease; but they told him that they could do\nhim no good, unless he would forbear his women. Nay then, said he,\nfarewell sweet sight. Whence observe, that this sin, as I said,\nis destructive to the body; and also, that some men be so in love\ntherewith, that they will have it, though it destroy their body.[28]\n\nATTEN. Paul says also, that he that sins this sin, sins against\nhis own body. But what of that? He that will run the hazard of\neternal damnation of his soul, but he will commit this sin, will\nfor it run the hazard of destroying his body. If young Badman feared\nnot the damnation of his soul, do you think that the consideration\nof impairing of his body would have deterred him therefrom?\n\nWISE. You say true. But yet, methinks, there are still such bad\neffects follow, often upon the commission of it, that if men would\nconsider them, it would put, at least, a stop to their career\ntherein.\n\nATTEN. What other evil effects attend this sin?\n\nWISE. Outward shame and disgrace, and that in these particulars:--\n\nFirst, There often follows this foul sin the foul disease, now called\nby us the pox. A disease so nauseous and stinking, so infectious\nto the whole body, and so entailed to this sin, that hardly are\nany common with unclean women, but they have more or less a touch\nof it to their shame.\n\nATTEN. That is a foul disease indeed! I knew a man once that\nrotted away with it; and another that had his nose eaten off, and\nhis mouth almost quite sewed up thereby.\n\nWISE. It is a disease, that where it is it commonly declares that\nthe cause thereof is uncleanness. It declares to all that behold\nsuch a man, that he is an odious, a beastly, unclean person. This\nis that strange punishment that Job speaks of, that is appointed\nto seize on these workers of iniquity (Job 31:1-3).\n\nATTEN. Then it seems you think, that the strange punishment that\nJob there speaks of should be the foul disease.\n\nWISE. I have thought so indeed, and that for this reason. We see\nthat this disease is entailed, as I may say, to this most beastly\nsin, nor is there any disease so entailed to any other sin as this\nto this. That this is the sin to which the strange punishment is\nentailed, you will easily perceive when you read the text. 'I made\na covenant with mine eyes,' said Job, 'why then should I think\nupon a maid? For what portion of God is there,' for that sin,\n'from above, and what inheritance of the Almighty from on high?'\nAnd then he answers himself: 'Is not destruction to the wicked,\nand a strange punishment to the workers of iniquity?' This strange\npunishment is the pox. Also, I think that this foul disease is\nthat which Solomon intends when he saith, speaking of this unclean\nand beastly creature, 'A wound and dishonour shall he get, and\nhis reproach shall not be wiped away' (Prov 6:33). A punishment\nJob calls it; a wound and dishonour Solomon calls it; and they\nboth do set it as a remark upon this sin; Job calling it a 'strange\npunishment,' and Solomon a 'reproach that shall not be wiped away,'\nfrom them that are common in it.\n\nATTEN. What other things follow upon the commission of this beastly\nsin?\n\nWISE. Why, oftentimes it is attended with murder, with the murder\nof the babe begotten on the defiled bed. How common it is for the\nbastard-getter and bastard-bearer to consent together to murder\ntheir children, will be better known at the day of judgment, yet\nsomething is manifest now.\n\nI will tell you another story. An ancient man, one of mine\nacquaintance, a man of good credit in our country, had a mother that\nwas a midwife, who was mostly employed in laying great persons.\nTo this woman's house, upon a time, comes a brave young gallant\non horseback, to fetch her to lay a young lady. So she addresses\nherself to go with him, wherefore he takes her up behind him, and\naway they ride in the night. Now they had not rid far, but the\ngentleman lit of his horse, and, taking the old midwife in his\narms from the horse, turned round with her several times, and then\nset her up again, then he got up and away they went till they came\nat a stately house, into which he had her, and so into a chamber\nwhere the young lady was in her pains. He then bid the midwife\ndo her office, and she demanded help, but he drew out his sword,\nand told her if she did not make speed to do her office without,\nshe must look for nothing but death. Well, to be short, this old\nmidwife laid the young lady, and a fine sweet babe she had. Now\nthere was made in a room hard by a very great fire; so the gentleman\ntook up the babe, went and drew the coals from the stock, cast\nthe child in and covered it up, and there was an end of that. So\nwhen the midwife had done her work he paid her well for her pains,\nbut shut her up in a dark room all day, and when night came took\nher up behind him again, and carried her away till she came almost\nat home, then he turned her round and round as he did before, and\nhad her to her house, set her down, bid her farewell, and away he\nwent, and she could never tell who it was. This story the midwife's\nson, who was a minister, told me, and also protested that his\nmother told it him for a truth.\n\nATTEN. Murder doth often follow indeed, as that which is the fruit\nof this sin. But sometimes God brings even these adulterers and\nadulteresses to shameful ends. I heard of one, I think a doctor\nof physic, and his whore, who had three or four bastards betwixt\nthem and had murdered them all, but at last themselves were\nhanged for it, in or near to Colchester. It came out after this\nmanner,--the whore was so afflicted in her conscience about it\nthat she could not be quiet until she had made it known. Thus God\nmany times makes the actors of wickedness their own accusers, and\nbrings them, by their own tongues, to condign punishment for their\nown sins.\n\nWISE. There has been many such instances, but we will let that\npass. I was once in the presence of a woman, a married woman, that\nlay sick of the sickness whereof she died, and being smitten in\nher conscience for the sin of uncleanness, which she had often\ncommitted with other men, I heard her, as she lay upon her bed,\ncry out thus, I am a whore, and all my children are bastards, and\nI must go to hell for my sin, and look, there stands the devil at\nmy bed's feet to receive my soul when I die.\n\nATTEN. These are sad stories, tell no more of them now, but if you\nplease show me yet some other of the evil effects of this beastly\nsin.\n\nWISE. This sin is such a snare to the soul, that, unless a miracle\nof grace prevents, it unavoidably perishes in the enchanting and\nbewitching pleasures of it. This is manifest by these and such\nlike texts--'The adulteress will hunt for the precious life' (Prov\n6:26). 'Whoso committeth adultery with a woman lacketh understanding.\nHe that doeth it destroyeth his own soul' (Prov 6:32). 'A whore is\na deep ditch, and a strange woman is a narrow pit' (Prov 23:27).\n'Her house inclineth unto death, and her paths unto the dead.\nNone that go under her return again, neither take they hold of the\npaths of life' (Prov 2:18,19). 'She hath cast down many wounded;\nyea, many strong men have been slain by her. Her house is the way\nto hell, going down to the chambers of death' (Prov 7:26,27).\n\nATTEN. These are dreadful sayings, and do show the dreadful state\nof those that are guilty of this sin.\n\nWISE. Verily so they do. But yet that which makes the whole more\ndreadful is, that men are given up to this sin because they are\nabhorred of God, and because abhorred, therefore they shall fall\ninto the commission of it, and shall live there. 'The mouth,' that\nis, the flattering lips, 'of strange women is a deep pit, he that\nis abhorred of the Lord shall fall therein' (Prov 22:14). Therefore\nit saith again of such, that they have none 'inheritance in the\nkingdom of Christ and of God' (Eph 5:5).\n\nATTEN. Put all together, and it is a dreadful thing to live and\ndie in this transgression.\n\nWISE. True, but suppose that instead of all these judgments this\nsin had attending of it all the felicities of this life, and no\nbitterness, shame, or disgrace mixed with it, yet one hour in\nhell will spoil all. O! This hell, hell-fire, damnation in hell,\nit is such an inconceivable punishment that, were it but thoroughly\nbelieved, it would nip this sin, with others, in the head. But\nhere is the mischief, those that give up themselves to these things\ndo so harden themselves in unbelief and atheism about the things,\nthe punishments that God hath threatened to inflict upon the\ncommitters of them, that at last they arrive to almost an absolute\nand firm belief that there is no judgment to come hereafter; else\nthey would not, they could not, no not attempt to commit this sin\nby such abominable language as some do.\n\nI heard of one that should say to his miss when he tempted her to\nthe committing of this sin, If thou wilt venture thy body I will\nventure my soul. And I myself heard another say, when he was\ntempting of a maid to commit uncleanness with him--it was in Oliver's\ndays--that if she did prove with child he would tell her how she\nmight escape punishment--and that was then somewhat severe--Say,\nsaith he, when you come before the judge, that you are with child\nby the Holy Ghost. I heard him say thus, and it greatly afflicted\nme; I had a mind to have accused him for it before some magistrate,\nbut he was a great man, and I was poor and young, so I let it\nalone, but it troubled me very much.\n\nATTEN. It was the most horrible thing that ever I heard in my\nlife. But how far off are these men from that spirit and grace\nthat dwelt in Joseph (Gen 39:10).\n\nWISE. Right; when Joseph's mistress tempted him, yea, tempted\nhim daily, yea, she laid hold on him and said, with her whore's\nforehead, Come, 'lie with me,' but he refused; he hearkened not\nto lie with her or to be with her. Mr. Badman would have taken\nthe opportunity.\n\nAnd a little to comment upon this of Joseph. 1. Here is a miss, a\ngreat miss, the wife of the captain of the guard, some beautiful\ndame I'll warrant you. 2. Here is a miss won, and in her whorish\naffections come over to Joseph without his speaking of a word. 3.\nHere is her unclean desire made known, Come, 'lie with me,' said\nshe. 4. Here was a fit opportunity, there was none of the men of the\nhouse there within. 5. Joseph was a young man, full of strength,\nand therefore the more in danger to be taken. 6. This was to him\na temptation from her that lasted days. 7. And yet Joseph refused,\n(1.) Her daily temptation; (2.) Her daily solicitation; (3.) Her\ndaily provocation, heartily, violently, and constantly. For when\nshe got him by the garment, saying, 'Lie with me,' he left his\ngarment in her hand and gat him out. Ay, and although contempt,\ntreachery, slander, accusation, imprisonment, and danger of death\nfollowed--for a whore careth not what mischief she does when\nshe cannot have her end--yet Joseph will not defile himself, sin\nagainst God, and hazard his own eternal salvation.\n\nATTEN. Blessed Joseph! I would thou hadst more fellows!\n\nWISE. Mr. Badman has more fellows than Joseph, else there would\nnot be so many whores as there are; for though I doubt not but\nthat that sex is bad enough this way, yet I verily believe that\nmany of them are made whores at first by the flatteries of Badman's\nfellows. Alas! there is many a woman plunged into this sin at\nfirst even by promises of marriage. I say by these promises they\nare flattered, yea, forced into a consenting to these villainies,\nand so being in, and growing hardened in their hearts, they at\nlast give themselves up, even as wicked men do, to act this kind\nof wickedness with greediness.[29] But Joseph you see, was of\nanother mind, for the fear of God was in him.\n\nI will, before I leave this, tell you here two notable stories; and\nI wish Mr. Badman's companions may hear of them. They are found\nin Clark's Looking-glass for Sinners; and are these:--Mr. Cleaver,\nsays Mr. Clark, reports of one whom he knew that had committed the act\nof uncleanness, whereupon he fell into such horror of conscience\nthat he hanged himself, leaving it thus written in a paper:--'Indeed,'\nsaith he, 'I do acknowledge it to be utterly unlawful for a man\nto kill himself, but I am bound to act the magistrate's part,\nbecause the punishment of this sin is death.'\n\nClark doth also, in the same page, make mention of two more, who, as\nthey were committing adultery in London, were immediately struck\ndead with fire from heaven, in the very act. Their bodies were so\nfound, half burned up, and sending out a most loathsome savour.\n\nATTEN. These are notable stories indeed.\n\nWISE. So they are, and I suppose they are as true as notable.\n\nATTEN. Well, but I wonder if young Badman's master knew him to be\nsuch a wretch, that he would suffer him in his house.\n\nWISE. They liked one another even as fire and water do. Young\nBadman's ways were odious to his master, and his master's ways\nwere such as young Badman could not endure. Thus, in these two,\nwere fulfilled that saying of the Holy Ghost: 'An unjust man is\nan abomination to the just; and he that is upright in the way is\nan abomination to the wicked' (Prov 29:27). The good man's ways,\nMr. Badman could not abide, nor could the good man abide the bad\nways of his base apprentice. Yet would his master, if he could,\nhave kept him, and also have learned him his trade.\n\nATTEN. If he could! Why, he might, if he would, might he not?\n\nWISE. Alas, Badman ran away from him once and twice, and would\nnot at all be ruled. So the next time he did run away from him,\nhe did let him go indeed. For he gave him no occasion to run away,\nexcept it was by holding of him as much as he could, and that he\ncould do but little, to good and honest rules of life. And had it\nbeen one's own case, one should have let him go. For what should\na man do that had either regard to his own peace, his children's\ngood, or the preservation of the rest of his servant's from evil,\nbut let him go? Had he staid, the house of correction had been most\nfit for him, but thither his master was loth to send him, because\nof the love that he bore to his father. A house of correction, I\nsay, had been the fittest place for him, but his master let him\ngo.\n\nATTEN. He ran away, you say, but whither did he run?\n\n\n\n\nCHAPTER IV.\n\n[HE GETS A NEW MASTER BAD AS HIMSELF.]\n\nWISE. Why, to one of his own trade, and also like himself. Thus\nthe wicked joined hand in hand, and there he served out his time.\n\nATTEN. Then, sure, he had his heart's desire when he was with one\nso like himself.\n\nWISE. Yes, so he had, but God gave it him in his anger.\n\nATTEN. How do you mean?\n\nWISE. I mean as before, that for a wicked man to be by the providence\nof God turned out of a good man's doors, into a wicked man's house\nto dwell, is a sign of the anger of God. For God by this, and such\njudgments, says thus to such an one. Thou wicked one, thou lovest\nnot me, my ways, nor my people; thou castest my law and good counsel\nbehind thy back. Come, I will dispose of thee in my wrath; thou\nshalt be turned over to the ungodly, thou shalt be put to school\nto the devil, I will leave thee to sink and swim in sin, till\nI shall visit thee with death and judgment. This was, therefore,\nanother judgment that did come upon this young Badman.\n\nATTEN. You have said the truth, for God by such a judgment as\nthis, in effect says so indeed; for he take them out of the hand\nof the just, and binds them up in the hand of the wicked, and\nwhither they then shall be carried a man may easily imagine.\n\nWISE. It is one of the saddest tokens of God's anger that happens\nto such kind of persons: and that for several reasons. 1. Such a\none, by this judgment, is put out of the way, and from under the\nmeans which ordinarily are made use of to do good to the soul. For\na family, where godliness is professed, and practised, is God's\nordinance, the place which he has appointed to teach young ones the\nway and fear of God (Gen 18:18,19). Now, to be put out of such a\nfamily, into a bad, a wicked one, as Mr. Badman was, must needs\nbe in judgment, and a sign of the anger of God. For in ungodly\nfamilies men learn to forget God, to hate goodness, and to estrange\nthemselves from the ways of those that are good.[30] 2. In bad\nfamilies they have continually fresh examples, and also incitements\nto evil, and fresh encouragements to it too. Yea, moreover, in\nsuch places evil is commended, praised, well-spoken of, and they\nthat do it are applauded; and this, to be sure, is a drowning\njudgment. 3. Such places are the very haunts and walks of the\ninfernal spirits, who are continually poisoning the cogitations and\nminds of one or other in such families, that they may be able to\npoison others. Therefore observe it, usually in wicked families,\nsome one or two are more arch for wickedness than are any\nother that are there. Now such are Satan's conduit pipes, for by\nthem he conveys of the spawn of hell, through their being crafty\nin wickedness, into the ears and souls of their companions. Yea,\nand when they have once conceived wickedness, they travail with\nit, as doth a woman with child, till they have brought it forth;\n'Behold, he travaileth with iniquity, and hath conceived mischief,\nand brought forth falsehood' (Psa 7:14). Some men, as here is\nintimated in the text, and as was hinted also before, have a kind\nof mystical but hellish copulation with the devil, who is the\nfather, and their soul the mother of sin and wickedness; and they,\nso soon as they have conceived by him, finish, by bringing forth\nsin, both it and their own damnation (James 1:15).\n\nATTEN. How much then doth it concern those parents that love their\nchildren, to see, that if they go from them, they be put into such\nfamilies as be good, that they may learn there betimes to eschew\nevil, and to follow that which is good!\n\nWISE. It doth concern them indeed; and it doth also concern them\nthat take children into their families, to take heed what children\nthey receive. For a man may soon, by a bad boy, be damaged both\nin his name, estate, and family, and also hindered in his peace\nand peaceable pursuit after God and godliness; I say, by one such\nvermin as a wicked and filthy apprentice.\n\nATTEN. True, for one sinner destroyeth much good, and a poor man\nis better than a liar. But many times a man cannot help it; for\nsuch as at the beginning promise very fair are by a little time\nproved to be very rogues, like young Badman.\n\nWISE. That is true also; but when a man has done the best he can\nto help it, he may with the more confidence expect the blessing\nof God to follow, or he shall have the more peace if things go\ncontrary to his desire.\n\nATTEN. Well, but did Mr. Badman and his master agree so well? I\nmean his last master, since they were birds of a feather, I mean\nsince they were so well met for wickedness.\n\nWISE. This second master was, as before I told you, bad enough;\nbut yet he would often fall out with young Badman, his servant,\nand chide, yea and sometimes beat him too, for his naughty doings.\n\nATTEN. What! for all he was so bad himself! This is like the\nproverb, The devil corrects vice.\n\nWISE. I will assure you it is as I say. For you must know that\nBadman's ways suited not with his master's gains. Could he have\ndone as the damsel that we read of, Acts 16:16, did, to wit, fill\nhis master's purse with his badness, he had certainly been his\nwhite-boy, but it was not so with young Badman; and, therefore,\nthough his master and he did suit well enough in the main, yet in\nthis and that point they differed. Young Badman was for neglecting\nof his master's business, for going to the whore-house, for\nbeguiling of his master, for attempting to debauch his daughters,\nand the like. No marvel then if they disagreed in these points.\nNot so much for that his master had an antipathy against the fact\nitself, for he could do so when he was an apprentice; but for that\nhis servant by his sin made spoil of his commodities, &c., and so\ndamnified his master.\n\nHad, as I said before, young Badman's wickedness had only a tendency\nto his master's advantage, as could he have sworn, lied, cozened,\ncheated, and defrauded customers for his master--and indeed\nsometimes he did so--but had that been all that he had done, he\nhad not had, no, not a wry word from his master; but this was not\nalways Mr. Badman's way.\n\nATTEN. That was well brought in, even the maid that we read of in\nthe Acts, and the distinction was as clear betwixt the wickedness\nand wickedness of servants.\n\nWISE. Alas! men that are wicked themselves, yet greatly hate\nit in others, not simply because it is wickedness, but because\nit opposeth their interest. Do you think that that maid's master\nwould have been troubled at the loss of her, if he had not lost,\nwith her, his gain? No, I'll warrant you; she might have gone to the\ndevil for him; but 'when her masters saw that the hope of their\ngains was gone,' then, then he fell to persecuting Paul (Acts\n16:17-20). But Mr. Badman's master did sometimes lose by Mr.\nBadman's sins, and then Badman and his master were at odds.\n\nATTEN. Alas, poor Badman! Then it seems thou couldest not at all\ntimes please thy like.\n\nWISE. No, he could not, and the reason I have told you.\n\nATTEN. But do not bad masters condemn themselves in condemning\nthe badness of their servants?\n\nWISE. Yes; in that they condemn that in another which they either\nhave, or do allow in themselves (Rom 14:22). And the time will\ncome when that very sentence that hath gone out of their own mouths\nagainst the sins of others, themselves living and taking pleasure\nin the same, shall return with violence upon their own pates. The\nLord pronounced judgment against Baasha, as for all his evils in\ngeneral, so for this in special, because he was 'like the house\nof Jeroboam and' yet 'killed him' (1 Kings 16:7). This is Mr.\nBadman's master's case; he is like his man, and yet he beats him.\nHe is like his man, and yet he rails at him for being bad.\n\nATTEN. But why did not young Badman run away from this master, as\nhe ran away from the other?\n\nWISE. He did not. And if I be not mistaken, the reason why was\nthis. There was godliness in the house of the first, and that\nyoung Badman could not endure. For fare, for lodging, for work,\nand time, he had better, and more by this master's allowance, than\never he had by his last; but all this would not content, because\ngodliness was promoted there. He could not abide this praying, this\nreading of Scriptures, and hearing, and repeating of sermons; he\ncould not abide to be told of his transgressions in a sober and\ngodly manner.\n\nATTEN. There is a great deal in the manner of reproof; wicked\nmen both can and cannot abide to hear their transgressions spoken\nagainst.\n\nWISE. There is a great deal of difference indeed. This last master\nof Mr. Badman's would tell Mr. Badman of his sins in Mr. Badman's\nown dialect; he would swear, and curse, and damn, when he told\nhim of his sins, and this he could bear better, than to be told\nof them after a godly sort. Besides, that last master would, when\nhis passions and rage were over, laugh at and make merry with the\nsins of his servant Badman; and that would please young Badman\nwell. Nothing offended Badman but blows, and those he had but few\nof now, because he was pretty well grown up. For the most part\nwhen his master did rage and swear, he would give him oath for\noath, and curse for curse, at least secretly, let him go on as\nlong as he would.\n\nATTEN. This was hellish living.\n\nWISE. It was hellish living indeed; and a man might say, that with\nthis master, young Badman completed himself yet more and more\nin wickedness, as well as in his trade: for by that he came out\nof his time, what with his own inclination to sin, what with his\nacquaintance with his three companions, and what with this last\nmaster, and the wickedness he saw in him; he became a sinner in\ngrain.[31] I think he had a bastard laid to his charge before he\ncame out of his time.\n\nATTEN. Well, but it seems he did live to come out of his time,\nbut what did he then?\n\nWISE. Why, he went home to his father, and he, like a loving and\ntender-hearted father, received him into his house.\n\nATTEN. And how did he carry it there?\n\nWISE. Why, the reason why he went home, was, for money to set up\nfor himself; he stayed but a little at home, but that little while\nthat he did stay, he refrained himself as well as he could, and\ndid not so much discover himself to be base, for fear his father\nshould take distaste, and so should refuse, or for a while\nforbear to give him money. Yet even then he would have his times,\nand companions, and the fill of his lusts with them, but he used\nto blind all with this, he was glad to see his old acquaintance,\nand they as glad to see him, and he could not in civility but\naccommodate them with a bottle or two of wine, or a dozen or two\nof drink.\n\n\n\n\nCHAPTER V.\n\n[BADMAN IN BUSINESS, THE TRICKS OF A WICKED TRADESMAN.]\n\nATTEN. And did the old man give him money to set up with?\n\nWISE. Yes, above two hundred pounds.\n\nATTEN. Therein, I think, the old man was out. Had I been his\nfather, I would have held him a little at staves-end, till I had\nhad far better proof of his manners to be good; for I perceive\nthat his father did know what a naughty boy he had been, both by\nwhat he used to do at home, and because he changed a good master\nfor a bad, &c. He should not therefore have given him money so\nsoon. What if he had pinched a little, and gone to journey-work for\na time, that he might have known what a penny was, by his earning\nof it? Then, in all probability, he had known better how to have\nspent it: yea, and by that time perhaps, have better considered\nwith himself, how to have lived in the world. Ay, and who knows\nbut he might have come to himself with the prodigal, and have\nasked God and his father forgiveness for the villainies that he\nhad committed against them.\n\nWISE. If his father could also have blessed this manner of dealing\nto him, and have made it effectual for the ends that you have\npropounded, then I should have thought as you. But alas, alas,\nyou talk as if you never knew, or had at this present forgot what\nthe bowels and compassions of a father are. Why, did you not serve\nyour own son so? But it is evident enough that we are better at\ngiving good counsel to others, than we are at taking good counsel\nourselves. But mine honest neighbour, suppose that Mr. Badman's\nfather had done as you say, and by so doing had driven his son to\nill courses, what had he bettered either himself or his son in so\ndoing?\n\nATTEN. That is true, but it doth not follow that if the father had\ndone as I said, the son would have done as you suppose. But if he\nhad done as you have supposed, what had he done worse than what\nhe hath done already?\n\nWISE. He had done bad enough, that is true. But suppose his father\nhad given him no money, and suppose that young Badman had taken a\npet thereat, and in an anger had gone beyond sea, and his father\nhad neither seen him, nor heard of him more. Or suppose that of a\nmad and headstrong stomach, he had gone to the highway for money,\nand so had brought himself to the gallows, and his father and\nfamily to great contempt, or if by so doing he had not brought\nhimself to that end, yet he had added to all his wickedness such\nand such evils besides; and what comfort could his father have had\nin this? Besides, when his father had done for him what he could,\nwith desire to make him an honest man, he would then, whether his\nson had proved honest or no, have laid down his head with far more\npeace than if he had taken your counsel.\n\nATTEN. Nay I think I should not have been forward to have given\nadvice in the cause; but truly you have given me such an account\nof his villainies, that the hearing thereof has made me angry with\nhim.\n\nWISE. In an angry mood we may soon outshoot ourselves, but poor\nwretch as he is, he is gone to his place. But, as I said, when a\ngood father hath done what he can for a bad child, and that child\nshall prove never the better, he will lie down with far more peace,\nthan if through severity, he had driven him to inconveniences.\n\nI remember that I have heard of a good woman, that had, as this\nold man, a bad and ungodly son, and she prayed for him, counselled\nhim, and carried it motherly to him for several years together;\nbut still he remained bad. At last, upon a time, after she had\nbeen at prayer, as she was wont, for his conversion, she comes to\nhim, and thus, or to this effect, begins again to admonish him.\nSon, said she, thou hast been and art a wicked child, thou hast\ncost me many a prayer and tear, and yet thou remainest wicked.\nWell, I have done my duty, I have done what I can to save thee;\nnow I am satisfied, that if I shall see thee damned at the day of\njudgment, I shall be so far off from being grieved for thee, that\nI shall rejoice to hear the sentence of thy damnation at that day;\nand it converted him.\n\nI tell you that if parents carry it lovingly towards their children,\nmixing their mercies with loving rebukes, and their loving rebukes\nwith fatherly and motherly compassions, they are more likely to\nsave their children, than by being churlish and severe towards\nthem: but if they do not save them, if their mercy do them no good,\nyet it will greatly ease them at the day of death, to consider;\nI have done by love as much as I could, to save and deliver my\nchild from hell.\n\nATTEN. Well I yield. But pray let us return again to Mr. Badman.\nYou say, that his father gave him a piece of money that he might\nset up for himself.[32]\n\nWISE. Yes, his father did give him a piece of money, and he did\nset up, and almost as soon set down again; for he was not long\nset up, but by his ill managing of his matters at home, together\nwith his extravagant expenses abroad, he was got so far into debt,\nand had so little in his shop to pay, that he was hard put to it\nto keep himself out of prison. But when his creditors understood\nthat he was about to marry, and in a fair way to get a rich wife,\nthey said among themselves, We will not be hasty with him; if he\ngets a rich wife he will pay us all.\n\nATTEN. But how could he so quickly run out, for I perceive it was\nin little time, by what you say?\n\nWISE. It was in little time indeed, I think he was not above two\nyears and a half in doing of it; but the reason is apparent, for\nhe being a wild young man, and now having the bridle loose before\nhim, and being wholly subjected to his lusts and vices, he gave\nhimself up to the way of his heart, and to the sight of his eye,\nforgetting that for all these things God would bring him to judgment\n(Eccl 11:9). And he that doth thus, you may be sure, shall not be\nable long to stand on his legs. Besides he had now an addition of\nnew companions; companions you must think most like himself in\nmanners, and so such that cared not who sunk, if they themselves\nmight swim. These would often be haunting of him, and of his shop\ntoo when he was absent. They would commonly egg[33] him to the\nalehouse, but yet make him jack-pay-for-all; they would also be\nborrowing money of him, but take no care to pay again, except it\nwas with more of their company, which also he liked very well;\nand so his poverty came like 'one that travelleth, and his want\nas an armed man' (Prov 6:11). But all the while they studied his\ntemper; he loved to be flattered, praised, and commended for wit,\nmanhood, and personage; and this was like stroking him over the\nface. Thus they colleagued with him, and got yet more and more\ninto him, and so, like horse leeches, they drew away that little\nthat his father had given him, and brought him quickly down, almost\nto dwell next door to the beggar.\n\nATTEN. Then was the saying of the wise man fulfilled, 'He that\nkeepeth company with harlots,' and 'a companion of fools, shall\nbe destroyed' (Prov 29:3, 13:20).\n\nWISE. Ay, and that too, 'A companion of riotous persons shameth\nhis father' (Prov 28:7).[34] For he, poor man, had both grief and\nshame, to see how his son, now at his own hand, behave himself in\nthe enjoyment of those good things, in and under the lawful use\nof which he might have lived to God's glory, his own comfort, and\ncredit among his neighbours. 'But he that followeth after vain\npersons, shall have poverty enough' (Prov 28:19). The way that\nhe took, led him directly into this condition; for who can expect\nother things of one that follows such courses? Besides, when he\nwas in his shop, he could not abide to be doing; he was naturally\ngiven to idleness. He loved to live high, but his hands refused\nto labour; and what else can the end of such an one be but that\nwhich the wise man saith? 'The drunkard and the glutton shall come\nto poverty, and drowsiness shall clothe a man with rags' (Prov\n23:21).[35]\n\nATTEN. But now, methinks, when he was brought thus low, he should\nhave considered the hand of God that was gone out against him,\nand should have smote upon the breast, and have returned.\n\nWISE. Consideration, good consideration, was far from him, he was\nas stout and proud now as ever in all his life, and was as high\ntoo in the pursuit of his sin, as when he was in the midst of his\nfulness; only he went now like a tired jade, the devil had rid\nhim almost off of his legs.\n\nATTEN. Well, but what did he do when all was almost gone?\n\nWISE. Two things were now his play. 1. He bore all in hand by\nswearing, and cracking, and lying, that he was as well to pass as\nhe was the first day he set up for himself, yea that he had rather\ngot than lost; and he had at his beck some of his companions that\nwould swear to confirm it as fast as he.\n\nATTEN. This was double wickedness, it was a sin to say it, and\nanother to swear it.\n\nWISE. That is true, but what evil is that that he will not do,\nthat is left of God, as I believe Mr. Badman was?\n\n\n\n\nCHAPTER VI.\n\n[HIS HYPOCRITICAL COURTSHIP AND MARRIAGE TO A PIOUS RICH YOUNG\nLADY.]\n\nATTEN. And what was the other thing?\n\nWISE. Why that which I hinted before, he was for looking out\nfor a rich wife: and now I am come to some more of his invented,\ndevised, designed, and abominable roguery, such that will yet\ndeclare him to be a most desperate sinner.\n\nThe thing was this: a wife he wanted, or rather money; for as\nfor a woman, he could have whores enow at his whistle. But, as I\nsaid, he wanted money, and that must be got by a wife or no way;\nnor could he so easily get a wife neither, except he became an\nartist at the way of dissembling; nor would dissembling do among\nthat people that could dissemble as well as he. But there dwelt\na maid not far from him, that was both godly, and one that had a\ngood portion, but how to get her, there lay all the craft. Well, he\ncalls a council of some of his most trusty and cunning companions,\nand breaks his mind to them; to wit, that he had a mind to marry:\nand he also told them to whom; but, said he, how shall I accomplish\nmy end; she is religious, and I am not? Then one of them made\nreply, saying, Since she is religious, you must pretend to be\nso likewise, and that for some time before you go to her. Mark\ntherefore whither she goes daily to hear, and do you go thither\nalso; but there you must be sure to behave yourself soberly, and\nmake as if you liked the Word wonderful well; stand also where\nshe may see you, and when you come home, be sure that you walk\nthe street very soberly, and go within sight of her. This done\nfor a while, then go to her, and first talk of how sorry you are\nfor your sins, and show great love to the religion that she is of,\nstill speaking well of her preachers and of her godly acquaintance,\nbewailing your hard hap that it was not your lot to be acquainted\nwith her and her fellow-professors sooner; and this is the way\nto get her. Also you must write down sermons, talk of scriptures,\nand protest that you came a-wooing to her, only because she is\ngodly, and because you should count it your greatest happiness\nif you might but have such a one. As for her money, slight it, it\nwill be never the further off, that is the way to come soonest at\nit, for she will be jealous at first that you come for her money;\nyou know what she has, but make not a word about it. Do this, and\nyou shall see if you do not entangle the lass. Thus was the snare\nlaid for this poor honest maid, and she was quickly catched in\nhis pit.\n\nATTEN. Why, did he take this counsel?\n\nWISE. Did he! yes, and after a while, went as boldly to her, and\nthat under a vizard of religion, as if he had been for honesty and\ngodliness one of the most sincere and upright-hearted in England.\nHe observed all his points, and followed the advice of his\ncounsellors, and quickly obtained her too; for natural parts he\nhad; he was tall, and fair, and had plain, but very good clothes\non his back; and his religion was the more easily attained; for he\nhad seen something in the house of his father, and first master,\nand so could the more readily put himself into the form and show\nthereof.\n\nSo he appointed his day, and went to her, as that he might easily\ndo, for she had neither father nor mother to oppose. Well, when\nhe was come, and had given her a civil compliment, to let her\nunderstand why he was come, then he began and told her that he had\nfound in his heart a great deal of love to her person; and that\nof all the damsels in the world he had pitched upon her, if she\nthought fit, to make her his beloved wife. The reasons, as he told\nher, why he had pitched upon her were her religious and personal\nexcellencies; and therefore entreated her to take his condition\ninto her tender and loving consideration. As for the world, quoth\nhe, I have a very good trade, and can maintain myself and family\nwell, while my wife sits still on her seat; I have got thus and\nthus much already, and feel money come in every day, but that is\nnot the thing that I aim at; it is an honest and godly wife. Then\nhe would present her with a good book or two, pretending how much\ngood he had got by them himself. He would also be often speaking\nwell of godly ministers, especially of those that he perceived\nshe liked, and loved most. Besides he would be often telling of\nher what a godly father he had, and what a new man he was also\nbecome himself; and thus did this treacherous dealer deal with this\nhonest and good girl, to her great grief and sorrow, as afterward\nyou shall hear.\n\nATTEN. But had the maid no friend to look after her?\n\nWISE. Her father and mother were dead, and that he knew well\nenough, and so she was the more easily overcome by his naughty\nlying tongue. But if she had never so many friends, she might have\nbeen beguiled by him. It is too much the custom of young people\nnow, to think themselves wise enough to make their own choice; and\nthat they need not ask counsel of those that are older, and also\nwiser than they; but this is a great fault in them, and many of\nthem have paid dear for it. Well, to be short, in little time Mr.\nBadman obtains his desire, gets this honest girl, and her money,\nis married to her, brings her home, makes a feast, entertains her\nroyally, but her portion must pay for all.\n\nATTEN. This was wonderful deceitful doings, a man shall seldom\nhear of the like.\n\nWISE. By this his doing, he showed how little he feared God, and\nwhat little dread he had of his judgments. For all this carriage,\nand all these words were by him premeditated evil; he knew he lied,\nhe knew he dissembled; yea, he knew that he made use of the name\nof God, of religion, good men, and good books, but as a stalking-horse,\nthereby the better to catch his game. In all this his glorious\npretence of religion, he was but a glorious painted hypocrite, and\nhypocrisy is the highest sin that a poor carnal wretch can attain\nunto; it is also a sin that most dareth God, and that also bringeth\nthe greater damnation. Now was he a whited wall, now was he a\npainted sepulchre (Matt 23:27). Now was he a grave that appeared\nnot (Luke 11:44). For this poor, honest, godly damsel, little\nthought that both her peace and comfort, and estate, and liberty,\nand person, and all, were going to her burial, when she was going\nto be married to Mr. Badman; and yet so it was, she enjoyed herself\nbut little afterwards; she was as if she was dead and buried to\nwhat she enjoyed before.\n\nATTEN. Certainly some wonderful judgment of God must attend and\novertake such wicked men as these.\n\nWISE. You may be sure that they shall have judgment to the full,\nfor all these things, when the day of judgment is come. But as\nfor judgment upon them in this life, it doth not always come, no\nnot upon those that are worthy thereof. 'they that tempt God are\ndelivered, and they that work wickedness are set up' (Mal 3:15).\nBut they are reserved to the day of wrath; and then, for their\nwickedness, God will repay them to their faces. 'The wicked is\nreserved to the day of destruction; they shall be brought forth\nto the day of wrath. Who shall declare his way to his face? and\nwho shall repay him what he hath done? Yet shall he be brought to\nthe grave, and shall remain in the tomb' (Job 21:30-32). That is,\nordinarily they escape God's hand in this life, save only a few\nexamples are made, that others may be cautioned, and take warning\nthereby. But at the day of judgment they must be rebuked for their\nevil with the lashes of devouring fire.\n\nATTEN. Can you give me no examples of God's wrath upon men that\nhave acted this tragical wicked deed of Mr. Badman.\n\nWISE. Yes; Hamor and Shechem, and all the men of their city, for\nattempting to make God and religion the stalking-horse to get Jacob's\ndaughters to wife, were together slain with the edge of the sword.\nA judgment of God upon them, no doubt, for their dissembling in\nthat matter (Gen 34:1). All manner of lying and dissembling is\ndreadful, but to make God and religion a disguise, therewith to\nblind thy dissimulation from others' eyes, is highly provoking\nto the Divine majesty. I knew one that dwelt not far off from our\ntown, that got him a wife as Mr. Badman got his; but he did not\nenjoy her long; for one night as he was riding home from his\ncompanions, where he had been at a neighbouring town, his horse\nthrew him to the ground, where he was found dead at break of day;\nfrightfully and lamentably mangled with his fall, and besmeared\nwith his own blood.\n\nATTEN. Well, but pray return again to Mr. Badman; how did he carry\nit to his wife, after he was married to her?\n\nWISE. Nay, let us take things along as we go. He had not been\nmarried but a little while, but his creditors came upon him for\ntheir money. He deferred them a little while, but at last things\nwere come to that point that pay he must, or must do worse; so\nhe appointed them a time, and they came for their money, and he\npayed them down with her money, before her eyes, for those goods\nthat he had profusely spent among his whores long before, besides\nthe portion that his father gave him, to the value of two hundred\npounds.\n\nATTEN. This beginning was bad, but what shall I say? It was like\nMr. Badman himself. Poor woman! this was but a bad beginning for\nher; I fear it filled her with trouble enough, as I think such a\nbeginning would have done one perhaps much stronger than she.\n\nWISE. Trouble, aye, you may be sure of it, but now it was too late\nto repent; she should have looked better to herself when being\nwary would have done her good; her harms may be an advantage to\nothers that will learn to take heed thereby, but for herself, she\nmust take what follows, even such a life now as Mr. Badman her\nhusband will lead her, and that will be bad enough.\n\nATTEN. This beginning was bad, and yet I fear it was but the\nbeginning of bad.\n\nWISE. You may be sure that it was but the beginning of badness, for\nother evils came on apace; as, for instance, it was but a little\nwhile after he was married, but he hangs his religion upon the\nhedge, or rather dealt with it as men deal with their old clothes,\nwho cast them off, or leave them to others to wear; for his part\nhe would be religious no longer.\n\nNow therefore he had pulled off his vizard, and began to show\nhimself in his old shape, a base, wicked, debauched fellow; and\nnow the poor woman saw that she was betrayed indeed, now also his\nold companions begin to flock about him, and to haunt his house\nand shop as formerly. And who with them but Mr. Badman? And who\nwith him again but they?\n\nNow those good people that used to company with his wife began to\nbe amazed and discouraged, also he would frown and glout[36] upon\nthem as if he abhorred, the appearance of them, so that in little\ntime he drove all good company from her, and made her sit solitary\nby herself. He also began now to go out a-nights to those drabs\nwho were his familiars before, with whom he would stay sometimes\ntill midnight, and sometimes till almost morning, and then would\ncome home as drunk as a swine: and this was the course of Mr.\nBadman.\n\n\n\n\nCHAPTER VII.\n\n[HE THROWS OFF THE MASK AND CRUELLY TREATS HIS WIFE.]\n\nNow when he came home in this case, if his wife did but speak a work\nto him about where he had been and why he had so abused himself,\nthough her words were spoken in never so much meekness and love,\nthen she was whore, and bitch, and jade! and it was well if she\nmissed his fingers and heels. Sometimes also he would bring his\npunks home to his house, and woe be to his wife when they were\ngone if she did not entertain them with all varieties possible,\nand also carry it lovingly to them. Thus this good woman was made\nby Badman, her husband, to possess nothing but disappointments\nas to all that he had promised her, or that she hoped to have at\nhis hands.\n\nBut that that added pressing weight to all her sorrow was that,\nas he had cast away all religion himself, so he attempted, if\npossible, to make her do so too. He would not suffer her to go\nout to the preaching of the word of Christ, nor to the rest of his\nappointments, for the health and salvation of her soul. He would\nnow taunt at and reflectingly speak of her preachers, and would\nreceive, yea, raise scandals of them, to her very great grief and\naffliction.\n\nNow she scarce durst go to an honest neighbour's house, or have\na good book in her hand, especially when he had his companions in\nhis house, or had got a little drink in his head. He would also,\nwhen he perceived that she was dejected, speak tauntingly and\nmockingly to her in the presence of his companions, calling of her\nhis religious wife, his demure dame, and the like, also he would\nmake a sport of her among his wanton ones abroad.\n\nIf she did ask him, as sometimes she would, to let her go out to a\nsermon, he would in a churlish manner reply, Keep at home, keep\nat home and look to your business, we cannot live by hearing\nof sermons. If she still urged that he would let her go, then he\nwould say to her, Go if you dare. He would also charged her with\ngiving of what he had to her ministers, when, vile wretch, he had\nspent it on his vain companions before. This was the life that Mr.\nBadman's good wife lived, within few months after he had married\nher.\n\nATTEN. This was a disappointment indeed.\n\nWISE. A disappointment indeed, as ever I think poor woman had.\nOne would think that the knave might a little let her have had her\nwill since it was nothing but to be honest, and since she brought\nhim so sweet, so lumping a portion--for she brought hundreds into\nhis house--I say, one would think he should have let her had her\nown will a little, since she desired it only in the service and\nworship of God; but could she win him to grant her that? No, not\na bit, if it would have saved her life. True, sometimes she would\nsteal out when he was from home, or on a journey, or among his\ndrunken companions, but with all privacy imaginable; and, poor\nwoman, this advantage she had she carried it so to all her neighbours\nthat, though many of them were but carnal, yet they would not\nbetray her, or tell of her going out to the Word if they saw it,\nbut would rather endeavor to hide it from Mr. Badman himself.\n\nATTEN. This carriage of his to her was enough to break her heart.\n\nWISE. It was enough to do it indeed, yea, it did effectually do\nit. It killed her in time, yea, it was all the time a killing of\nher. She would oftentimes, when she sat by herself, thus mournfully\nbewail her condition:--'Woe is me that I sojourn in Meshech,' and\n'that I dwell in the tents of Kedar! My soul hath long dwelt with\nhim that hateth peace.' O 'what shall be given unto thee,' thou\n'deceitful tongue?' 'or what shall be done unto thee, thou false\ntongue?' (Psa 120). I am a woman grieved in spirit, my husband has\nbought me and sold me for his lusts. It was not me, but my money\nthat he wanted; O that he had had it, so I had had my liberty! This\nshe said, not of contempt of his person, but of his conditions,[37]\nand because she saw that, by his hypocritical tongue, he had brought\nher not only almost to beggary, but robbed her of the Word of God.\n\nATTEN. It is a deadly thing, I see, to be unequally yoked with\nunbelievers. If this woman had had a good husband, how happily\nmight they have lived together! Such an one would have prayed for\nher, taught her, and also would have encouraged her in the faith\nand ways of God; but now, poor creature, instead of this there is\nnothing but the quite contrary.\n\nWISE. It is a deadly thing indeed, and therefore, by the Word of\nGod, his people are forbid to be joined in marriage with them.\n'Be ye not,' saith it, 'unequally yoked together with unbelievers:\nfor what fellowship hath righteousness with unrighteousness? and\nwhat communion hath light with darkness? And what concord hath\nChrist with Belial? or what part hath he that believeth with an\ninfidel? and what agreement hath the temple of God with idols?'\n(2 Cor 6:14-16). There can be no agreement where such matches are\nmade; even God himself hath declared the contrary from the beginning\nof the world. 'I,' says he, 'will put enmity between thee and the\nwoman, and between thy seed and her seed' (Gen 3:15). Therefore he\nsaith in another place they can mix no better than iron and clay\n(Dan 2:43). I say they cannot agree, they cannot be one, and\ntherefore they should be aware at first, and not lightly receive\nsuch into their affections. God has often made such matches bitter,\nespecially to his own. Such matches are, as God said of Eli's sons\nthat were spared, to consume the eyes and to grieve the heart.\nO! the wailing and lamentation that they have made that have been\nthus yoked, especially if they were such as would be so yoked\nagainst their light and good counsel to the contrary.\n\nATTEN. Alas! he deluded her with his tongue, and feigned reformation.\n\nWISE. Well, well, she should have gone more warily to work. What\nif she had acquainted some of her best, most knowing, and godly\nfriends therewith? What if she had engaged a godly minister or two\nto have talked with Mr. Badman? Also, what if she had laid wait\nround about him, to espy if he was not otherwise behind her back\nthan he was before her face? And besides I verily think--since\nin the multitude of counsellors there is safety--that if she had\nacquainted the congregation with it, and desired them to spend some\ntime in prayer to God about it, and if she must have had him, to\nhave received him as to his godliness upon the judgment of others,\nrather than her own--she knowing them to be godly and judicious and\nunbiased men--she had had more peace all her life after, than to\ntrust to her own poor, raw, womanish judgment as she did. Love is\nblind, and will see nothing amiss where others may see a hundred\nfaults. Therefore I say she should not have trusted to her own\nthoughts in the matter of his goodness.\n\nAs to his person, there she was fittest to judge, because she\nwas to be the person pleased, but as to his godliness, there the\nWord was the fittest judge, and they that could best understand\nit, because God was therein to be pleased. I wish that all young\nmaidens will take heed of being beguiled with flattering words,\nwith feigning and lying speeches, and take the best way to preserve\nthemselves from being bought and sold by wicked men as she was,\nlest they repent with her, when, as to this, repentance will do\nthem no good, but for their unadvisedness go sorrowing to their\ngraves.\n\nATTEN. Well things are past with this poor woman and cannot be\ncalled back, let others beware by her misfortunes, lest they also\nfall into her distress.\n\nWISE. That is the thing that I say, let them take heed, lest for\ntheir unadvisedness they smart, as this poor woman has done. And\nah! methinks, that they that yet are single persons, and that are\ntempted to marry to such as Mr. Badman, would, to inform and warn\nthemselves in this matter before they entangle themselves, but\ngo to some that already are in the snare, and ask them how it is\nwith them, as to the suitable or unsuitableness of their marriage,\nand desire their advice. Surely they would ring such a peal in\ntheir ears about the unequality, unsuitableness, disadvantages,\nand disquietments, and sins that attend such marriages, that\nwould make them beware as long as they live. But the bird in the\nair knows not the notes of the bird in the snare until she comes\nthither herself. Besides, to make up such marriages, Satan and\ncarnal reason, and lust, or at least inconsiderateness, has the\nchiefest hand; and where these things bear sway, designs, though\nnever so destructive, will go headlong on; and therefore I fear that\nbut little warning will be taken by young girls at Mr. Badman's\nwife's affliction.\n\nATTEN. But are there no dissuasive arguments to lay before such,\nto prevent their future misery?\n\nWISE. Yes: there is the law of God, that forbiddeth marriage with\nunbelievers. These kind of marriages also are condemned even by\nirrational creatures. 1. It is forbidden by the law of God, both\nin the Old Testament and in the New. 1. In the Old. Thou shalt not\n'make marriages with them; thy daughter thou shalt not give unto\nhis son, nor his daughter shalt thou take unto thy son' (Deut\n7:3). 2. In the New Testament it is forbidden. 'Be ye not unequally\nyoked together with unbelievers,' let them marry to whom they\nwill, 'only in the Lord' (2 Cor 6:14-16; 1 Cor 7:39).\n\nHere now is a prohibition, plainly forbidding the believer to\nmarry with the unbeliever, therefore they should not do it. Again,\nthese unwarrantable marriages are, as I may so say, condemned by\nirrational creatures, who will not couple but with their own sort.\nWill the sheep couple with a dog, the partridge with a crow, or\nthe pheasant with an owl? No, they will strictly tie up themselves\nto those of their own sort only. Yea, it sets all the world a\nwondering, when they see or hear the contrary. Man only is most\nsubject to wink at, and allow of these unlawful mixtures of men\nand women; because man only is a sinful beast, a sinful bird,\ntherefore he, above all, will take upon him, by rebellious actions,\nto answer, or rather to oppose and violate the law of his God and\nCreator; nor shall these or other interrogatories, What fellowship?\nwhat concord? what agreement? what communion can there be in such\nmarriages? be counted of weight or thought worth the answering by\nhim,\n\nBut further, the dangers that such do commonly run themselves\ninto, should be to others a dissuasive argument to stop them from\ndoing the like: for besides the distresses of Mr. Badman's wife,\nmany that have had very hopeful beginnings for heaven, have, by\nvirtue of the mischiefs that have attended these unlawful marriages,\nmiserably and fearfully miscarried. Soon after such marriages,\nconviction, the first step towards heaven, hath ceased; prayer, the\nnext step towards heaven, hath ceased; hungerings and thirstings\nafter salvation, another step towards the kingdom of heaven, hath\nceased. In a word, such marriages have estranged them from the\nWord, from their godly and faithful friends, and have brought them\nagain into carnal company, among carnal friends, and also into\ncarnal delights, where, and with whom, they have in conclusion\nboth sinfully abode, and miserably perished.\n\nAnd this is one reason why God hath forbidden this kind of unequal\nmarriages. 'For they,' saith he, meaning the ungodly, 'will turn\naway thy son from following me, that they may serve other gods;\nso will the anger of the Lord be kindled against you, and destroy\nthee suddenly' (Deut 7:4). Now mark, there were some in Israel,\nthat would notwithstanding this prohibition, venture to marry\nto the heathens and unbelievers. But what followed? 'They served\ntheir idols, they sacrificed their sons and their daughters unto\ndevils. Thus were they defiled with their own works, and went a\nwhoring with their own inventions; therefore was the wrath of the\nLord kindled against his people, insomuch that he abhorred his\nown inheritance' (Psa 106:36-40).\n\nATTEN. But let us return again to Mr. Badman; had he any children\nby his wife?\n\nWISE. Yes, seven.\n\nATTEN. I doubt they were but badly brought up.\n\nWISE. One of them loved its mother dearly, and would constantly\nhearken to her voice. Now that child she had the opportunity to\ninstruct in the principles of Christian religion, and it became\na very gracious child. But that child Mr. Badman could not abide,\nhe would seldom afford it a pleasant word, but would scowl and\nfrown upon it, speak churlishly and doggedly to it, and though,\nas to nature, it was the most feeble of the seven, yet it oftenest\nfelt the weight of its father's fingers. Three of his children\ndid directly follow his steps, and began to be as vile as, in his\nyouth, he was himself. The other that remained became a kind of\nmongrel[38] professors, not so bad as their father, nor so good as\ntheir mother, but were betwixt them both. They had their mother's\nnotions, and their father's actions, and were much like those that\nyou read of in the book of Nehemiah; these children were half of\nAshdod, 'and could not speak in the Jews' language, but according\nto the language of each people' (Neh 13:24).\n\nATTEN. What you say in this matter is observable, and if I take\nnot my mark amiss, it often happeneth after this manner where such\nunlawful marriages are contracted.\n\nWISE. It sometimes doth so, and the reason, with respect to their\nparents, is this. Where the one of the parents is godly, and the\nother ungodly and vile, though they can agree in begetting of\nchildren, yet they strive for their children when they are born.\nThe godly parent strives for the child, and by prayers, counsel,\nand good examples, labours to make it holy in body and soul,\nand so fit for the kingdom of heaven; but the ungodly would have\nit like himself, wicked, and base, and sinful; and so they both\ngive instructions accordingly. Instructions did I say? yea, and\nexamples too according to their minds. Thus the godly, as Hannah,\nis presenting her Samuel unto the Lord: but the ungodly, like them\nthat went before them, are for offering their children to Moloch,\nto an idol, to sin, to the devil, and to hell. Thus one hearkeneth\nto the law of their mother and is preserved from destruction, but\nas for the other, as their fathers did, so do they. Thus did Mr.\nBadman and his wife part some of their children betwixt them; but\nas for the other three that were, as it were, mongrels, betwixt\nboth, they were like unto those that you read of in Kings, they\nfeared the Lord, but served their own idols (2 Kings 17). They\nhad, as I said, their mother's notions, and I will add, profession\ntoo; but their father's lusts, and something of his life. Now\ntheir father did not like them, because they had their mother's\ntongue; and the mother did not like them because they had still\ntheir father's heart and life; nor were they indeed fit company\nfor good or bad. The good would not trust them because they were\nbad, the bad would not trust them because they were good; namely,\nthe good would not trust them because they were bad in their lives,\nand the bad would not trust them because they were good in their\nwords. So they were forced with Esau to join in affinity with\nIshmael; to wit, to look out a people that were hypocrites like\nthemselves, and with them they matched, and lived, and died.\n\nATTEN. Poor woman, she could not but have much perplexity.\n\nWISE. Yea, and poor children, that ever they were sent into the\nworld as the fruit of the loins, and under the government of such\na father as Mr. Badman.\n\nATTEN. You say right, for such children lie almost under all manner\nof disadvantages: but we must say nothing, because this also is\nthe sovereign will of God.\n\nWISE. We may not by any means object against God; yet we may talk\nof the advantages and disadvantages that children have by having\nfor their parents such as are either godly or the contrary.\n\nATTEN. You say right, we may so, and pray now, since we are about\nit, speak something in brief unto it, that is, unto this: what\nadvantage those children have above others, that have for their\nparents such as indeed are godly?\n\nWISE. So I will, only I must first premise these two or three\nthings. 1. They have not the advantage of election for their fathers'\nsakes. 2. They are born as others, the children of wrath, though\nthey come of godly parents. 3. Grace comes not unto them as an\ninheritance, because they have godly parents. These things premised\nI shall now proceed.\n\n1. The children of godly parents are the children of many prayers.\nThey are prayed for before, and prayed for after they are born;\nand the prayer of a godly father and godly mother doth much. 2.\nThey have the advantage of what restraint is possible, from what\nevils their parents see them inclinable to, and that is a second\nmercy. 3. They have the advantage of godly instruction, and of\nbeing told which be and which be not the right ways of the Lord.\n4. They have also those ways commended unto them, and spoken well\nof in their hearing, that are good. 5. Such are also, what may be\nkept out of evil company, from evil books, and from being taught\nthe way of swearing, lying, and the like, as sabbath-breaking,\nand mocking at good men and good things, and this is a very great\nmercy. 6. They ave also the benefit of a godly life set before\nthem doctrinally by their parents, and that doctrine backed with\na godly and holy example. And all these are very great advantages.\n\nNow all these advantages the children of ungodly parents want;\nand so are more in danger of being carried away with the error of\nthe wicked. For ungodly parents neither pray for their children,\nnor do nor can they heartily instruct them; they do not after a\ngodly manner restrain them from evil, nor do they keep them from\nevil company. They are not grieved at, nor yet do they forewarn\ntheir children to beware of such evil actions that are abomination\nto God and to all good men. They let their children break the\nsabbath, swear, lie, be wicked and vain. They commend not to their\nchildren a holy life, nor set a good example before their eyes.\nNo, they do in all things contrary: estranging of their children\nwhat they can, from the love of God and all good men, so soon as\nthey are born. Therefore it is a very great judgment of God upon\nchildren, to be the offspring of base and ungodly men (Job 30:8).\n\nATTEN. Well, but before we leave Mr. Badman's wife and children,\nI have a mind, if you please, to inquire a little more after one\nthing, the which I am sure you can satisfy me in.\n\nWISE. What is that?\n\nATTEN. You said a while ago that this Mr. Badman would not suffer\nhis wife to go out to hear such godly ministers as she liked, but\nsaid, if she did, she had as good never come home any more. Did\nhe often carry it thus to her?\n\nWISE. He did say so, he did often say so. This I told you then,\nand had also then told you more, but that other things put me out.\n\nATTEN. Well said; pray, therefore, now go on.\n\nWISE. So I will. Upon a time, she was, on a Lord's day, for going\nto hear a sermon, and Mr. Badman was unwilling she should; but\nshe at that time, as it seems, did put on more courage than she\nwas wont; and, therefore, after she had spent upon him a great\nmany fair words and entreaties, if perhaps she might have prevailed\nby them, but all to no purpose at all, at last she said she would\ngo, and rendered this reason for it: I have a husband, but also\na God; my God has commanded me, and that upon pain of damnation,\nto be a continual worshipper of him, and that in the way of his\nown appointments. I have a husband, but also a soul, and my soul\nought to be more unto me than all the world besides. This soul\nof mine I will look after, care for, and, if I can, provide it a\nheaven for its habitation. You are commanded to love me, as you\nlove your own body, and so do I love you; but I tell you true, I\nprefer my soul before all the world, and its salvation I will seek\n(Eph 5:28).[39]\n\nAt this, first he gave her an ugly wish, and then fell into\na fearful rage, and sware moreover that if she did go, he would\nmake both her and all her damnable brotherhood, for so he was\npleased to call them, to repent their coming thither.\n\nATTEN. But what should he mean by that?\n\nWISE. You may easily guess what he meant. He meant he would turn\ninformer,[40] and so either weary out those that she loved from\nmeeting together to worship God, or make them pay dearly for their\nso doing, the which, if he did, he knew it would vex every vein\nof her tender heart.\n\nATTEN. But do you think Mr. Badman would have been so base?\n\nWISE. Truly he had malice and enmity enough in his heart to do it,\nonly he was a tradesman; also he knew that he must live by his\nneighbours, and so he had that little wit in his anger, that he\nrefrained himself and did it not. But, as I said, he had malice\nand envy enough in his heart to have made him to do it, only he\nthought it would worst him in his trade; yet these three things\nhe would be doing: 1. He would be putting of others on to molest\nand abuse her friends. 2. He would be glad when he heard that any\nmischief befel them. 3. And would laugh at her when he saw her\ntroubled for them. And now I have told you Mr. Badman's way as to\nthis.\n\nATTEN. But was he not afraid of the judgments of God that did fly\nabout at that time?\n\nWISE. He regarded not the judgment nor mercy of God, for had\nhe at all done that he could not have done as he did. But what\njudgments do you mean?\n\nATTEN. Such judgments, that if Mr. Badman himself had taken but\nsober notice of, they might have made him a hung down his ears.\n\nWISE. Why, have you heard of any such persons that the judgments\nof God have overtaken.\n\nATTEN. Yes, and so, I believe, have you too, though you make so\nstrange about it.\n\nWISE. I have so indeed, to my astonishment and wonder.\n\nATTEN. Pray, therefore, if you please, tell me what it is, as to\nthis, that you know; and then, perhaps, I may also say something\nto you of the same.\n\nWISE. In our town there was one W. S., a man of a very wicked\nlife; and he, when there seemed to be countenance given to it,\nwould needs turn informer. Well, so he did, and was as diligent in\nhis business as most of them could be; he would watch of nights,\nclimb trees, and range the woods of days, if possible, to find\nout the meeters, for then they were forced to meet in the fields;\nyea, he would curse them bitterly, and swear most fearfully what\nhe would do to them when he found them. Well, after he had gone\non like a bedlam in his course awhile, and had done some mischiefs\nto the people, he was stricken by the hand of God, and that in\nthis manner: 1. Although he had his tongue naturally at will, now\nhe was taken with a flattering in his speech, and could not for\nweeks together speak otherwise than just like a man that was drunk.\n2. Then he was taken with a drauling, or slabbering at his mouth,\nwhich slabber sometimes would hang at his mouth well nigh half-way\ndown to the ground. 3. Then he had such a weakness in the back\nsinews of his neck, that ofttimes he could not look up before him,\nunless he clapped his hand hard upon his forehead, and held up\nhis head that way, by strength of hand. 4. After this his speech\nwent quite away, and he could speak no more than a swine or a\nbear. Therefore, like one of them, he would gruntle and make an\nugly noise, according as he was offended, or pleased, or would\nhave anything done, &c.\n\nIn this posture he continued for the space of half a year or\nthereabouts, all the while otherwise well, and could go about his\nbusiness, save once that he had a fall from the bell as it hangs\nin our steeple, which it was a wonder it did not kill him. But\nafter that he also walked about, until God had made a sufficient\nspectacle of his judgment of his sin, and then on a sudden he was\nstricken, and died miserably; and so there was an end of him and\nhis doings.\n\nI will tell you of another. About four miles from St. Neots, there\nwas a gentleman had a man, and he would needs be an informer,\nand a lusty young man he was. Well, an informer he was, and did\nmuch distress some people, and had perfected his informations so\neffectually against some, that there was nothing further to do but\nfor the constables to make distress on the people, that he might\nhave the money or goods; and, as I heard, he hastened them much\nto do it. Now, while he was in the heat of his work, as he stood\none day by the fire-side, he had, it should seem, a mind to a sop\nin the pan, for the spit was then at the fire, so he went to make\nhim one; but behold, a dog, some say his own dog, took distaste\nat something, and bit his master by the leg; the which bite,\nnotwithstanding all the means that was used to cure him, turned,\nas was said, to a gangrene; however, that wound was his death, and\nthat a dreadful one too. For my relator said that he lay in such\na condition by this bite, as the beginning, until his flesh rotted\nfrom off him before he went out of the world. But what need I\ninstance in particular persons; when the judgment of God against\nthis kind of people was made manifest, I think I may say, if not\nin all, yet in most of the counties in England where such poor\ncreatures were. But I would, if it had been the will of God, that\nneither I nor anybody else, could tell you more of these stories;\ntrue stories, that are neither lie nor romance.\n\nATTEN. Well, I also heard of both these myself, and of more too,\nas remarkable in their kind as these, if I had any list to tell\nthem; but let us leave those that are behind to others, or to the\ncoming of Christ, who then will justify or condemn them, as the\nmerit of their work shall require; or if they repented, and found\nmercy, I shall be glad when I know it, for I wish not a curse to\nthe soul of mine enemy.\n\nWISE. There can be no pleasure in the telling of such stories,\nthough to hear of them may do us a pleasure. They may put us in\nmind that there is a God that judgeth in the earth, and that doth\nnot always forget nor defer to hear the cry of the destitute; they\nalso carry along with them both caution and counsel to those that\nare the survivors of such. Let us tremble at the judgments of\nGod, and be afraid of sinning against him, and it shall be our\nprotection. It shall go well with them that fear God, that fear\nbefore him.\n\nATTEN. Well, Sir, as you have intimated, so I think we have, in\nthis place, spoken enough about these kind of men; if you please,\nlet us return again to Mr. Badman himself, if you have any more\nto say of him.\n\nWISE. More! we have yet scarce thoroughly begun with anything\nthat we have said. All the particulars are in themselves so full\nof badness, that we have rather only looked in them, than indeed\nsaid anything to them; but we will pass them and proceed. You have\nheard of the sins of his youth, of his apprenticeship, and how he\nset up, and married, and what a life he hath led his wife; and now\nI will tell you some more of his pranks. He had the very knack\nfor knavery; had he, as I said before, been bound to serve an\napprenticeship to all these things, he could not have been more\ncunning, he could not have been more artificial at it.\n\nATTEN. Nor perhaps so artificially neither. For as none can teach\ngoodness like to God himself, so, concerning sin and knavery,\nnone can teach a man it like the devil, to whom, as I perceive,\nMr. Badman went to school from his childhood to the end of his\nlife. But, pray, Sir, make a beginning.\n\nWISE. Well, so I will. You may remember that I told you what a\ncondition he was in for money before he did marry, and how he got\na rich wife, with whose money he paid his debts. How, when he had\npaid his debts, he having some money left, he sets up again as\nbriskly as ever, keeps a great shop, drives a great trade, and runs\nagain a great way into debt; but now not into the debt of one or\ntwo, but into the debt of many, so that at last he came to owe\nsome thousands, and thus he went on a good while. And, to pursue\nhis ends the better, he begun now to study to please all men,\nand to suit himself to any company; he could now be as they, say\nas they, that is, if he listed; and then he would list, when he\nperceived that by so doing he might either make them his customers\nor creditors for his commodities. If he dealt with honest men,\nas with some honest men he did, then he would be as they, talk as\nthey, seem to be sober as they, talk of justice and religion as\nthey, and against debauchery as they; yea, and would too seem\nto show a dislike of them that said, did, or were otherwise than\nhonest.\n\nAgain, when he did light among those that were bad, then he would\nbe as they, but yet more close and cautiously, except they were\nsure of his company. Then he would carry it openly, be as they,\nsay, damn them and sink them[41] as they. If they railed on good\nmen, so could he; if they railed on religion, so could he; if\nthey talked beastly, vainly, idly, so would he; if they were for\ndrinking, swearing, whoring, or any the like villainies, so was\nhe. This was now the path he trod in, and could do all artificially\nas any man alive. And now he thought himself a perfect man, he\nthought he was always a boy till now. What think you now of Mr.\nBadman?\n\nATTEN. Think! why I think he was an atheist; for no man but an\natheist can do this. I say it cannot be but that the man that is\nsuch as this Mr. Badman must be a rank and stinking atheist, for\nhe that believes that there is either God or devil, heaven or\nhell, or death and judgment after, cannot do as Mr. Badman did; I\nmean if he could do these things without reluctancy and check of\nconscience, yea, if he had not sorrow and remorse for such abominable\nsins as these.\n\nWISE. Nay, he was so far off from reluctances and remorse of\nconscience for these things, that he counted them the excellency\nof his attainments, the quintessence of his wit, his rare and\nsingular virtues, such as but few besides himself could be the\nmasters of. Therefore, as for those that made boggle and stop at\nthings, and that could not in conscience, and for fear of death\nand judgment, do such things as he, he would call them fools and\nnoddies,[42] and charge them for being frighted with the talk of\nunseen bugbears, and would encourage them, if they would be men\nindeed, to labour after the attainment of this his excellent art.\nHe would oftentimes please himself with the thoughts of what he\ncould do in this matter, saying within himself, I can be religious\nand irreligious, I can be anything or nothing; I can swear, and\nspeak against swearing; I can lie, and speak against lying; I can\ndrink, wench, be unclean, and defraud, and not be troubled for it.\nNow I enjoy myself, and am master of mine own ways, and not they\nof me. This I have attained with much study, great care, and more\npains. But this his talk should be only with himself, to his wife,\nwho he knew durst not divulge it, or among his intimates, to whom\nhe knew he might say any thing.\n\nATTEN. Did I call him before an atheist? I may call him now a\ndevil, or a man possessed with one, if not with many. I think that\nthere cannot be found in every corner such a one as this. True,\nit is said of king Ahaz that he sinned more and more (2 Chron\n28:22). And of Ahab, that he sold 'himself to work wickedness'\n(1 Kings 21:25). And of the men of Sodom, that they 'were sinners\nbefore the Lord exceedingly' (Gen 13:13).\n\nWISE. An atheist he was no doubt, if there be such a thing as\nan atheist in the world; but for all his brags of perfection and\nsecurity in his wickedness, I believe that at times God did let\ndown fire from heaven into his conscience (Job 21:17). True, I\nbelieve he would quickly put it out again, and grow more wicked\nand desperate afterward, but this also turned to his destruction,\nas afterward you may hear.\n\nBut I am not of your mind to think that there are but few such\nin the world, except you mean as to the degree of wickedness unto\nwhich he had attained. For otherwise, no doubt, there is abundance of\nsuch as he; men of the same mind, of the same principles, and of\nthe same conscience too, to put them into practice. Yea, I believe\nthat there are many that are endeavouring to attain to the same\npitch of wickedness, and all them are such as he in the judgment\nof the law, nor will their want of hellish wit to attain thereto\nexcuse them at the day of judgment. You know that in all science\nsome are more arch than some, and so it is in the art as well as\nin the practice of wickedness, some are two-fold and some seven-fold\nmore the children of hell than others--and yet all the children\nof hell--else they would all be masters, and none scholars in the\nschool of wickedness. But there must be masters, and there must\nbe learners; Mr. Badman was a master in this art, and therefore\nit follows that he must be an arch and chief one in that mystery.\n\nATTEN. You are in the right, for I perceive that some men, though\nthey desire it, are not so arch in the practice thereof as others,\nbut are, as I suppose they call them, fools and dunces to the rest,\ntheir heads and capacities will not serve them to act and do so\nwickedly. But Mr. Badman wanted not a wicked head to contrive, as\nwell as a wicked heart to do his wickedness.\n\nWISE. True, but yet I say such men shall at the day of judgment be\njudged, not only for what they are, but also for what they would\nbe. For if 'the thought of foolishness is sin,' doubtless the\ndesire of foolishness is more sin; and if the desire be more, the\nendeavour after it must needs be more and more (Psa 24:9). He\nthen that is not an artificial atheist and transgressor, yet if he\ndesires to be so, if he endeavoureth to be so, he shall be judged\nand condemned to hell for such a one. For the law judgeth men,\nas I said, according to what they would be. He that 'looketh on a\nwoman to lust after her, hath committed adultery with her already\nin his heart' (Matt 5:28). By the same rule, he that would steal\ndoth steal he that would cheat, doth cheat; he that would swear,\ndoth swear; and he that would commit adultery, doth do so. For God\njudgeth men according to the working of their minds, and saith,\n'As he thinketh, so is he' (Prov 23:7). That is, so is he in\nhis heart, in his intentions, in his desires, in his endeavours;\nand God's law, I say, lays hold of the desires, intentions, and\nendeavours, even as it lays hold of the act of wickedness itself\n(Matt 5; Rom 7:7). A man then that desires to be as bad as Mr.\nBadman, and desires to be so wicked have many in their hearts,\nthough he never attains to that proficiency in wickedness as he,\nshall be judged for as bad a man as he, because it was in his\ndesires to be such a wicked one.\n\nATTEN. But this height of wickedness in Mr. Badman will not yet\nout of my mind. This hard, desperate, or, what shall I call it,\ndiabolical frame of heart, was in him a foundation, a ground-work\nto all acts and deeds that were evil.\n\nWISE. The heart, and the desperate wickedness of it, is the foundation\nand ground-work of all. Atheism, professed and practical, spring\nboth out of the heart, yea, and all manner of evil besides. For\nthey be not bad deeds that make a bad man, but he is already a\nbad man that doth bad deeds. A man must be wicked before he can\ndo wickedness. 'Wickedness proceedeth form the wicked' (1 Sam\n24:13). It is an evil tree that bars evil fruit. Men gather no\ngrapes of thorns; the heart therefore must be evil before the man\ncan do evil, and good before the man doth good (Matt 7:16-18).\n\nATTEN. Now I see the reason why Mr. Badman was so base as to get\na wife by dissimulation, and to abuse her so like a villain when\nhe had got her, it was because he was before, by a wicked heart,\nprepared to act wickedness.\n\nWISE. You may be sure of it, 'For from within, out of the heart\nof men, proceed evil thoughts, adulteries, fornications, murders,\nthefts, covetousness, wickedness, deceit, lasciviousness, an evil\neye, blasphemy, pride, foolishness: all these things come from\nwithin and defile the man' (Mark 7:20-23). And a man, as his\nnaughty mind inclines him, makes use of these, or any of these, to\ngratify his lust, to promote his designs, to revenge his malice,\nto enrich, or to wallow himself in the foolish pleasures and\npastimes of this life. And all these did Mr. Badman do, even to\nthe utmost, if either opportunity, or purse, or perfidiousness,\nwould help him to the obtaining of his purpose.\n\nATTEN. Purse! why he could not but have purse to do almost what\nhe would, having married a wife with so much money.\n\nWISE. Hold you there; some of Mr. Badman's sins were costly, as\nhis drinking, and whoring, and keeping other bad company; though\nhe was a man that had ways too many to get money, as well as ways\ntoo many to spend it.\n\nATTEN. Had he then such a good trade, for all he was such a bad\nman? Or was his calling so gainful to him as always to keep his\npurse's belly full, though he was himself a great spender?\n\nWISE. No, it was not his trade that did it, though he had a pretty\ntrade too. He had another way to get money, and that by hatfuls\nand pocketfuls at a time.\n\nATTEN. Why I trow he was no highwayman, was he?\n\nWISE. I will be sparing in my speech as to that, though some have\nmuttered as if he could ride out now and then, about nobody but\nhimself knew what, over night, and come home all dirty and weary\nnext morning. But that is not the thing I aim at.\n\nATTEN. Pray let me know it, if you think it convenient that I\nshould.\n\n\n\n\nCHAPTER VIII.\n\n[BADMAN IS A BANKRUPT, AND GETS BY IT 'HATFULS OF MONEY.']\n\nWISE. I will tell you; it was this, he had an art to break, and\nget hatfuls of money by breaking.\n\nATTEN. But what do you mean by Mr. Badman's breaking? You speak\nmystically, do you not?\n\nWISE. No, no, I speak plainly. Or, if you will have it in plainer\nlanguage, it is this;--when Mr. Badman had swaggered and whored\naway most of his wife's portion, he began to feel that he could\nnot much longer stand upon his legs in this course of life and\nkeep up his trade and repute--such as he had--in the world, but\nby the new engine of breaking. Wherefore upon a time he gives a\ngreat and sudden rush into several men's debts, to the value of\nabout four or five thousand pounds, driving at the same time a\nvery great trade, by selling many things for less than they cost\nhim, to get him custom, therewith to blind his creditors' eyes.\nHis creditors therefore seeing that he had a great employ, and\ndreaming that it must needs at length turn to a very good account\nto them, trusted him freely without mistrust, and so did others\ntoo, to the value of what was mentioned before. Well, when Mr.\nBadman had well feathered his nest with other men's goods and\nmoney, after a little time he breaks. And by and by it was noised\nabroad that Mr. Badman had shut up shop, was gone, and could\ntrade no longer. Now by that time his breaking was come to his\ncreditors' ears, he had by craft and knavery made so sure of what\nhe had, that his creditors could not touch a penny. Well, when he\nhad done, he sends his mournful sugared letters to his creditors,\nto let them understand what had happened unto him, and desired them\nnot to be severe with him, for he bore towards all men an honest\nmind, and would pay so far as he was able. Now he sends his letters\nby a man confederate with him, who could make both the worst and\nbest of Mr. Badman's case; the best for Mr. Badman and the worst\nfor his creditors. So when he comes to them he both bemoans them\nand condoles Mr. Badman's condition, telling of them that, without\na speedy bringing of things to a conclusion, Mr. Badman would be\nable to make them no satisfaction, but at present he both could\nand would, and that to the utmost of his power, and to that end\nhe desired that they would come over to him. Well, his creditors\nappoint him a time and come over, and he, meanwhile, authorizes\nanother to treat with them, but will not be seen himself, unless\nit was on a Sunday, lest they should snap him with a writ. So\nhis deputed friend treats with them about their concern with Mr.\nBadman, first telling them of the great care that Mr. Badman took\nto satisfy them and all men for whatsoever he owed, as far as in\nhim lay, and how little he thought a while since to be in this\nlow condition. He pleaded also the greatness of his charge, the\ngreatness of taxes, the badness of the times, and the great losses\nthat he had by many of his customers; some of which died in his\ndebt, others were run away, and for many that were alive he never\nexpected a farthing from them. Yet nevertheless he would show\nhimself an honest man, and would pay as far as he was able; and\nif they were willing to come to terms, he would make a composition\nwith them, for he was not able to pay them all. The creditors asked\nwhat he would give? It was replied, Half-a-crown in the pound.\nAt this they began to huff, and he to renew his complaint and\nentreaty, but the creditors would not hear, and so for that time\ntheir meeting without success broke up. But after his creditors\nwere in cool blood, and admitting of second thoughts, and fearing\nlest delays should make them lose all, they admit of a second\ndebate, come together again, and, by many worlds and great ado, they\nobtained five shillings in the pound. So the money was produced,\nreleases and discharges drawn, signed, and sealed, books crossed,\nand all things confirmed; and then Mr. Badman can put his head out\na doors again, and be a better man than when he shut up shop, by\nseveral thousands of pounds.[43]\n\nATTEN. And did he do thus indeed?\n\nWISE. Yes, once and again. I think he brake twice or thrice.\n\nATTEN. And did he do it before he had need to do it?\n\nWISE. Need! What do you mean by need? There is no need at any time\nfor a man to play the knave. He did it of a wicked mind, to defraud\nand beguile his creditors. He had wherewithal of his father, and\nalso by his wife, to have lived upon, with lawful labour, like an\nhonest man. He had also, when he made this wicked break, though\nhe had been a profuse and prodigal spender, to have paid his\ncreditors their own to a farthing. But had he done so, he had not\ndone like himself, like Mr. Badman; had he, I say, dealt like an\nhonest man, he had then gone out of Mr. Badman's road. He did\nit therefore of a dishonest mind, and to a wicked end; to wit,\nthat he might have wherewithal, howsoever unlawfully gotten, to\nfollow his cups and queans,[44] and to live in the full swing of\nhis lusts, even as he did before.\n\nATTEN. Why this was a mere cheat.\n\nWISE. It was a cheat indeed. This way of breaking, it is nothing\nelse but a more neat way of thieving, of picking of pockets, of\nbreaking open of shops, and of taking from men what one has nothing\nto do with. But though it seem easy, it is hard to learn; no man\nthat has conscience to God or man, can ever be his crafts-master\nin this hellish art.\n\nATTEN. O! Sir! What a wicked man was this!\n\nWISE. A wicked man indeed. By this art he could tell how to make\nmen send their goods to his shop, and then be glad to take a penny\nfor that which he had promised, before it came thither, to give\nthem a groat: I say, he could make them glad to take a crown for\na pound's worth, and a thousand for that for which he had promised\nbefore to give them four thousand pounds.\n\nATTEN. This argueth that Mr. Badman had but little conscience.\n\nWISE. This argued that Mr. Badman had no conscience at all; for\nconscience, the least spark of a good conscience, cannot endure\nthis.\n\nATTEN. Before we go any further in Mr. Badman's matters, let\nme desire you, if you please, to give me an answer to these two\nquestions. 1. What do you find in the Word of God against such a\npractice as this of Mr. Badman's is? 2. What would you have a man\ndo that is in his creditor's debt, and can neither pay him what\nhe owes him, nor go on in a trade any longer?\n\nWISE. I will answer you as well as I can. And first, to the first\nof your questions; to wit, What I find in the Word of God against\nsuch a practice as this of Mr. Badman's is.\n\nThe Word of God doth forbid this wickedness; and to make it the\nmore odious in our eyes, it joins it with theft and robbery. 'Thou\nshalt not,' says God, 'defraud thy neighbour, neither rob him'\n(Lev 19:13). Thou shalt not defraud, that is, deceive or beguile.\nNow thus to break, is to defraud, deceive and beguile; which is,\nas you see, forbidden by the God of heaven: 'Thou shalt not defraud\nthy neighbour, neither rob him.' It is a kind of theft and robbery,\nthus to defraud, and beguile. It is a vilely robbing of his shop,\nand picking of his pocket; a thing odious to reason and conscience,\nand contrary to the law of nature. It is a designed piece of\nwickedness, and therefore a double sin. A man cannot do this great\nwickedness on a sudden, and through a violent assault of Satan.\nHe that will commit this sin, must have time to deliberate, that\nby invention he may make it formidable, and that with lies and\nhigh dissimulations. He that commits this wickedness, must first\nhatch it upon his bed, beat his head about it, and lay his plot\nstrong. So that to the completing of such a wickedness, there must\nbe adjoined many sins, and they too must go hand in hand until it\nbe completed. But what saith the scripture? 'Let no man go beyond\nand defraud his brother in any matter: because that the Lord is\nthe avenger of all such' (1 Thess 4:6). But this kind of breaking\nis a going beyond my brother; this is a compassing of him about,\nthat I may catch him in my net; and as I said, an art to rob my\nbrother, and to pick his pocket, and that with his consent. Which\ndoth not therefore mitigate, but so much the more greaten, and make\nodious the offence. For men that are thus wilily abused, cannot\nhelp themselves; they are taken in a deceitful net. But God will\nhere concern himself, he will be the avenger, he will be the\navenger of all such either here, or in another world.\n\nAnd this, the apostle testifies again, where he saith, 'But he that\ndoeth wrong, shall receive for the wrong which he hath done; and\nthere is no respect of persons' (Col 3:25). That is, there is\nno man, be he what he will, if he will be guilty of this sin, of\ngoing beyond, of beguiling of, and doing wrong to his brother,\nbut God will call him to an account for it, and will pay him with\nvengeance for it too; for 'there is no respect of persons.'\n\nI might add, that this sin of wronging, of going beyond, and\ndefrauding of my neighbour, it is like that first prank that the\ndevil played with our first parents, as the altar that Uriah\nbuilt of Ahaz, was taken from the fashion of that that stood at\nDamascus, to be the very pattern of it. The serpent beguiled me,\nsays Eve; Mr. Badman beguiles his creditors. The serpent beguiled\nEve with lying promises of gain; and so did Mr. Badman beguile his\ncreditors. The serpent said one thing and meant another, when he\nbeguiled Eve; and so did Mr. Badman when he beguiled his creditors.\n\nThat man therefore that doth thus deceive and beguile his neighbour,\nimitateth the devil; he taketh his examples from him, and not from\nGod, the Word, or good men; and this did Mr. Badman.\n\nAnd now to your second question; to wit, what I would have a man\ndo that is in his creditor's debt, and that can neither pay him,\nnor go on in a trade any longer?\n\nAnsw. First of all. If this be his case, and he knows it, let him\nnot run one penny further in his creditors' debt, for that cannot\nbe done with good conscience. He that knows he cannot pay, and yet\nwill run into debt; does knowingly wrong and defraud his neighbour,\nand falls under that sentence of the Word of God, 'The wicked\nborroweth, and payeth not again' (Psa 37:21). Yea, worse, he\nborrows, though at the very same time he knows that he cannot pay\nagain. He doth also craftily take away what is his neighbour's.\nThat is therefore the first thing that I would propound to such;\nlet him not run any farther into his creditors' debt.\n\nSecondly, After this, let him consider, how, and by what means he\nwas brought into such a condition that he could not pay his just\ndebts. To wit, whether it was by his own remissness in his calling,\nby living too high in diet or apparel, by lending too lavishingly\nthat which was none of his own, to his loss; or whether by the\nimmediate hand and judgment of God.\n\nIf by searching he finds that this is come upon him through\nremissness in his calling, extravagancies in his family, or the\nlike; let him labour for a sense of his sin and wickedness, for\nhe has sinned against the Lord. First, in his being slothful in\nbusiness, and in not providing, to wit, of his own, by the sweat\nof his brow, or other honest ways, for those of his own house (Rom\n12:11; 1 Tim 5:8). And, secondly, in being lavishing in diet and\napparel in the family, or in lending to others that which was none\nof his own. This cannot be done with good conscience. It is both\nagainst reason and nature, and therefore must be a sin against\nGod. I say therefore, if thus this debtor hath done, if ever he\nwould live quietly in conscience, and comfortably in his condition\nfor the future, let him humble himself before God, and repent\nof this his wickedness. For 'he that is slothful in his work, is\nbrother to him that is a great waster' (Prov 18:9). To be slothful\nand a waster too, is to be as it were a double sinner.\n\nBut again, as this man should inquire into these things, so he\nshould also into this, How came I into this way of dealing in\nwhich I have now miscarried? Is it a way that my parents brought\nme up in, put me apprentice to, or that by providence I was first\nthrust into? Or is it a way into which I have twisted myself, as\nnot being contented with my first lot, that by God and my parents\nI was cast into? This ought duly to be considered, and if upon\nsearch a man shall find that he is out of the place and calling\ninto which he was put by his parents, or the providence of God,\nand has miscarried in a new way, that through pride and dislike of\nhis first state he has chose rather to embrace; his miscarriage\nis his sin, the fruit of his pride, and a token of the judgment\nof God upon him for his leaving of his first state. And for this\nhe ought, as for the former, to be humble and penitent before the\nLord,\n\nBut if by search, he finds that his poverty came by none of\nthese; if by honest search, he finds it so, and can say with good\nconscience, I went not out of my place and state in which God by\nhis providence had put me; but have abode with God in the calling\nwherein I was called, and have wrought hard, and fared meanly,\nbeen civilly apparelled, and have not directly nor indirectly\nmade away with my creditors' goods; then has his fall come upon\nhim by the immediate hand of God, whether by visible or invisible\nways. For sometimes it comes by visible ways, to wit, by fire, by\nthieves, by loss of cattle, or the wickedness of sinful dealers,\n&c. And sometimes by means invisible, and then no man knows how;\nwe only see things are going, but cannot see by what way they\ngo. Well, now suppose that a man, by an immediate hand of God, is\nbrought to a morsel of bread, what must he do now?\n\nI answer: His surest way is still to think, that this is the fruit\nof some sin, though possibly not sin in the management of his\ncalling, yet of some other sin. 'God casteth away the substance\nof the wicked' (Prov 10:3). Therefore let him still humble himself\nbefore his God, because his hand is upon him, and say, What sin\nis this, for which this hand of God is upon me? (1 Peter 5:6).\nAnd let him be diligent to find it out, for some sin is the cause\nof this judgment; for God 'doth not afflict willingly nor grieve\nthe children of men' (Lam 3:33). Either the heart is too much set\nupon the world, or religion is too much neglected in thy family,\nor something. There is a snake in the grass, a worm in the gourd;\nsome sin in thy bosom, for the sake of which God doth thus deal\nwith thee.\n\nThirdly, This thus done, let that man again consider thus with\nhimself: perhaps God is now changing of my condition and state in\nthe world; he has let me live in fashion, in fulness, and abundance\nof worldly glory; and I did not to his glory improve, as I should,\nthat his good dispensation to me. But when I lived in full and fat\npasture, I did there lift up the heel (Deut 32:15). Therefore he\nwill now turn me into hard commons, that with leanness, and hunger,\nand meanness, and want, I may spend the rest of my days. But let\nhim do this without murmuring and repining; let him do it in a\ngodly manner, submitting himself to the judgment of God. 'Let the\nrich rejoice in that he is made low' (James 1:9,10).\n\nThis is duty, and it may be privilege to those that are under this\nhand of God. And for thy encouragement to this hard work, for this\nis a hard work, consider of these four things. 1. This is right\nlying down under God's hand, and the way to be exalted in God's\ntime. When God would have Job embrace the dunghill, he embraces\nit, and says, 'The Lord gave, and the Lord hath taken away, blessed\nbe the name of the Lord' (Job 1:21). 2. Consider, that there are\nblessings also that attend a low condition, more than all the world\nare aware of.[45] A poor condition has preventing mercy attending\nof it. The poor, because they are poor, are not capable of sinning\nagainst God as the rich man does (Psa 49:6). 3. The poor can more\nclearly see himself preserved by the providence of God than the\nrich, for he trusteth in the abundance of his riches. 4. It may be\nGod has made thee poor, because he would make thee rich. 'Hearken,\nmy beloved brethren, hath not God chosen the poor of this world,\nrich in faith, and heirs of the kingdom which God hath promised\nto them that love him?' (James 2:5).\n\nI am persuaded if men upon whom this hand of God is, would thus\nquietly lie down and humble themselves under it, they would find\nmore peace, yea more blessing of God attending them in it, than\nthe most of men are aware of. But this is a hard chapter, and\ntherefore I do not expect that many should either read it with\npleasure, or desire to take my counsel.\n\nHaving thus spoken to the broken man, with reference to his own\nself, I will now speak to him as he stands related to his creditors.\nIn the next place therefore, let him fall upon the most honest\nway of dealing with his creditors, and that I think must be this:\n\nFirst, Let him timely make them acquainted with his condition,\nand also do to them these three things. 1. Let him heartily and\nunfeignedly ask them forgiveness for the wrong that he has done\nthem. 2. Let him proffer them ALL, and the whole ALL that ever he\nhas in the world; let him hide nothing, let him strip himself to\nhis raiment for them; let him not keep a ring, a spoon, or anything\nfrom them. 3. If none of these two will satisfy them, let him\nproffer them his body, to be at their dispose, to wit, either to\nabide imprisonment at their pleasure, or to be at their service,\ntill by labour and travel he hath made them such amends as they\nin reason think fit, only reserving something for the succour of\nhis poor and distressed family out of his labour, which in reason,\nand conscience, and nature, he is bound also to take care of. Thus\nshall he make them what amends he is able, for the wrong that he\nhath done them in wasting and spending of their estates.\n\nBy thus doing, he submits himself to God's rod, commits himself\nto the dispose of his providence; yea, by thus doing, he casteth\nthe lot of his present and future condition into the lap[46] of\nhis creditors, and leaves the whole dispose thereof to the Lord,\neven as he shall order and incline their hearts to do with him\n(Prov 16:33). And let that be either to forgive him, or to take\nthat which he hath for satisfaction, or to lay his body under\naffliction, this way or that, according to law; can he, I say,\nthus leave the whole dispose to God, let the issue be what it\nwill, that man shall have peace in his mind afterward. And the\ncomforts of that state, which will be comforts that attend equity,\njustice, and duty, will be more unto him, because more according\nto godliness, than can be the comforts that are the fruits of\ninjustice, fraudulency, and deceit. Besides, this is the way to\nengage God to favour him by the sentence of his creditors; for\nHE can entreat them to use him kindly, and he will do it when his\nways are pleasing in his sight (Jer 15:10,11). When a man's ways\nplease the Lord, he maketh even his enemies to be at peace with\nhim (Prov 16:7). And surely, for a man to seek to make restitution\nfor wrongs done to the utmost of his power, by what he is, has,\nand enjoys in this world, is the best way, in that capacity, and\nwith reference to that thing, that a man can at this time be found\nactive in.\n\nBut he that doth otherwise, abides in his sin, refuses to be disposed\nof by the providence of God, chooseth an high estate, though not\nattained in God's way; when God's will is that he should descend\ninto a low one. Yea, he desperately saith in his heart and actions,\nI will be mine own chooser, and that in mine own way, whatever\nhappens or follows thereupon.\n\nATTEN. You have said well, in my mind. But suppose now that Mr.\nBadman was here, could he not object as to what you have said,\nsaying, Go and teach your brethren, that are professors, this\nlesson, for they as I am are guilty of breaking; yea, I am apt to\nthink, of that which you call my knavish way of breaking, to wit,\nof breaking before they have need to break. But if not so, yet\nthey are guilty of neglect in their calling, of living higher,\nboth in fare and apparel, than their trade or income will maintain.\nBesides that they do break all the world very well knows, and that\nthey have the art to plead for a composition, is very well known\nto men; and that is usual with them to hide their linen, their\nplate, their jewels, and it is to be thought, sometimes money and\ngoods besides, is as common as four eggs a penny.[47] and thus\nthey beguile men, debauch their consciences, sin against their\nprofession, and make, it is to be feared, their lusts in all\nthis, and the fulfilling of them their end. I say, if Mr. Badman\nwas here to object thus unto you, what would be your reply?\n\nWISE. What? Why I would say, I hope no good man, no man of good\nconscience, no man that either feareth God, regardeth the credit\nof religion, the peace of God's people, or the salvation of his\nown soul, will do thus. Professors such, perhaps, there may be,\nand who upon earth can help it? Jades there be of all colours. If\nmen will profess, and make their profession a stalking-horse to\nbeguile their neighbours of their estates, as Mr. Badman himself\ndid, when he beguiled her that now is with sorrow his wife, who\ncan help it? The churches of old were pestered with such, and\ntherefore no marvel if these perilous difficult times be so. But\nmark how the apostle words it: 'Nay, ye do wrong, and defraud,\nand that your brethren. Know ye not that the unrighteous shall not\ninherit the kingdom of God? Be not deceived, neither fornicators,\nnor idolators, nor adulterers, nor effeminate, nor abusers of\nthemselves with mankind, nor thieves, nor covetous, nor drunkards,\nnor revilers, nor extortioners, shall inherit the kingdom of God'\n(1 Cor 6:8-10; 2 Tim 3:1-5).\n\nNone of these shall be saved in this state, nor shall profession\ndeliver them from the censure of the godly, when they shall be\nmanifest such to be. But their profession we cannot help. How can\nwe help it, if men should ascribe to themselves the title of holy\nones, godly ones, zealous ones, self-denying ones, or any other\nsuch glorious title? and while they thus call themselves, they\nshould be the veriest rogues for all evil, sin, and villainy\nimaginable, who could help it? True, they are a scandal to\nreligion, a grief to the honest-hearted, an offence to the world,\nand a stumbling-stone to the weak, and these offences have come,\ndo come, and will come, do what all the world can; but woe be to\nthem through whom they come (Matt 18:6-8). Let such professors\ntherefore be disowned by all true Christians, and let them be\nreckoned among those base men of the world, which, by such actions,\nthey most resemble. They are Mr. Badman's kindred. For they are a\nshame to religion, I say, these slithy,[48] rob-shop, pick-pocket\nmen, they are a shame to religion, and religious men should\nbe ashamed of them. God puts such an one among the fools of the\nworld, therefore let not Christians put them among those that are\nwise for heaven. 'As the partridge sitteth on eggs, and hatcheth\nthem not, so he that getteth riches, and not by right, shall leave\nthem in the midst of his days, and at his end shall be a fool'\n(Jer 17:11). And the man under consideration is one of these, and\ntherefore must look to fall by this judgment.\n\nA professor! and practice such villainies as these! such a one\nis not worthy to bear that name any longer. We may say to such as\nthe prophet spake to their like, to wit, to the rebellious that\nwere in the house of Israel: 'Go ye, serve ye every one his idols'\n(Eze 20:39). If ye will not hearken to the law and testament of\nGod, to lead your lives hereafter: 'but pollute God's holy name\nno more with your gifts, and with your idols.'\n\nGo, professors, go; leave off profession, unless you will lead\nyour lives according to your profession. Better never profess,\nthan to make profession a stalking-horse to sin, deceit, to the\ndevil, and hell. The ground and rules of religion allow not any\nsuch thing: 'receive us,' says the apostle, 'we have wronged no\nman, we have corrupted no man, we have defrauded no man' (2 Cor\n7:2). Intimating that those that are guilty of wronging, corrupting,\nor defrauding of any, should not be admitted to the fellowship of\nsaints, no, nor into the common catalogue of brethren with them.\nNor can men with all their rhetoric, and eloquent speaking, prove\nthemselves fit for the kingdom of heaven, or men of good conscience\non earth. O that godly plea of Samuel: 'Behold here I am,' says\nhe, 'witness against me, before the Lord, and before his anointed,\nwhose ox have I taken? or whose ass have I taken? or whom have I\ndefrauded? whom have I oppressed?' &c. (1 Sam 12:3). This was to\ndo like a man of good conscience indeed (Matt 10:19). And in this\nhis appeal, he was so justified in the consciences of the whole\ncongregation, that they could not but with one voice, as with one\nmouth, break out jointly, and say, 'Thou hast not defrauded us,\nnor oppressed us' (Matt 10:4).\n\nA professor, and defraud, away with him! A professor should not\nowe any man anything but love. A professor should provide things,\nnot of other men's but of his own, of his own honest getting, and\nthat not only in the sight of God, but of all men; that he may\nadorn the doctrine of God our Saviour in all things.\n\nATTEN. But suppose God should blow upon a professor in his estate\nand calling, and he should be run out before he is aware, must he\nbe accounted to be like Mr. Badman, and lie under the same reproach\nas he?\n\nWISE. No: if he hath dutifully done what he could to avoid it. It\nis possible for a ship to sink at sea, notwithstanding the most\nfaithful endeavour of the most skilful pilot under heaven. And\nthus, as I suppose, it was with the prophet, that left his wife\nin debt, to the hazarding the slavery of her children by the\ncreditors (2 Kings 4:1,2). He was no profuse man, nor one that\nwas given to defraud, for the text says he feared God; yet, as I\nsaid, he was run out more than she could pay.\n\nIf God would blow upon a man, who can help it? (Hagg 1:9). And he\nwill do so sometimes, because he will change dispensations with\nme, and because he will try their graces. Yea, also, because he\nwill overthrow the wicked with his judgments; and all these things\nare seen in Job. But then the consideration of this should bid\nmen have a care that they be honest, lest this comes upon them\nfor their sin. It should also bid them beware of launching further\ninto the world, than in an honest way, by ordinary means, they can\ngodlily make their retreat; for the further in the greater fall.\nIt should also teach them to beg of God his blessing upon their\nendeavours, their honest and lawful endeavours. And it should\nput them upon a diligent looking to their steps, that if in their\ngoing they should hear the ice crack, they may timely go back again.\nThese things considered, and duly put in practice, if God will\nblow upon a man, then let him be content, and with Job embrace the\ndunghill. Let him give unto all their dues, and not fight against\nthe providence of God, but humble himself rather under his mighty\nhand, which comes to strip him naked and bare: for he that doth\notherwise fights against God; and declares that he is a stranger\nto that of Paul; 'I know both how to be abased, and I know how to\nabound; everywhere and in all things I am instructed both to be\nfull and to be hungry, both to abound and to suffer need' (Phil\n4:12).\n\nATTEN. But Mr. Badman would not, I believe, have put this difference\nbetwixt things feigned and those that fall of necessity.\n\nWISE. If he will not, God will, conscience will: and that not\nthine own only, but the consciences of all those that have seen\nthe way, and that have known the truth of the condition of such\na one.\n\nATTEN. Well: let us at this time leave this matter, and return\nagain to Mr. Badman.\n\nWISE. With all my heart will I proceed to give you a relation of\nwhat is yet behind of his life, in order to our discourse of his\ndeath.\n\n\n\n\nCHAPTER IX.\n\n[BADMAN'S FRAUDULENT DEALINGS TO GET MONEY.]\n\nATTEN. But pray, do it with as much brevity as you can.\n\nWISE. Why, are you weary of my relating of things?\n\nATTEN. No: but it pleases me to hear a great deal in few words.\n\nWISE. I profess myself not an artist that way, but yet, as briefly\nas I can, I will pass through what of his life is behind; and\nagain I shall begin with his fraudulent dealing, as before I have\nshowed with his creditors, so now with his customers, and those\nthat he had otherwise to deal withal.\n\nHe dealt by deceitful weights and measures. He kept weights to\nbuy by, and weights to sell by; measures to buy by, and measures\nto sell by: those he bought by were too big, those he sold by were\ntoo little.\n\nBesides, he could use a thing called slight of hand, if he had to\ndo with other men's weights and measures, and by that means make\nthem whether he did buy or sell, yea though his customer or chapman\nlooked on, turn to his own advantage.\n\nMoreover, he had the art to misreckon men in their accounts,\nwhether by weight, or measure, or money, and would often do it to\nhis worldly advantage, and their loss. What say you to Mr. Badman\nnow? And if a question was made of his faithful dealing, he had\nhis servants ready, that to his purpose he had brought up, that\nwould avouch and swear to his book or word. This was Mr. Badman's\npractice. What think you of Mr. Badman now?\n\nATTEN. Think! Why I can think no other but that he was a man left\nto himself, a naughty man; for these, as his other, were naughty\nthings; if the tree, as indeed it may, ought to be judged, what\nit is, by its fruits, then Mr. Badman must needs be a bad tree.\nBut pray, for my further satisfaction, show me now, by the Word of\nGod, the evil of this his practice; and first of his using false\nweights and measures.\n\nWISE. The evil of that! Why the evil of that appears to every eye.\nThe heathens, that live like beasts and brutes in many things, do\nabominate and abhor such wickedness as this. Let a man but look\nupon these things as he goes by, and he shall see enough in them\nfrom the light of nature to make him loathe so base a practice,\nalthough Mr. Badman loved it.\n\nATTEN. But show me something out of the Word against it, will you?\n\nWISE. I will willingly do it. And first, look into the Old Testament:\n'Ye shall,' saith God there, 'do no unrighteousness in judgment,\nin mete-yard, in weight, or in measure; just balances, just weights,\na just ephah and a just hin shall you have' (Lev 19:35,36). This\nis the law of God, and that which all men, according to the law of\nthe land, ought to obey. So again: 'Ye shall have just balances,\nand a just ephah,' &c. (Eze 45:10).\n\nNow having showed you the law, I will also show you how God takes\nswerving therefrom. 'A false balance is not good' (Prov 20:23). 'A\nfalse balance is abomination to the Lord' (Prov 11:1). Some have\njust weights, but false balances; and by virtue of these false\nbalances, by their just weights, they deceive the country. Wherefore\nGod first of all commands that the balance be made just. A just\nbalance shalt thou have; else they may be, yea are, deceivers,\nnotwithstanding their just weights.\n\nNow, having commanded that men have a just balance, and testifying\nthat a false one is an abomination to the Lord, he proceedeth also\nunto weight and measure. Thou shalt not have in thy bag divers\nweights, a great and a small; that is, one to buy by, and another\nto sell by, as Mr. Badman had. 'Thou shalt not have in thine house\ndivers measures, a great and a small. (And these had Mr. Badman\nalso.) But thou shalt have a perfect and just weight; a perfect\nand just measure shalt thou have, that thy days may be lengthened\nin the land which the Lord thy God giveth thee. For all that do\nsuch things [that is, that use false weights and measures],\nand all that do unrighteously, are an abomination unto the Lord'\n(Deut 25:13-16). See now both how plentiful, and how punctual the\nScripture is in this matter. But perhaps it may be objected, that\nall this is old law, and therefore hath nothing to do with us under\nthe New Testament. Not that I think you, neighbour, will object\nthus. Well, to this foolish objection, let us make an answer.\nFirst, he that makes this objection, if he doth it to overthrow\nthe authority of those texts, discovereth that himself is first\ncousin to Mr. Badman. For a just man is willing to speak reverently\nof those commands. That man therefore hath, I doubt, but little\nconscience, if any at all that is good, that thus objecteth against\nthe text. But let us look into the New Testament, and there we\nshall see how Christ confirmeth the same; where he commandeth that\nmen make to others good measure, including also that they make\ngood weight; telling such that do thus, or those that do it not,\nthat they may be encouraged to do it: 'Good measure, pressed down,\nand shaken together, and running over, shall men give into your\nbosom. For with the same measure that ye mete withal, it shall\nbe measured to you again' (Luke 6:38). To wit, both from God and\nman. For as God will show his indignation against the false man,\nby taking away even that he hath, so he will deliver up the false\nman to the oppressor, and the extortioner shall catch from him,\nas well as he hath catched from his neighbour; therefore, another\nscripture saith, 'When thou shalt make an end to deal treacherously,\nthey shall deal treacherously with thee' (Isa 33:1). That the New\nTestament also hath an inspection into men's trading, yea, even\nwith their weights and measures, is evident from these general\nexhortations, 'Defraud not'; 'lie not one to another.' 'Let no man\ngo beyond his brother in any matter, for the Lord is the avenger\nof all such.' 'Whatsoever ye do, do it heartily, as to the Lord,'\n'doing all in his name,' 'to his glory'; and the like. All these\ninjunctions and commandments do respect our life and conversation\namong men, with reference to our dealing, trading, and so,\nconsequently, they forbid false, deceitful, yea, all doings that\nare corrupt.\n\nHaving thus in a word or two showed you that these things are bad,\nI will next, for the conviction of those that use them, show you\nwhere God saith they are to be found.\n\n1. They are not to be found in the house of the good and godly man,\nfor he, as his God, abhors them; but they are to be found in the\nhouse of evil doers, such as Mr. Badman's is. 'Are there,' saith\nthe prophet, 'yet the treasures of wickedness in the house of the\nwicked, and the scant measure that is abominable!' (Micah 6:10).\nAre they there yet, notwithstanding God's forbidding, notwithstanding\nGod's tokens of anger against those that do such things! O how\nloth is a wicked man to let go a sweet, a gainful sin, when he\nhath hold of it! They hold fast deceit, they refuse to let it go.\n\n2. These deceitful weights and measures are not to be found in\nthe house of the merciful, but in the house of the cruel; in the\nhouse of them that love to oppress. 'The balances of deceit are\nin his hand; he loveth to oppress' (Hosea 12:7). He is given to\noppression and cruelty, therefore he useth such wicked things in\nhis calling. Yea, he is a very cheat, and, as was hinted before\nconcerning Mr. Badman's breaking, so I say now, concerning his using\nthese deceitful weights and measures, it is as bad, as base, as\nto take a purse,[49] or pick a pocket; for it is a plain robbery;\nit takes away from a man that which is his own, even the price of\nhis money.\n\n3. The deceitful weights and measures are not to be found in the\nhouse of such as relieve the belly, and that cover the loins of\nthe poor, but of such as indeed would swallow them up. 'Hear this,\nO ye that swallow up the needy, even to make the poor of the land\nto fail, saying, When will the new moon be gone, that we may sell\ncorn? and the Sabbath, that we may set forth wheat, making the\nephah small, and the shekel great [making the measure small, and\nthe price great], and falsifying the balances by deceit? That ye\nmay buy the poor for silver, and the needy for a pair of shoes,\nand sell the refuse of the wheat. The Lord hath sworn by the\nexcellency of Jacob, Surely I will never forget any of their\nworks' (Amos 8:4-8). So detestable and vile a things is this in\nthe sight of God.\n\n4. God abominates the thoughts of calling of those that use false\nweights and measures, by any other term than that they be impure\nones, or the like: 'Shall I count them pure,' saith he, 'with the\nbag of deceitful weights?' (Micah 6:11). No, by no means, they are\nimpure ones; their hands are defiled, deceitful gain is in their\nhouses, they have gotten what they have by coveting an evil\ncovetousness, and therefore must and shall be counted among the\nimpure, among the wicked of the world.\n\nThus you see how full and plain the Word of God is against this\nsin, and them that use it. And therefore Mr. Badman, for that he\nused by these things thus to rook and cheat his neighbours, is\nrightly rejected from having his name in and among the catalogue\nof the godly.\n\nATTEN. But I am persuaded that the using of these things, and the\ndoing by them thus deceitfully, is not counted so great an evil\nby some.\n\nWISE. Whether it be counted an evil or a virtue by men, it mattereth\nnot; you see by the Scriptures the judgment of God upon it. It\nwas not counted an evil by Mr. Badman, nor is it by any that still\nare treading in his steps. But, I say, it is no matter how men\nesteem of things, let us adhere to the judgment of God. And the\nrather, because when we ourselves have done weighing and measuring\nto others, then God will weigh and measure both us and our actions.\nAnd when he doth so, as he will do shortly, then woe be to him to\nwhom, and of whose actions it shall be thus said by him, 'TEKEL,\nthou art weighed in the balances, and are found wanting' (Dan\n5:27). God will then recompense their evil of deceiving upon their\nown head, when he shall shut them out of his presence, favour,\nand kingdom, for ever and ever.\n\nATTEN. But it is a wonder, that since Mr. Badman's common practice\nwas to do thus, that some one or more did not find him out, and\nblame him for this his wickedness.\n\nWISE. For the generality of people he went away clever with his\nknavery. For what with his balance, his false balance, and good\nweight, and what with his slight of hand to boot, he beguiled\nsometimes a little, and sometimes more, most that he had to deal\nwith; besides, those that use this naughty trade are either such\nas blind men with a show of religion, or by hectoring the buyer\nout by words. I must confess Mr. Badman was not so arch at the\nfirst; that is, to do it by show of religion; for now he began\nto grow threadbare, though some of his brethren are arch enough\nthis way, yea, and of his sisters too, for I told you at first that\nthere were a great many of them, and never a one of them good;\nbut for hectoring, for swearing, for lying, if these things would\nmake weight and measure, they should not be wanting to Mr. Badman's\ncustomers.\n\nATTEN. Then it seems he kept good weights and a bad balance; well\nthat was better than that both should be bad.\n\nWISE. Not at all. There lay the depth of his deceit; for if any\nat any time found fault that he used them hardly, and that they\nwanted their weight of things, he would reply, Why, did you not\nsee them weighted? will you not believe your own eyes? if you\nquestion my weights, pray carry them whither you will, I will\nmaintain them to be good and just. The same he would say of his\nscales, so he blinded all by his balance.\n\nATTEN. This is cunning indeed; but as you say, there must be also\nsomething done or said to blind therewith, and this I perceive\nMr. Badman had.\n\nWISE. Yes, he had many ways to blind, but he was never clear at it\nby making a show of religion, though he cheated his wife therewith;\nfor he was, especially by those that dwelt near him, too well known\nto do that, though he would bungle at it as well as he could. But\nthere are some that are arch villains this way; they shall to view\nlive a whole life religiously, and yet shall be guilty of these\nmost horrible sins. And yet religion in itself is never the worse,\nnor yet the true professors of it. But, as Luther says, in the\nname of God begins all mischief.[50] For hypocrites have no other\nway to bring their evils to maturity but by using and mixing the\nname of God and religion therewith. Thus they become whited walls;\nfor by this white, the white of religion, the dirt of their actions\nis hid. Thus also they become graves that appear not, and they\nthat go over them, that have to do with them, are not aware of\nthem, but suffer themselves to be deluded by them. Yea, if there\nshall, as there will sometimes, rise a doubt in the heart of the\nbuyer about the weight and measure he should have, why, he suffereth\nhis very senses to be also deluded, by recalling of his chapman's\nreligion to mind, and thinks verily that not his good chapman but\nhimself is out; for he dreams not that his chapman can deceive.\nBut if the buyer shall find it out, and shall make it apparent,\nthat he is beguiled, then shall he be healed by having amends\nmade, and perhaps fault shall be laid upon servants, &c. And so\nMr. Cheat shall stand for a right honest man in the eye of his\ncustomer, though the next time he shall pick his pocket again.\n\nSome plead custom for their cheat, as if that could acquit them\nbefore the tribunal of God. And others say it came to them for\nso much, and, therefore, another must take it for so much, though\nthere is wanting both as to weight and measure; but in all these\nthings there are juggles; or if not, such must know that 'that\nwhich is altogether just,' they must do (Deut 16:20). Suppose\nthat I be cheated myself with a brass half-crown, must I therefore\ncheat another therewith? if this be bad in the whole, it is also\nbad in the parts. Therefore, however thou art dealt withal in\nthy buying, yet thou must deal justly in selling, or thou sinnest\nagainst thy soul, and art become as Mr. Badman. And know, that a\npretence to custom is nothing worth. It is not custom, but good\nconscience that will help at God's tribunal.\n\nATTEN. But I am persuaded that that which is gotten by men this\nway doth them but little good.\n\nWISE. I am of your mind for that, but this is not considered by\nthose thus minded. For if they can get it, though they get, as we\nsay, the devil and all, by their getting, yet they are content,\nand count that their getting is much.[51]\n\nLittle good! why do you think they consider that? No; no more than\nthey consider what they shall do in the judgment, at the day of\nGod Almighty, for their wrong getting of what they get, and that\nis just nothing at all.\n\nBut to give you a more direct answer. This kind of getting is so\nfar off from doing them little good, that it doth them no good\nat all; because thereby they lose their own souls; 'What shall\nit profit a man if he shall gain the whole world, and lose his\nown soul?' (Mark 8:36). He loseth then, he loseth greatly that\ngetteth after this fashion. This is the man that is penny-wise\nand pound-foolish; this is he that loseth his good sheep for a\nhalf-penny-worth of tar;[52] that loseth a soul for a little of\nthe world. And then what doth he get thereby but loss and damage?\nThus he getteth or rather loseth about the world to come. But what\ndoth he get in this world, more than travail and sorrow, vexation\nof spirit, and disappointment? Men aim at blessedness in getting,\nI mean, at temporal blessedness; but the man that thus getteth,\nshall not have that. For though an inheritance after this manner\nmay be hastily gotten at the beginning, yet the end thereof shall\nnot be blessed. They gather it indeed, and think to keep it too,\nbut what says Solomon? God casteth it away. 'The Lord will not\nsuffer the soul of the righteous to famish; but he casteth away\nthe substance of the wicked' (Prov 10:3; Jer 15:13, 17:3).\n\nThe time, as I said, that they do enjoy it, it shall do them\nno good at all; but long, to be sure, they must not have it. For\nGod will either take it away in their lifetime, or else in the\ngeneration following, according to that of Job: 'He,' the wicked,\n'may prepare it, but the just shall put it on, and the innocent\nshall divide the silver' (Job 27:17).\n\nConsider that also that it is written in the Proverbs; 'A good man\nleaveth an inheritance to his children's children, and the wealth\nof the sinner is laid up for the just' (Prov 13:22). What then doth\nhe get thereby, that getteth by dishonest means? Why he getteth\nsin and wrath, hell and damnation, and now tell me how much he\ndoth get.\n\nThis, I say, is his getting; so that as David says, we may be bold\nto say too; I beheld the wicked in great prosperity, and presently\nI cursed his habitation; for it cannot prosper with him (Psa 73).\nFluster and huff, and make ado for a while he may, but God hath\ndetermined that both he and it shall melt like grease, and any\nobserving man may see it so. Behold the unrighteous man, in a way\nof injustice, getteth much, and loadeth himself with thick clay,\nbut anon it withereth, it decayeth and even he, or the generation\nfollowing decline, and return to beggary. And this Mr. Badman,\nnotwithstanding his cunning and crafty tricks to get money, did\ndie, nobody can tell whether worth a farthing or no.\n\nATTEN. He had all the bad tricks, I think, that it was possible\nfor a man to have, to get money; one would think that he should\nhave been rich.\n\nWISE. You reckon too fast, if you count these all his bad tricks\nto get money; for he had more besides. If his customers were in\nhis books, as it should go hard but he would have them there; at\nleast, if he thought he could make any advantage of them, then,\nthen would he be sure to impose upon them his worst, even very bad\ncommodity, yet set down for it the price that the best was sold\nat; like those that sold the refuse wheat; or the worst of the\nwheat; making the shekel great, yet hoisting up the price (Amos\n8). This was Mr. Badman's way. He would sell goods that cost him\nnot the best price by far, for as much as he sold his best of all\nfor. He had also a trick to mingle his commodity, that that which\nwas bad might go off with the least mistrust. Besides, if his\ncustomers at any time paid him money, let them look to themselves,\nand to their acquaintances, for he would usually attempt to call\nfor that payment again, especially if he thought that there were\nhopes of making a prize thereby, and then to be sure if they could\nnot produce good and sufficient ground of the payment, a hundred\nto one but they paid it again. Sometimes the honest chapman would\nappeal to his servants for proof of the payment of money, but they\nwere trained up by him to say after his mind, wright or wrong; so\nthat, relief that way, he could get none.\n\nATTEN. It is a bad, yea, an abominable thing for a man to have\nsuch servants. For by such means a poor customer may be undone,\nand not know how to help himself. Alas! if the master be\nso unconscionable, as I perceive Mr. Badman was, to call for his\nmoney twice, and if his servant will swear that it is a due debt,\nwhere is any help for such a man? He must sink, there is no remedy.\n\nWISE. This is very bad, but this has been a practice, and that\nhundreds of years ago. But what saith the Word of God? 'I will\npunish all those that leap on the threshold, which till their\nmasters' houses with violence and deceit' (Zeph 1:9).\n\nMr. Badman also had this art; could he get a man at advantage, that\nis, if his chapman durst not go from him, or if the commodity he\nwanted could not for the present be conveniently had elsewhere,\nthen let him look to himself, he would surely make his purse-strings\ncrack; he would exact upon him without any pity or conscience.\n\nATTEN. That was extortion, was it not? I pray let me hear your\njudgment of extortion, what it is, and when committed?\n\nWISE. Extortion is a screwing from men more than by the law of God\nor men is right; and it is committed sometimes by them in office,\nabout fees, rewards, and the like:[53] but it is most commonly\ncommitted by men of trade, who without all conscience, when they\nhave the advantage, will make a prey of their neighbour. And thus\nwas Mr. Badman an extortioner; for although he did not exact, and\nforce away, as bailiffs and clerks have used to do, yet he had\nhis opportunities, and such cruelty to make use of them, that he\nwould often, in his way, be extorting and forcing of money out\nof his neighbour's pocket. For every man that makes a prey of his\nadvantage upon his neighbour's necessities, to force from him more\nthan in reason and conscience, according to the present prices\nof things such commodity is worth, may very well be called an\nextortioner, and judged for one that hath no inheritance in the\nkingdom of God (1 Cor 6:9,10).\n\nATTEN. Well, this Badman was a sad wretch.\n\n\n\n\nCHAPTER X.\n\n[THE SIMPLE CHRISTIAN'S VIEWS OF EXTORTION.]\n\nWISE. Thus you have often said before. But now we are in discourse\nof this, give me leave a little to go on. We have a great many\npeople in the country too that live all their days in the practice,\nand so under the guilt of extortion; people, alas! that think\nscorn to be so accounted.\n\nAs for example: There is a poor body that dwells, we will suppose,\nso many miles from the market; and this man wants a bushel of\ngrist, a pound of butter, or a cheese for himself, his wife, and\npoor children; but dwelling so far from the market, if he goes\nthither, he shall lose his day's work, which will be eightpence or\ntenpence damage to him, and that is something to a poor man.[54]\nSo he goeth to one of his masters or dames for what he wanteth,\nand asks them to help him with such a thing; yes, say they, you\nmay have it; but withal they will give him a gripe, perhaps make\nhim pay as much or more for it at home, as they can get when they\nhave carried it five miles to a market, yea, and that too for the\nrefuse of their commodity. But in this the women are especially\nfaulty, in the sale of their butter and cheese, &c. Now this is a\nkind of extortion, it is a making a prey of the necessity of the\npoor, it is a grinding of their faces, a buying and selling of\nthem.\n\nBut above all, your hucksters, that buy up the poor man's victuals\nby wholesale, and sell it to him again for unreasonable gains, by\nretail, and as we call it by piecemeal; they are got into a way,\nafter a stinging rate, to play their game upon such by extortion:\nI mean such who buy up butter, cheese, eggs, bacon, &c. by\nwholesale, and sell it again, as they call it, by pennyworths,\ntwo pennyworths, a halfpennyworth, or the like, to the poor, all\nthe week after the market is past.\n\nThese, though I will not condemn them all, do, many of them, bite\nand pinch the poor by this kind of evil dealing. These destroy\nthe poor because he is poor, and that is a grievous sin. 'He that\noppresseth the poor to increase his riches, and he that giveth to\nthe rich, shall surely come to want.' Therefore he saith again,\n'Rob not the poor because he is poor, neither oppress the afflicted\nin the gate: for the Lord will plead their cause, and spoil the\nsoul of them that spoiled them' (Prov 22:16,22,23).\n\nO that he that gripeth and grindeth the face of the poor, would\ntake notice of these two scriptures! Here is threatened the\ndestruction of the estate, yea and of the soul too, of them that\noppress the poor. Their soul we shall better see where, and in what\ncondition that is in, when the day of doom is come; but for the\nestates of such, they usually quickly moulder; and that sometimes\nall men, and sometimes no man knows how.\n\nBesides, these are usurers, yea, they take usury for victuals,\nwhich thing the Lord has forbidden (Deut 23:19). And because they\ncannot so well do it on the market-day, therefore they do it, as\nI said, when the market is over; for then the poor fall into their\nmouths, and are necessitated to have, as they can, for their need,\nand they are resolved they shall pay soundly for it. Perhaps some\nwill find fault for my meddling thus with other folks' matters,\nand for my thus prying into the secrets of their iniquity. But\nto such I would say, since such actions are evil, it is time they\nwere hissed out of the world. For all that do such things offend\nagainst God, wrong their neighbour, and like Mr. Badman do provoke\nGod to judgment.\n\nATTEN. God knows there is abundance of deceit in the world!\n\nWISE. Deceit! Ay, but I have not told you the thousandth part\nof it; nor is it my business now to rake to the bottom of that\ndunghill. What would you say, if I should anatomize some of those\nvile wretches called pawnbrokers, that lend money and goods to\npoor people, who are by necessity forced to such an inconvenience;\nand will make, by one trick or other, the interest of what they\nso lend amount to thirty, forty, yea sometimes fifty pound by the\nyear; notwithstanding the principal is secured by a sufficient\npawn; which they will keep too at last, if they find any shift to\ncheat the wretched borrower.\n\nATTEN. Say! Why such miscreants are the pest and vermin of the\ncommonwealth, not fit for the society of men; but methinks by some\nof those things you discoursed before, you seem to import that it\nis not lawful for a man to make the best of his own.\n\nWISE. If by making the best, you mean to sell for as much as by\nhook or crook he can get for his commodity; then I say it is not\nlawful. And if I should say the contrary, I should justify Mr.\nBadman and all the rest of that gang; but that I never shall do,\nfor the Word of God condemns them. But that it is not lawful for\na man at all times to sell his commodity for as much as he can,\nI prove by these reasons:--\n\nFirst, If it be lawful for me alway to sell my commodity as dear,\nor for as much as I can, then it is lawful for me to lay aside\nin my dealing with others good conscience to them and to God; but\nit is not lawful for me, in my dealing with others, to lay aside\ngood conscience, &c. Therefore it is not lawful for me always to\nsell my commodity as dear, or for as much as I can. That it is not\nlawful to lay aside good conscience in our dealings has already\nbeen proved in the former part of our discourse; but that a man\nmust lay it aside that will sell his commodity always as dear, or\nfor as much as he can, is plainly manifest thus.\n\n1. He that will, as is mentioned afore, sell his commodity as dear\nas he can, must sometimes make a prey of the ignorance of his\nchapman. But that he cannot do with a good conscience, for that\nis to overreach, and to go beyond my chapman, and is forbidden (1\nThess 4:6). Therefore he that will sell his commodity as afore, as\ndear, or for as much as he can, must of necessity lay aside good\nconscience.\n\n2. He that will sell his commodity always as dear as he can, must\nneeds sometimes make a prey of his neighbour's necessity; but that\nhe cannot do with a good conscience, for that is to go beyond and\ndefraud his neighbour, contrary to 1 Thessalonians 4:6. Therefore\nhe that will sell his commodity, as afore, as dear, or for as much\nas he can, must needs cast off and lay aside a good conscience.\n\n3. He that will, as afore, sell his commodity as dear, or for as\nmuch as he can, must, if need be, make a prey of his neighbour's\nfondness; but that a man cannot do with a good conscience, for\nthat is still a going beyond him, contrary to 1 Thessalonians 4:6.\nTherefore, he that will sell his commodity as dear, or for as much\nas he can, must needs cast off, and lay aside good conscience.\n\nThe same also may be said for buying; no man may always buy as\ncheap as he can, but must also use good conscience in buying; the\nwhich he can by no means use and keep, if he buys always as cheap\nas he can, and that for the reasons urged before. For such will\nmake a prey of the ignorance, necessity, and fondness of their\nchapman, the which they cannot do with a good conscience. When\nAbraham would buy a burying-place of the sons of Heth, thus he\nsaid unto them: 'Intreat for me to Ephron the son of Zohar, that\nhe may give me the cave of Macphelah, which he hath--in the end\nof his field; for as much--as it is worth' shall he give it me\n(Gen 23:8,9). He would not have it under foot, he scorned it, he\nabhorred it; it stood not with his religion, credit, nor conscience.\nSo also, when David would buy a field of Ornan the Jebusite, thus\nhe said unto him, 'Grant me the place of this thrashing-floor,\nthat I may build an altar therein unto the Lord; thou shalt grant\nit me for the full price' (1 Chron 21:22). He also, as Abraham,\nmade conscience of this kind of dealing. He would not lie at\ncatch[55] to go beyond, no, not the Jebusite, but will give him his\nfull price for his field. For he knew that there was wickedness,\nas in selling too dear, so in buying too cheap, therefore he would\nnot do it.[56]\n\nThere ought therefore to be good conscience used, as in selling\nso in buying; for it is also unlawful for a man to go beyond or to\ndefraud his neighbour in buying; yea, it is unlawful to do it in\nany matter, and God will plentifully avenge that wrong, as I also\nbefore have forewarned and testified. See also the text, Leviticus\n25:14. But,\n\nSecondly. If it be lawful for me always to sell my commodity as\ndear, or for as much as I can, then it is lawful for me to deal\nwith my neighbour without the use of charity. But it is not lawful\nfor me to lay aside, or to deal with my neighbour without the use\nof charity, therefore it is not lawful for me always to sell my\ncommodity to my neighbour for as much as I can. A man in dealing\nshould as really design his neighbour's good, profit, and advantage,\nas his own, for this is to exercise charity in his dealing.\n\nThat I should thus use, or exercise charity towards my neighbour\nin my buying and selling, &c., with him, is evident from the\ngeneral command--'Let all your things be done with charity' (1\nCor 16:14). But that a man cannot live in the exercise of charity\nthat selleth as afore, as dear, or that buyeth as cheap as he can,\nis evident by these reasons:--\n\n1. He that sells his commodity as dear, or for as much money always\nas he can, seeks himself, and himself only. But charity seeketh\nnot her own, not her own only (1 Cor 13). So then he that seeks\nhimself, and himself only, as he that sells, as afore, as dear as\nhe can, does, maketh not use of, nor doth he exercise charity in\nhis so dealing.\n\n2. He that selleth his commodity always for as much as he can\nget, hardeneth his heart against all reasonable entreaties of the\nbuyer. But he that doth so cannot exercise charity in his dealing;\ntherefore it is not lawful for a man to sell his commodity, as\nafore, as dear as he can.\n\n3. If it be lawful for me to sell my commodity, as afore, as dear\nas I can, then there can be no sin in my trading, how unreasonably\nsoever I manage my calling, whether by lying, swearing, cursing,\ncheating, for all this is but to sell my commodity as dear as I can\n(Eph 4:25). But that there is sin in these is evident, therefore\nI may not sell my commodity always as dear as I can.\n\n4. He that sells, as afore, as dear as he can, offereth violence\nto the law of nature, for that saith, Do unto all men even as\nye would that they should do unto you (Matt 7:12). Now, was the\nseller a buyer, he would not that he of whom he buys should sell\nhim always as dear as he can, therefore he should not sell so\nhimself when it is his lot to sell and others to buy of him.\n\n5. He that selleth, as afore, as dear as he can, makes use of that\ninstruction that God hath not given to others, but sealed up in\nhis hand, to abuse his law, and to wrong his neighbour withal,\nwhich indeed is contrary to God (Job 37:7). God hath given thee\nmore skill, more knowledge and understanding in thy commodity, than\nhe hath given to him that would buy of thee. But what! canst thou\nthink that God hath given thee this that thou mightest thereby\nmake a prey of thy neighbour? that thou mightest thereby go beyond\nand beguile thy neighbour? No, verily, but he hath given thee it\nfor his help, that thou mightest in this be eyes to the blind,\nand save thy neighbour from that damage that his ignorance, or\nnecessity, for fondness[57] would betray him into the hands of (1\nCor 10:13).\n\n6. In all that a man does he should have an eye to the glory of\nGod, but that he cannot have that sells his commodity always for\nas much as he can, for the reasons urged before.\n\n7. All that a man does he should do 'in the name of the Lord\nJesus' Christ, that is, as being commanded and authorized to do\nit by him (Col 3:17). But he that selleth always as dear as he\ncan, cannot so much as pretend to this without horrid blaspheming\nof that name, because commanded by him to do otherwise.\n\n8. And lastly, in all that a man does he should have an eye to\nthe day of judgment, and to the consideration of how his actions\nwill be esteemed of in that day (Acts 24:15,16). Therefore there\nis not any man can, or ought to sell always as dear as he can,\nunless he will, yea, he must say in so doing, I will run the hazard\nof the trial of that day. 'If thou sell aught unto thy neighbour,\nor buyest aught of thy neighbour's hand, ye shall not oppress one\nanother' (Lev 25:14).\n\nATTEN. But why do you put in these cautionary words, They must\nnot sell always as dear, nor buy always as cheap as they can? Do\nyou not thereby intimate that a man may sometimes do so?\n\nWISE. I do indeed intimate that sometimes the seller may sell as\ndear, and the buyer buy as cheap as he can; but this is allowable\nonly in these cases: when he that sells is a knave, and lays aside\nall good conscience in selling, or when the buyer is a knave, and\nlays aside all good conscience in buying. If the buyer therefore\nlights of a knave, or if the seller lights of a knave, then let\nthem look to themselves; but yet so as not to lay aside conscience,\nbecause he that thou dealest with doth so, but how vile or base\nsoever the chapman is, do thou keep thy commodity at a reasonable\nprice; or, if thou buyest, offer reasonable gain for the thing thou\nwouldst have, and if this will not do with the buyer or seller,\nthen seek thee a more honest chapman. If thou objectest, But I\nhave not skill to know when a pennyworth is before me, get some\nthat have more skill than thyself in that affair, and let them in\nthat matter dispose of thy money. But if there were no knaves in\nthe world these objections need not be made.[58]\n\nAnd thus, my very good neighbour, have I given you a few of my\nreasons why a man that hath it should not always sell too dear\nnor buy as cheap as he can, but should use good conscience to God\nand charity to his neighbour in both.\n\nATTEN. But were some men here to hear you, I believe they would\nlaugh you to scorn.\n\nWISE. I question not that at all, for so Mr. Badman used to do\nwhen any man told him of his faults; he used to think himself wiser\nthan any, and would count, as I have hinted before, that he was\nnot arrived to a manly spirit that did stick or boggle at any\nwickedness. But let Mr. Badman and his fellows laugh, I will bar\nit, and still give them good counsel (Luke 16:13-15). But I will\nremember also, for my further relief and comfort, that thus they\nthat were covetous of old served the Son of God himself. It is\ntheir time to laugh now, that they may mourn in time to come (Luke\n6:25). And I say again, when they have laughed out their laugh, he\nthat useth not good conscience to God and charity to his neighbour\nin buying and selling, dwells next door to an infidel, and is near\nof kin to Mr. Badman.\n\nATTEN. Well, but what will you say to this question? You know that\nthere is no settled price set by God upon any commodity that is\nbought or sold under the sun, but all things that we buy and sell\ndo ebb and flow, as to price, like the tide; how then shall a man\nof a tender conscience do, neither to wrong the seller, buyer,\nnor himself, in buying and selling of commodities?\n\n\n\n\nCHAPTER XI.\n\n[INSTRUCTIONS FOR RIGHTEOUS TRADING.]\n\nWISE. This question is thought to be frivolous by all that are\nof Mr. Badman's way, it is also difficult in itself, yet I will\nendeavour to shape you an answer, and that first to the matter of\nthe question, to wit, how a tradesman should, in trading, keep a\ngood conscience; a buyer or seller either. Secondly, how he should\nprepare himself to this work and live in the practice of it. For\nthe first, he must observe what hath been said before, to wit,\nhe must have conscience to God, charity to his neighbour, and, I\nwill add, much moderation in dealing. Let him therefore keep within\nthe bounds of the affirmative of those eight reasons that before\nwere urged to prove that men ought not, in their dealing, but to\ndo justly and mercifully betwixt man and man, and then there will\nbe no great fear of wronging the seller, buyer, or himself. But\nparticularly to prepare or instruct a man to this work:--\n\n1. Let the tradesman or others consider that there is not that in\ngreat gettings and in abundance which the most of men do suppose;\nfor all that a man has over and above what serves for his present\nnecessity and supply, serves only to feed the lusts of the eye.\nFor 'what good is there to the owners thereof, saving the beholding\nof them with their eyes?' (Eccl 5:11). Men also, many times,\nin getting of riches, get therewith a snare to their soul (1 Tim\n6:7-9). But few get good by getting of them. But his consideration\nMr. Badman could not abide.\n\n2. Consider that the getting of wealth dishonestly--as he does that\ngetteth it without good conscience and charity to his neighbour--is\na great offender against God. Hence he says, 'I have smitten mine\nhand at thy dishonest gain which thou hast made' (Eze 22:13).\nIt is a manner of speech that shows anger in the very making of\nmention of the crime. Therefore,\n\n3. Consider that a little, honestly gotten, though it may yield thee\nbut a dinner of herbs at a time, will yield more peace therewith\nthan will a stalled ox ill gotten (Prov 15:17). 'Better is a little\nwith righteousness, than great revenues without right' (Prov 16:8;\n1 Sam 2:5).\n\n4. Be thou confident that God's eyes are upon all thy ways, and\n'that he pondereth all thy goings,' and also that he marks, them,\nwrites them down, and seals them p in a bag against the time to\ncome (Prov 5:21; Job 14:17).\n\n5. Be thou sure that thou rememberest that thou knowest not the\nday of thy death. Remember also that when death comes God will\ngive thy substance, for the which thou hast laboured, and for the\nwhich perhaps thou hast hazarded thy soul, to one thou knowest\nnot who, nor whether he shall be a wise man or a fool. And then,\n'what profit hath he that hath laboured for the wind?' (Eccl 5:16).\n\nBesides, thou shalt have nothing that thou mayest so much as carry\naway in thine hand. Guilt shall go with thee if thou hast got it\n[thy substance] dishonestly, and they also to whom thou shalt leave\nit shall receive it to their hurt. These things duly considered and\nmade use of by thee to the preparing of thy heart to thy calling\nof buying and selling, I come, in the next place, to show thee how\nthou shouldst live in the practick part of this art. Art thou to\nbuy or sell?\n\n1. If thou sellest, do not commend; if thou buyest, do not dispraise;\nany otherwise but to give the thing that thou hast to do with its\njust value and worth; for thou canst not do otherwise, knowingly,\nbut of a covetous and wicked mind. Wherefore else are commodities\novervalued by the seller, and also undervalued by the buyer. 'It\nis naught, it is naught, saith the buyer,' but when he hath got\nhis bargain he boasteth thereof (Prov 20:14). What hath this man\ndone now, but lied in the dispraising of his bargain? and why did\nhe dispraise it, but of a covetous mind to wrong and beguile the\nseller?\n\n2. Art thou a seller, and do things grow dear? Set not thy hand to\nhelp or hold them up higher; this cannot be done without wickedness\nneither, for this is a making of the shekel great (Amos 8:5). Art\nthou a buyer, and do things grow dear? use no cunning or deceitful\nlanguage to pull them down, for that cannot be done but wickedly\ntoo. What then shall we do, will you say? Why I answer, leave things\nto the providence of God, and do thou with moderation submit to\nhis hand. But since, when they are growing dear, the hand that\nupholds the price is, for the time, more strong than that which\nwould pull it down; that being the hand of the seller, who loveth\nto have it dear, especially if it shall rise in his hand. Therefore\nI say, do thou take heed and have not a hand in it, the which thou\nmayest have to thine own and thy neighbour's hurt, these three\nways:--\n\n1. By crying out scarcity, scarcity, beyond the truth and state of\nthings; especially take heed of doing of this by way of a prognostic\nfor time to come. It was for this for which he was trodden to\ndeath in the gate of Samaria, that you read of in the second book\nof Kings (2 Kings 7:17). This sin hath a double evil in it. (1.)\nIt belieth the present blessing of God among us; and (2.) It\nundervalueth the riches of his goodness, which can make all good\nthings to abound towards us.\n\n2. This wicked thing may be done by hoarding up when the hunger\nand necessity of the poor calls for it. Now, that God may show his\ndislike against this, he doth, as it were, license the people to\ncurse such a hoarder up--'He that withholdeth corn, the people\nshall curse him, but blessing shall be upon the head of him that\nselleth it' (Prov 11:26).\n\n3. But if things will rise, do thou be grieved, be also moderate\nin all thy sellings, and be sure let the poor have a pennyworth,\nand sell thy corn to those in necessity. Which then thou wilt\ndo when thou showest mercy to the poor in thy selling to him,\nand when thou, for his sake because he is poor, undersellest the\nmarket. This is to buy and sell with good conscience; thy buyer\nthou wrongest not, thy conscience thou wrongest not, thyself thou\nwrongest not, for God will surely recompense thee (Isa 57:6-8).\nI have spoken concerning corn, but thy duty is to 'let your\nmoderation' in all things 'be known unto all men, the Lord is at\nhand' (Phil 4:5).\n\n\n\n\nCHAPTER XII.\n\n[BADMAN'S PRIDE, ATHEISM, INFIDELITY, AND ENVY.]\n\nATTEN. Well, Sir, now I have heard enough of Mr. Badman's naughtiness,\npray now proceed to his death.\n\nWISE. Why, Sir, the sun is not so low, we have yet three hours to\nnight.\n\nATTEN. Nay, I am not in any great haste, but I thought you had\neven now done with his life.\n\nWISE. Done! no, I have yet much more to say.\n\nATTEN. Then he has much more wickedness than I thought he had.\n\nWISE. That may be. But let us proceed. This Mr. Badman added to\nall his wickedness this, he was a very proud man, a very proud\nman. He was exceeding proud and haughty in mind; he looked that\nwhat he said ought not, must not be contradicted or opposed.\nHe counted himself as wise as the wisest in the country, as good\nas the best, and as beautiful as he that had most of it. He took\ngreat delight in praising of himself, and as much in the praises\nthat others gave him. He could not abide that any should think\nthemselves above him, or that their wit or personage should by\nothers be set before his. He had scarce a fellowly carriage for\nhis equals. But for those that were of an inferior rank, he would\nlook over them in great contempt. And if at any time he had any\nremote occasion of having to do with them, he would show great\nheight and a very domineering spirit. So that in this it may be\nsaid that Solomon gave a characteristical note of him when he said,\n'Proud and haughty scorner is his name, who dealeth in proud wrath'\n(Prov 21:24). He never thought his diet well enough dressed, his\nclothes fine enough made, or his praise enough refined.\n\nATTEN. This pride is a sin that sticks as close to nature, I think,\nas most sins. There is uncleanness and pride, I know not of any\ntwo gross sins that stick closer to men than they. They have, as\nI may call it, an interest in nature; it likes them because they\nmost suit its lust and fancies; and therefore no marvel though Mr.\nBadman was tainted with pride, since he had so wickedly given up\nhimself to work all iniquity with greediness.\n\nWISE. You say right; pride is a sin that sticks close to nature,\nand is one of the first follies wherein it shows itself to be\npolluted. For even in childhood, even in little children, pride\nwill first of all show itself; it is a hasty, an early appearance\nof the sin of the soul. It, as I may say, is that corruption that\nstrives for predominancy in the heart, and therefore usually comes\nout first. But though children are so incident to it, yet methinks\nthose of more years should be ashamed thereof. I might at the\nfirst have begun with Mr. Badman's pride, only I think it is not\nthe pride in infancy that begins to make a difference betwixt one\nand another, as did, and do those wherewith I began my relation\nof his life, therefore I passed it over, but now, since he had no\nmore consideration of himself, and of his vile and sinful state,\nbut to be proud when come to years, I have taken the occasion in\nthis place to make mention of his pride.\n\nATTEN. But pray, if you can remember them, tell me of some places\nof scripture that speak against pride. I the rather desire this\nbecause that pride is now a reigning sin, and I happen sometimes\nto fall into the company of them that in my conscience are proud,\nvery much, and I have a mind also to tell them of their sin, now\nwhen I tell them of it, unless I bring God's Word too, I doubt\nthey will laugh me to scorn.\n\nWISE. Laugh you to scorn! the proud man will laugh you to scorn\nbring to him what text you can, except God shall smite him in his\nconscience by the Word. Mr. Badman did use to serve them so that\ndid use to tell him of his; and besides, when you have said what\nyou can, they will tell you they are not proud, and that you are\nrather the proud man, else you would not judge, nor so malapertly[59]\nmeddle with other men's matters as you do. Nevertheless, since you\ndesire it, I will mention two or three texts; they are these:--'Pride\nand arrogancy--do I hate' (Prov 8:13). 'A man's pride shall bring\nhim low' (Prov 29:23). 'And he shall bring down their pride' (Isa\n25:11). 'And all the proud, yea, and all that do wickedly, shall\nbe stubble, and the day that cometh shall burn them up' (Mal\n4:1). This last is a dreadful text, it is enough to make a proud\nman shake. God, saith he, will make the proud ones as stubble; that\nis, as fuel for the fire, and the day that cometh shall be like\na burning oven, and that day shall burn them up, saith the Lord.\nBut Mr. Badman could never abide to hear pride spoken against,\nnor that any should say of him, He is a proud man.\n\nATTEN. What should be the reason of that?\n\nWISE. He did not tell me the reason; but I suppose it to be that\nwhich is common to all vile persons. They love this vice, but\ncare not to bear its name. The drunkard loves the sin, but loves\nnot to be called a drunkard. The thief loveth to steal, but cannot\nabide to be called a thief; the whore loveth to commit uncleanness,\nbut loveth not to be called a whore. And so Mr. Badman loved to\nbe proud, but could not abide to be called a proud man. The sweet\nof sin is desirable to polluted and corrupted man, but the name\nthereof is a blot in his escutcheon.[60]\n\nATTEN. It is true that you have said; but pray how many sorts of\npride are there?\n\nWISE. There are two sorts of pride: pride of spirit, and pride of\nbody. The first of these is thus made mention of in the scriptures.\n'Every one that is proud in heart is an abomination to the Lord'\n(Prov 16:5). 'A high look, and a proud heart, and the ploughing of\nthe wicked, is sin' (Prov 21:4). 'The patient in spirit is better\nthan the proud in spirit' (Eccl 7:8). Bodily pride the scriptures\nmention. 'In that day the Lord will take away the bravery of their\ntinkling ornaments about their feet, and their cauls, and their\nround tires like the moon, the chains and the bracelets, and the\nmufflers, the bonnets, and the ornaments of the legs, and the\nheadbands, and the tablets, and the earrings, the rings, and nose\njewels.[61] the changeable suits of apparel, and the mantles, and\nthe wimples, and the crisping pins, the glasses, and the fine linen,\nand the hoods, and the vails' (Isa 3:18-23). By these expressions\nit is evident that there is pride of body, as well as pride of\nspirit, and that both are sin, and so abominable to the Lord. But\nthese texts Mr. Badman could never abide to read; they were to him\nas Micaiah was to Ahab, they never spake good of him, but evil.\n\nATTEN. I suppose that it was not Mr. Badman's case alone even to\nmalign those texts that speak against their vices; for I believe\nthat most ungodly men, where the scriptures are, have a secret\nantipathy against those words of God that do most plainly and\nfully rebuke them for their sins.\n\nWISE. That is out of doubt; and by that antipathy they show that\nsin and Satan are more welcome to them than are wholesome instructions\nof life and godliness.\n\nATTEN. Well, but not to go off from our discourse of Mr. Badman.\nYou say he was proud; but will you show me now some symptoms of\none that is proud?\n\nWISE. Yes, that I will; and first I will show you some symptoms of\npride of heart. Pride of heart is seen by outward things, as pride\nof body in general is a sign of pride of heart; for all proud\ngestures of the body flow from pride of heart; therefore Solomon\nsaith, 'There is a generation, O how lofty are their eyes, and\ntheir eye-lids are lifted up' (Prov 30:13). And again, there is\n'that exalteth his gait,' his going (Prov 17:19). Now, these lofty\neyes, and this exalting of the gait, is a sign of a proud heart;\nfor both these actions come from the heart. For out of the heart\ncomes pride, in all the visible appearances of it (Mark 7). But\nmore particularly--\n\n1. Heart pride is discovered by a stretched-out neck, and by mincing\nas they go. For the wicked, the proud, have a proud neck, a proud\nfoot, a proud tongue, by which this their going is exalted. This\nis that which makes them look scornfully, speak ruggedly, and\ncarry it huffingly among their neighbours. 2. A proud heart is a\npersecuting one. 'The wicked in his pride doth persecute the poor'\n(Psa 10:2). 3. A prayerless man is a proud man (Psa 10:4). 4. A\ncontentious man is a proud man (Prov 13:10). 5. The disdainful\nman is a proud man (Psa 119:51). 6. The man that oppresses his\nneighbour is a proud man (Psa 119:122). 7. He that hearkeneth not\nto God's word with reverence and fear is a proud man (Jer 13:15,17).\n8. And he that calls the proud happy is, be sure, a proud man.\nAll these are proud in heart, and this their pride of heart doth\nthus discover itself (Jer 43:2; Mal 3:15).\n\nAs to bodily pride, it is discovered that is something of it, by\nall the particulars mentioned before; for though they are said\nto be symptoms of pride of heart, yet they are symptoms of that\npride, by their showing of themselves in the body. You know diseases\nthat are within are seen ofttimes by outward and visible signs,\nyet by these very signs even the outside is defiled also. So all\nthose visible signs of heart pride are signs of bodily pride also.\nBut to come to more outward signs. The putting on of gold, and\npearls, and costly array; the plaiting of the hair, the following\nof fashions, the seeking by gestures to imitate the proud, either\nby speech, looks, dresses, goings, or other fools' baubles, of\nwhich at this time the world is full, all these, and many more,\nare signs, as of a proud heart, so of bodily pride also (1 Tim\n2:9; 1 Peter 3:3-5).\n\nBut Mr. Badman would not allow, by any means, that this should\nbe called pride, but rather neatness, handsomeness, comeliness,\ncleanliness, &c., neither would he allow that following of fashions\nwas anything else, but because he would not be proud, singular,\nand esteemed fantastical by his neighbours.\n\nATTEN. But I have been told that when some have been rebuked for\ntheir pride, they have turned it again upon the brotherhood of\nthose by whom they have been rebuked, saying, Physician, heal thy\nfriends, look at home among your brotherhood, even among the wisest\nof you, and see if you yourselves be clear, even you professors.\nFor who is prouder than you professors? scarcely the devil himself.\n\nWISE. My heart aches at this answer, because there is too much\ncause for it. This very answer would Mr. Badman give his wife when\nshe, as she would sometimes, reprove him for his pride. We shall\nhave, says he, great amendments in living now, for the devil is\nturned a corrector of vice; for no sin reigneth more in the world,\nquoth he, than pride among professors. And who can contradict him?\nLet us give the devil his due, the thing is too apparent for any\nman to deny. And I doubt not but the same answer is ready in the\nmouths of Mr. Badman's friends; for they may and do see pride\ndisplay itself in the apparel and carriages of professors, one may\nsay, almost as much, as among any people in the land, the more is\nthe pity. Ay, and I fear that even their extravagancies in this\nhath hardened the heart of many a one, as I perceive it did somewhat\nthe heart of Mr. Badman himself. For my own part, I have seen many\nmyself, and those church members too, so decked and bedaubed with\ntheir fangles[62] and toys, and that when they have been at the\nsolemn appointments of God in the way of his worship, that I have\nwondered with what face such painted persons could sit in the place\nwhere they were without swooning. But certainly the holiness of\nGod, and also the pollution of themselves by sin, must need be\nvery far out of the minds of such people, what profession soever\nthey make.\n\nI have read of a whore's forehead, and I have read of Christian\nshamefacedness (Jer 3:3; 1 Tim 2:9). I have read of costly array,\nand of that which becometh women professing godliness, with good\nworks (1 Peter 3:1-3). But if I might speak, I know what I know,\nand could say, and yet do no wrong, that which would make some\nprofessors stink in their places; but now I forbear (Jer 23:15).\n\nATTEN. Sir, you seem greatly concerned at this, but what if\nI shall say more? It is whispered that some good ministers have\ncountenanced their people in their light and wanton apparel, yea,\nhave pleaded for their gold and pearls, and costly array, &c.\n\nWISE. I know not what they have pleaded for, but it is easily\nseen that they tolerate, or at leastwise, wink and connive at such\nthings, both in their wives and children. And so 'from the prophets\nof Jerusalem is profaneness gone forth into all the land' (Jer\n23:15). And when the hand of the rulers are chief in a trespass,\nwho can keep their people from being drowned in that trespass?\n(Ezra 9:2).\n\nATTEN. This is a lamentation, and must stand for a lamentation.\n\nWISE. So it is, and so it must. And I will add, it is a shame, it\nis a reproach, it is a stumbling block to the blind; for though\nmen be as blind as Mr. Badman himself, yet they can see the foolish\nlightness that must needs be the bottom of all these apish and\nwanton extravagancies. But many have their excuses ready; to wit,\ntheir parents, their husbands, and their breeding calls for it,\nand the like; yea, the examples of good people prompt them to it;\nbut all these will be but the spider's web, when the thunder of\nthe word of the great God shall rattle from heaven against them,\nas it will at death or judgment; but I wish it might do it before.\nBut alas! these excuses are but bare pretences, these proud ones\nlove to have it so. I once talked with a maid by way of reproof\nfor her fond and gaudy garment. But she told me, The tailor would\nmake it so; when alas! poor proud girl, she gave order to the tailor\nso to make it. Many make parents, and husbands, and tailors, &c.,\nthe blind to others; but their naughty hearts, and their giving\nof way thereto, that is the original cause of all these evils.\n\nATTEN. Now you are speaking of the cause of pride, pray show me\nyet further why pride is now so much in request.\n\nWISE. I will show you what I think are the reasons of it.\n\n1. The first is, because, such persons are led by their own hearts,\nrather than by the Word of God (Mark 7:21-23). I told you before\nthat the original fountain of pride is the heart. For out of the\nheart comes pride; it is, therefore, because they are led by their\nhearts, which naturally tend to lift them up in pride. This pride\nof heart tempts them, and by its deceits overcometh them; yea, it\ndoth put a bewitching virtue into their peacock's feathers, and\nthen they are swallowed up with the vanity of them (Oba 3).\n\n2. Another reason why professors are so proud for those we are\ntalking of now, is because they are more apt to take example\nby those that are of the world, than they are to take example of\nthose that are saints indeed. Pride is of the world. 'For all that\nis in the world, the lust of the flesh, and the lust of the eyes,\nand the pride of life, is not of the Father but of the world' (1\nJohn 2:16). Of the world, therefore, professors learn to be proud.\nBut they should not take them for example. It will be objected,\nNo, nor your saints neither, for you are as proud as others; well,\nlet them take shame that are guilty. But when I say professors\nshould take example for their life by those that are saints indeed,\nI mean as Peter says; they should take example of those that were\nin old time the saints; for sin at of old time were the best,\ntherefore to these he directed us for our pattern. Let the wives'\nconversation be chaste and also coupled with fear. 'Whose adorning,'\nsaith Peter, 'let it not be that outward adorning of plaiting the\nhair, and of wearing of gold, or of putting on of apparel; but let\nit be the hidden man of the heart, in that which is not corruptible\neven the ornament of a meek and quiet spirit, which is in the\nsight of God of great price. For after this manner, in the old\ntime, the holy women also who trusted in God, adorned themselves,\nbeing in subjection to their own husbands' (1 Peter 3:1-5).\n\n3. Another reason is, because they have forgotten the pollution\nof their nature. For the remembrance of that must needs keep us\nhumble, and being kept humble, we shall be at a distance from pride.\nThe proud and the humble are set in opposition; 'God resisteth the\nproud, but giveth grace unto the humble.' And can it be imagined\nthat a sensible Christian should be a proud one; sense of baseness\ntends to lay us low, not to lift us up with pride; not with pride\nof heart, nor pride of life. But when a man begins to forget what\nhe is, then he, if ever, begins to be proud. Methinks it is one\nof the most senseless and ridiculous things in he world that a\nman should be proud of that which is given him on purpose to cover\nthe shame of his nakedness with.\n\n4. Persons that are proud have gotten God and his holiness out of\ntheir sight. If God was before them, as he is behind their back.\nAnd if they saw him in his holiness, as he sees them in their\nsins and shame, they would take but little pleasure in their apish\nknacks. The holiness of God makes the angels cover their faces,\ncrumbles Christians, when they behold it, into dust and ashes.\nAnd as his majesty is, such is his Word (Isa 6). Therefore they\nabuse it that bring it to countenance pride.\n\nLastly. But what can be the end of those that are proud in the\ndecking of themselves after their antic manner? Why are they for\ngoing with their bull's foretops,[63] with their naked shoulders,\nand paps hanging out like a cow's bag? Why are they for painting\ntheir faces, for stretching out their neck, and for putting of\nthemselves unto all the formalities which proud fancy leads them\nto? Is it because they would honour God? because they would adorn\nthe gospel? because they would beautify religion, and make sinners\nto fall in love with their own salvation? No, no, it is rather to\nplease their lusts, to satisfy their wild and extravagant fancies;\nand I wish none doth it to stir up lust in others, to the end they\nmay commit uncleanness with them. I believe, whatever is their\nend, this is one of the great designs of the devil and I believe\nalso that Satan has drawn more into the sin of uncleanness by the\nspangling show of fine cloths, than he could possibly have drawn\nunto it without them. I wonder what it was that of old was called\nthe attire of a harlot; certainly it could not be more bewitching\nand tempting than are the garments of many professors this day.\n\nATTEN. I like what you say very well, and I wish that all the proud\ndames in England that profess were within the reach and sound of\nyour words.\n\nWISE. What I have said I believe is true; but as for the proud\ndames in England that profess, they have Moses and the prophets,\nand if they will not hear them, how then can we hope that they\nshould receive good by such a dull-sounding ram's-horn as I am?[64]\nHowever, I have said my mind, and now, if you will, we will proceed\nto some other of Mr. Badman's doings.\n\nATTEN. No; pray, before you show me anything else of Mr. Badman,\nshow me yet more particularly the evil effects of this sin of\npride.\n\nWISE. With all my heart I will answer your request.\n\n1. Then: It is pride that makes poor man so like the devil in hell,\nthat he cannot in it be known to be the image and similitude of\nGod. The angels, when they became devils, it was through their\nbeing lifted or puffed up with pride (1 Tim 3:6). It is pride also\nthat lifteth or puffeth up the heart of the sinner, and so makes\nhim to bear the very image of the devil.\n\n2. Pride makes a man so odious in the sight of God, that he shall\nnot, must not, come nigh his majesty. 'Though the Lord be high,\nyet hath he respect unto the lowly; but the proud he knoweth afar\noff' (Psa 138:6). Pride sets God and the soul at a distance; pride\nwill not let a man come nigh God, nor God will not let a proud\nman come nigh unto him. Now this is a dreadful thing.\n\n3. As pride seest, so it keeps God and the soul at a distance. 'God\nresisteth the proud' (James 4:6). Resists, that is, he opposes\nhim, he trusts him from him, he contemneth his person and all his\nperformances. Come unto God's ordinances the proud man may; but\ncome into his presence, have communion with him, or blessing from\nhim, he shall not. For the high God doth resist him.\n\n4. The Word saith that 'The Lord will destroy the house of the proud'\n(Prov 15:25). He will destroy his house; it may be understood he\nwill destroy him and his. So he destroyed proud Pharaoh, so he\ndestroyed proud Korah, and many others.\n\n5. Pride, where it comes, and is entertained, is a certain forerunner\nof some judgment that is not far behind. When pride goes before,\nshame and destruction will follow after. 'When pride cometh, then\ncometh shame' (Prov 11:2). 'Pride goeth before destruction, and\na haughty spirit before a fall' (Prov 16:18).\n\n6. Persisting in pride makes the condition of a poor man as\nremediless as is that of the devils themselves (1 Tim 3:6). And\nthis, I fear, was Mr. Badman's condition, and that was the reason\nthat he died so as he did; as I shall show you anon.\n\nBut what need I thus talk of the particular actions, or rather the\nprodigious sins of Mr. Badman, when his whole life, and all his\nactions, went, as it were, to the making up one massy body of sin?\nInstead of believing that there was a God, his mouth, his life\nand actions, declared that he believed no such thing.[65] His\n'transgression saith within my heart, that there was no fear of\nGod before his eyes' (Psa 36:1). Instead of honouring of God, and\nof giving glory to him for any of his mercies, or under any of his\ngood providences toward him, for God is good to all, and lets his\nsun shine, and his rain fall upon the unthankful and unholy, he\nwould ascribe the glory to other causes. If they were mercies,\nhe would ascribe them, if the open face of the providence did not\ngive him the lie, to his own wit, labour, care, industry, cunning,\nor the like. If they were crosses, he would ascribe them, or count\nthem the offspring of fortune, ill luck, chance, the ill management\nof matters, the ill will of neighbours, or to his wife's being\nreligious, and spending, as he called it, too much time in reading,\npraying, or the like. It was not in his way to acknowledge God,\nthat is, graciously, or his hand in things. But, as the prophet\nsaith, 'Let favour be showed to the wicked, yet will he not learn\nrighteousness' (Isa 26:10). And again, They returned not to him\nthat smote them, nor did they seek the Lord of hosts (Isa 9:13).\nThis was Mr. Badman's temper, neither mercies nor judgment would\nmake him seek the Lord. Nay, as another scripture says, 'He would\nnot see the works of God, nor regard the operations of his hands\neither in mercies or in judgments' (Isa 26:11; Psa 29:5). But\nfarther, when by providence he has been cast under the best means\nfor his soul--for, as was showed before, he having had a good\nmaster, and before him a good father, and after all a good wife,\nand being sometimes upon a journey, and cast under the hearing of\na good sermon, as he would sometimes for novelty's sake go to hear\na good preacher--he was always without heart to make use thereof\n(Prov 17:6). In this land of righteousness he would deal unjustly,\nand would not behold the majesty of the Lord (Isa 26:10).\n\nInstead of referencing the Word, when he heard it preached,\nread, or discoursed of, he would sleep, talk of others business,\nor else object against the authority, harmony, and wisdom of the\nscriptures; saying, How do you know them to be the Word of God? How\ndo you know that these sayings are true? The scriptures, he would\nsay, were as a nose of wax, and a man may turn them whithersoever\nhe lists. One scripture says one thing, and another says the quite\ncontrary; besides, they make mention of a thousand impossibilities;\nthey are the cause of all dissensions and discords that are in\nthe land. Therefore you may, would he say, still think what you\nwill, but in my mind they are best at ease that have least to do\nwith them.\n\nInstead of loving and honouring of them that did bear in their\nforeheads the name, and in their lives the image of Christ, they\nshould be his song, the matter of his jests, and the objects of his\nslanders. He would either make a mock at their sober deportment,\ntheir gracious language, quiet behavior, or else desperately swear\nthat they did all in deceit and hypocrisy. He would endeavour to\nrender godly men as odious and contemptible as he could; any lies\nthat were made by any, to their disgrace, those he would avouch\nfor truth, and would not endure to be controlled. He was much like\nthose that the prophet speaks of, that would sit and slander his\nmother's son (Psa 50:19,20). Yea, he would speak reproachfully of\nhis wife, though his conscience told him, and many would testify,\nthat she was a very virtuous woman. He would also raise slanders of\nhis wife's friends himself, affirming that their doctrine tended\nto lasciviousness, and that in their assemblies they acted and\ndid unbeseeming men and women, that they committed uncleanness,\n&c. He was much like those that affirmed the apostle should say,\n'Let us do evil that good may come' (Rom 3:7,8). Or, like those\nof whom it is thus written; 'Report, say they, and we will report\nit' (Jer 20:10). And if he could get any thing by the end that had\nscandal in it, if it did but touch professors, how falsely soever\nreported, O! then he would glory, laugh, and be glad, and lay it\nupon the whole party; saying, Hang them rogues, there is not a\nbarrel better herring of all the holy brotherhood of them. Like to\nlike, quoth the devil to the collier, this is your precise crew.\nAnd then he would send all home with a curse.\n\nATTEN. If those that make profession of religion be wise, Mr.\nBadman's watchings and words will make them the more wary, and\ncareful in all things.\n\nWISE. You say true. For when we see men do watch for our halting,\nand rejoice to see us stumble and fall, it should make us so much\nabundantly the more careful.\n\nI do think it was as delightful to Mr. Badman to hear, raise, and\ntell lies, and lying stories of them that fear the Lord, as it\nwas for him to go to bed when a weary. But we will at this time\nlet these things pass. For as he was in these things bad enough,\nso he added to these many more the like.\n\nHe was an angry, wrathful, envious man, a man that knew not what\nmeekness or gentleness meant, nor did he desire to learn. His\nnatural temper was to be surly, huffy, and rugged, and worse; and\nhe so gave way to his temper, as to this, that it brought him to\nbe furious and outrageous in all things, especially against goodness\nitself, and against other things too, when he was displeased.\n\nATTEN. Solomon saith, He is a fool that rageth (Prov 14:16).\n\nWISE. He doth so; and says moreover, that 'Anger resteth in the\nbosom of fools' (Eccl 7:9). And, truly, if it be a sign of a fool\nto have anger rest in his bosom, then was Mr. Badman, notwithstanding\nthe conceit that he had of his own abilities, a fool of no small\nsize.\n\nATTEN. Fools are mostly most wise in their own eyes.\n\nWISE. True; but I was a saying, that if it be a sign that a man\nis a fool, when anger rests in his bosom; then what is it a sign\nof, think you, when malice and envy rests there? For, to my knowledge\nMr. Badman was as malicious and as envious a man as commonly you\ncan hear of.\n\nATTEN. Certainly, malice and envy flow from pride and arrogancy,\nand they again from ignorance, and ignorance from the devil. And\nI thought, that since you spake of the pride of Mr. Badman before,\nwe should have something of these before we had done.\n\nWISE. Envy flows from ignorance indeed. And this Mr. Badman was so\nenvious an one, where he set against, that he would swell with it\nas a toad, as we say, swells with poison.[66] He whom he maligned,\nmight at any time even read envy in his face wherever he met with\nhim, or in whatever he had to do with him. His envy was so rank and\nstrong, that if it at any time turned its head against a man, it\nwould hardly ever be pulled in again; he would watch over that man\nto do him mischief, as the cat watches over the mouse to destroy\nit; yea, he would wait seven years, but he would have an opportunity\nto hurt him, and when he had it, he would make him feel the weight\nof his envy.\n\nEnvy is a devilish thing, the scripture intimates that none can\nstand before it: 'A stone is heavy, and the sand weighty; but a\nfool's wrath is heavier than them both. Wrath is cruel, and anger\nis outrageous; but who is able to stand before envy?' (Prov 27:3,4).\n\nThis envy, for the foulness of it, is reckoned among the foulest\nvillainies that are, as adultery, murder, drunkenness, revellings,\nwitchcrafts, heresies, seditions, &c. (Gal 5:19,20). Yea, it is\nso malignant a corruption, that it rots the very bones of him in\nwhom it dwells. 'A sound heart is the life of the flesh; but envy\nthe rottenness of the bones' (Prov 14:30).\n\nATTEN. This envy is the very father and mother of a great many\nhideous and prodigious wickednesses. I say, it is the very father\nand mother of them; it both begets them, and also nourishes them\nup, till they come to their cursed maturity in the bosom of him\nthat entertains them.\n\nWISE. You have given it a very right description, in calling of it\nthe father and mother of a great many other prodigious wickednesses;\nfor it is so venomous and vile a thing that it puts the whole\ncourse of nature out of order, and makes it fit for nothing but\nconfusion, and a hold for every evil thing: 'For where envying and\nstrife is, there is confusion, and every evil work' (James 3:16).\nWherefore, I say, you have rightly called it the very father\nand mother of a great many other sins. And now for our further\nedification, I will reckon up of some of the births of envy. 1.\nEnvy, as I told you before, it rotteth the very bones of him that\nentertains it. And, 2. As you have also hinted, it is heavier than\na stone, than sand; yea, and I will add, it falls like a millstone\nupon the head. Therefore, 3. It kills him that throws it, and him\nat whom it is thrown. 'Envy slayeth the silly one' (Job 5:2). That\nis, him in whom it resides, and him who is its object. 4. It was\nthat also that slew Jesus Christ himself; for his adversaries\npersecuted him through their envy (Matt 27:18; Mark 15:10). 5.\nEnvy was that, by virtue of which Joseph was sold by his brethren\ninto Egypt (Acts 7:9).\n\n6. It is envy that hath the hand in making of variance among God's\nsaints (Isa 11:13). 7. It is envy in the hearts of sinners, that\nstirs them up to trust God's ministers out of their coasts (Acts\n13:50, 14:6). 8. What shall I say? It is envy that is the very\nnursery of whisperings, debates, backbitings, slanders, reproaches,\nmurders, &c.\n\nIt is not possible to repeat all the particular fruits of this\nsinful root. Therefore, it is no marvel that Mr. Badman was such\nan ill-natured man, for the great roots of all manner of wickedness\nwere in him unmortified, unmaimed, untouched.\n\nATTEN. But it is a rare case, even this of Mr. Badman, that he\nshould never in all his life be touched with remorse for his\nill-spent life.\n\n\n\n\nCHAPTER XIII.\n\n[HE GETS DRUNK AND BREAKS HIS LEG--GOD'S JUDGMENTS UPON DRUNKARDS.]\n\nWISE. Remorse, I cannot say he ever had, if by remorse you mean\nrepentance for his evils. Yet twice I remember he was under some\ntrouble of mind about his condition. Once when he broke his leg\nas he came home drunk from the ale-house; and another time when he\nfell sick, and thought he should die. Besides these two times, I\ndo not remember any more.\n\nATTEN. Did he break his leg then?\n\nWISE. Yes; once as he came home drunk from the ale-house.\n\nATTEN. Pray how did he break it?\n\nWISE. Why upon a time he was at an ale-house, that wicked house\nabout two or three miles from home, and having there drank hard\nthe greatest part of the day, when night was come, he would stay\nno longer, but calls for his horse, gets up and like a madman,\nas drunken persons usually ride, away he goes, as hard as horse\ncould lay legs to the ground. Thus he rid, till coming to a dirty\nplace, where his horse flouncing in, fell, threw his master, and\nwith his fall broke his leg. So there he lay. But you would not\nthink how he swore at first. But after a while, he coming to\nhimself, and feeling by his pain, and the uselessness of his leg,\nwhat case he was in, and also fearing that this bout might be his\ndeath; he began to cry out after the manner of such, Lord help\nme, Lord have mercy upon me, good God deliver me, and the like.\nSo there he lay, till some came by, who took him up, carried him\nhome, where he lay for some time, before he could go abroad again.\n\nATTEN. And then you say he called upon God.\n\nWISE. He cried out in his pain, and would say, O God, and, O\nLord, help me. But whether it was that his sin might be pardoned,\nand his soul saved, or whether to be rid of his pain, I will\nnot positively determine; though I fear it was but for the last;\nbecause when his pain was gone, and he had got hopes of mending,\neven before he could go abroad, he cast off prayer, and began\nhis old game; to wit, to be as bad as he was before.[67] He then\nwould send for his old companions; his sluts also would come to his\nhouse to see him, and with them he would be, as well as he could\nfor his lame leg, as vicious as they could be for their hearts.\n\nATTEN. It was a wonder he did not break his neck.\n\nWISE. His neck had gone instead of his leg, but that God was\nlong-suffering towards him; he had deserved it ten thousand times\nover. There have been many, as I have heard, and as I have hinted\nto you before, that have taken their horses when drunk as he; but\nthey have gone from the pot to the grave; for they have broken\ntheir necks betwixt the ale-house and home. One hard by us also\ndrunk himself dead; he drank, and died in his drink.\n\nATTEN. It is a sad thing to die drunk.\n\nWISE. So it is; but yet I wonder that no more do so. For considering\nthe heinousness of that sin, and with how many others sins it is\naccompanied, as with oaths, blasphemies, lies, revellings, whorings,\nbrawlings, &c., it is a wonder to me that any that live in that\nsin should escape such a blow from Heaven, that should tumble them\ninto their graves. Besides, when I consider also how, when they\nare as drunk as beasts, they, without all fear of danger, will ride\nlike bedlams and madmen, even as if they did dare God to meddle\nwith them if he durst, for their being drunk. I say, I wonder\nthat he doth not withdraw his protecting providences from them,\nand leave them to those dangers and destructions that by their sin\nthey have deserved, and that by their bedlam madness they would\nrush themselves into. Only I consider again, that he has appointed\na day wherein he will reckon with them, and doth also commonly\nmake examples of some, to show that he takes notice of their sin,\nabhors their way, and will count with them for it at the set time\n(Acts 17:30,31).\n\nATTEN. It is worthy of our remark, to take notice how God, to show\nhis dislike of the sins of men, strikes some of them down with a\nblow; as the breaking of Mr. Badman's leg, for doubtless that was\na stroke from heaven.\n\nWISE. It is worth our remark, indeed. It was an open stroke, it\nfell upon him while he was in the height of his sin; and it looks\nmuch like to that in Job--'Therefore he knoweth their works, and\noverturneth them in the night, so that they are destroyed. He\nstriketh them as wicked men in the open sight of others.' Or, as\nthe margin reads it, 'in the place of beholders' (Job 34:25,26).\nHe lays them, with his stroke, in the place of beholders. There\nwas Mr. Badman laid; his stroke was taken notice of by every one,\nhis broken leg was at this time the town talk. Mr. Badman has broken\nhis leg, says one. How did he break it? says another. As he came\nhome drunk from such an ale-house, said a third. A judgment of God\nupon him, said a fourth. This his sin, his shame, and punishment,\nare all made conspicuous to all that are about him. I will here\ntell you another story or two.\n\nI have read, in Mr. Clark's Looking-glass for Sinners, that upon\na time a certain drunken fellow boasted in his cups that there was\nneither heaven nor hell; also he said he believed that man had no\nsoul, and that, for his own part, he would sell his soul to any\nthat would buy it. Then did one of his companions buy it of him\nfor a cup of wine, and presently the devil, in man's shape, bought\nit of that man again at the same price; and so, in the presence\nof them all, laid hold on the soul-seller, and carried him away\nthrough the air, so that he was never more heard of.[68]\n\nHe tells us also, that there was one at Salisbury, in the midst\nof his health, drinking and carousing in a tavern; and he drank a\nhealth to the devil, saying that if the devil would not come and\npledge him, he would not believe that there was either God or\ndevil. Whereupon his companions, stricken with fear, hastened out\nof the room; and presently after, hearing a hideous noise, and\nsmelling a stinking savour, the vintner ran up into the chamber;\nand coming in he missed his guest, and found the window broken,\nthe iron bar in it bowed, and all bloody. But the man was never\nheard of afterwards.[69]\n\nAgain, he tells us of a bailiff of Hedley, who, upon a Lord's day,\nbeing drunk at Melford, got upon his horse, to ride through the\nstreets, saying that his horse would carry him to the devil. And\npresently his horse threw him, and broke his neck. These things\nare worse than the breaking of Mr. Badman's leg; and should be a\ncaution to all of his friends that are living, lest they also fall\nby their sin into these sad judgments of God.\n\nBut, as I said, Mr. Badman quickly forgot all; his conscience\nwas choked before his leg was healed. And, therefore, before he\nwas well of the fruit of one sin, he tempts God to send another\njudgment to seize upon him. And so he did quickly after. For not\nmany months after his leg was well, he had a very dangerous fit\nof sickness, insomuch that now he began to think he must die in\nvery deed.\n\n\n\n\nCHAPTER XIV.\n\n[HIS PRETENDED REPENTINGS AND PROMISES OF REFORM WHEN DEATH GRIMLY\nSTARES AT HIM.]\n\nATTEN. Well, and what did he think and do then?\n\nWISE. He thought he must go to hell; that I know, for he could\nnot forbear but say so. To my best remembrance, he lay crying out\nall one night for fear; and at times he would so tremble that he\nwould make the very bed shake under him. But O! how the thoughts\nof death, of hell-fire, and of eternal judgment, did then wrack\nhis conscience. Fear might be seen in his face, and in his tossings\nto and fro; it might also be heard in his words, and be understood\nby his heavy groans. He would often cry, I am undone, I am undone;\nmy vile life has undone me!\n\nATTEN. Then his former atheistical thoughts and principles were\ntoo weak now to support him from the fears of eternal damnation.\n\nWISE. Ay! they were too weak indeed. They may serve to stifle\nconscience, when a man is in the midst of his prosperity; and to\nharden the heart against all good counsel, when a man is left of\nGod, and given up to his reprobate mind. But, alas, atheistical\nthoughts, notions, and opinions must shrink and melt away, when\nGod sends, yea, comes with sickness to visit the soul of such a\nsinner for his sin. There was a man dwelt about twelve miles off\nfrom us, that had so trained up himself in his atheistical notions,\nthat at last he attempted to write a book against Jesus Christ,\nand against the Divine authority of the scriptures. But I think\nit was not printed. Well, after many days, God struck him with\nsickness, whereof he died. So, being sick, and musing upon his\nformer doings, the book that he had written came into his mind,\nand with it such a sense of his evil in writing of it, that it\ntore his conscience as a lion would tear a kid. He lay, therefore,\nupon his deathbed in sad case, and much affliction of conscience;\nsome of my friends also went to see him; and as they were in his\nchamber one day, he hastily called for pen, ink, and paper; which\nwhen it was given him, he took it and writ to this purpose:--I,\nsuch a one, in such a town, must go to hell-fire, for writing a\nbook against Jesus Christ, and against the Holy Scriptures. And\nwould also have leaped out of the window of his house, to have\nkilled himself, but was by them prevented of that; so he died in\nhis bed, such a death as it was. It will be well if others take\nwarning by him.[70]\n\nATTEN. This is a remarkable story.\n\nWISE. It is as true as remarkable. I had it from them that I dare\nbelieve, who also themselves were eye and ear witnesses; and also\nthat catched him in their arms, and saved him, when he would have\nleaped out of his chamber window, to have destroyed himself!\n\nATTEN. Well, you have told me what were Mr. Badman's thoughts now,\nbeing sick, of his condition; pray tell me also what he then did\nwhen he was sick?\n\nWISE. Did! he did many things which, I am sure, he never thought\nto have done; and which, to be sure, was not looked for of his\nwife and children. In this fit of sickness, his thoughts were\nquite altered about his wife; I say his thoughts, so far as could\nbe judged by his words and carriages to her. For now she was his\ngood wife, his godly wife, his honest wife, his duck and dear,\nand all. Now he told her that she had the best of it; she having\na good life to stand by her, while his debaucheries and ungodly\nlife did always stare him in the face. Now he told her the counsel\nthat she often gave him was good; though he was so bad as not to\ntake it.\n\nNow he would hear her talk to him, and he would lie sighing by her\nwhile she so did. Now he would bid her pray for him, that he might\nbe delivered from hell. He would also now consent that some of\nher good ministers might come to him to comfort him; and he would\nseem to show them kindness when they came, for he would treat them\nkindly with words, and hearken diligently to what they said; only\nhe did not care that they should talk much of his ill-spent life,\nbecause his conscience was clogged with that already. He cared not\nnow to see his old companions, the thoughts of them were a torment\nto him; and now he would speak kindly to that child of his that\ntook after its mother's steps, though he could not at all abide\nit before.\n\nHe also desired the prayers of good people, that God of his mercy\nwould spare him a little longer; promising that if God would but\nlet him recover this once, what anew, what a penitent man he would\nbe toward God, and what a loving husband he would be to his wife;\nwhat liberty he would give her, yea, how he would go with her\nhimself, to hear her ministers, and how they should go hand in\nhand in the way to heaven together.\n\nATTEN. Here was a fine show of things; I'll warrant you, his wife\nwas glad for this.\n\nWISE. His wife! ay, and a many good people besides. It was noised\nall over the town what a great change there was wrought upon Mr.\nBadman; how sorry he was for his sins, how he began to love his\nwife, how he desired good men should pray to God to spare him; and\nwhat promises he now made to God, in his sickness, that if ever\nhe should raise him from his sick bed to health again, what a new\npenitent man he would be towards God, and what a loving husband to\nhis good wife. Well, ministers prayed, and good people rejoiced,\nthinking verily that they now had gotten a man from the devil;\nnay, some of the weaker sort did not stick to say that God had\nbegun a work of grace in his heart; and his wife, poor woman, you\ncannot think how apt she was to believe it so; she rejoiced, and\nshe hoped as she would have it. But, alas! alas! in little time\nthings all proved otherwise.\n\nAfter he had kept his bed a while, his distemper began to abate,\nand he to feel himself better; so he in a little time was so finely\nmended, that he could walk about the house, and also obtained a\nvery fine stomach to his food; and now did his wife and her good\nfriends stand gaping to see Mr. Badman fulfil his promise of\nbecoming new towards God, and loving to his wife; but the contrary\nonly showed itself. For, so soon as ever he had hopes of mending,\nand found that his strength began to renew, his trouble began to\ngo off his heart, and he grew as great a stranger to his frights\nand fears, as if he never had them.\n\n\n\n\nCHAPTER XV.\n\n[DEATH LEAVES HIM FOR A SEASON, AND HE RETURNS TO HIS SIN LIKE A\nSOW THAT HAS BEEN WASHED TO HER WALLOWING IN THE MIRE.]\n\nBut verily, I am apt to think that one reason of his no more\nregarding or remembering of his sick-bed fears, and of being no\nbetter for them was some words that the doctor that supplied him\nwith physic said to him when he was mending. For as soon as Mr.\nBadman began to mend, the doctor comes and sits him down by him in\nhis house, and there fell into discourse with him about the nature\nof his disease; and among other things they talked of Badman's\ntrouble, and how he would cry out, tremble, and express his fears\nof going to hell when his sickness lay pretty hard upon him. To\nwhich the doctor replied, that those fears and outcries did arise\nfrom the height of his distemper; for that disease was often\nattended with lightness of the head, by reason the sick party\ncould not sleep, and for that the vapours disturbed the brain: but\nyou see, Sir, quoth he, that so soon as you got sleep and betook\nyourself to rest, you quickly mended, and your head settled, and\nso those frenzies left you. And it was so indeed, thought Mr.\nBadman; was my troubles only the effects of my distemper, and\nbecause ill vapours got up into my brain? Then surely, since my\nphysician was my saviour, my lust again shall be my god. So he\nnever minded religion more, but betook him again to the world, his\nlusts and wicked companions: and there was an end of Mr. Badman's\nconversion.\n\nATTEN. I thought, as you told me of him, that this would be the\nresult of the whole; for I discerned, by your relating of things,\nthat the true symptoms of conversion were wanting in him, and that\nthose that appeared to be anything like them, were only such as\nreprobates may have.\n\nWISE. You say right, for there wanted in him, when he was most\nsensible, a sense of the pollution of his nature; he only had\nguilt for his sinful actions, the which Cain, and Pharaoh, and\nSaul, and Judas, those reprobates, have had before him (Gen 4:13,14;\nExo 9:27; 1 Sam 15:24; Matt 27:3-5).\n\nBesides, the great things that he desired, were to be delivered\nfrom going to hell, and who would, willingly? and that his life\nmight be lengthened in this world. We find not, by all that he said\nor did, that Jesus Christ the Saviour was desired by him, from a\nsense of his need of his righteousness to clothe him, and of his\nSpirit to sanctify him. His own strength was whole in him, he saw\nnothing of the treachery of his own heart: for had he, he would\nnever have been so free to make promises to God of amendment. He\nwould rather have been afraid, that if he had mended, he should\nhave turned with the dog to his vomit, and have begged prayers of\nthe saints, and assistance from heaven upon that account, that he\nmight have been kept from doing so. It is true he did beg prayers\nof good people, and so did Pharaoh of Moses and Aaron, and Simon\nMagus of Simon Peter (Exo 9:28; Acts 8:24). His mind also seemed\nto be turned to his wife and child; but, alas! it was rather from\nconviction that God had given him concerning their happy estate\nover his, than for that he had any true love to the work of God\nthat was in them. True, some shows of kindness he seemed to have\nfor them, and so had rich Dives when in hell, to his five brethren\nthat were yet in the world: yea, he had such love as to wish them\nin heaven, that they might not come thither to be tormented (Luke\n16:27,28).\n\nATTEN. Sick-bed repentance is seldom good for anything.\n\nWISE. You say true, it is very rarely good for anything indeed.\nDeath is unwelcome to nature, and usually when sickness and death\nvisit the sinner; the first taking of him by the shoulder, and\nthe second standing at the bed-chamber door to receive him; then\nthe sinner begins to look about him, and to bethink with himself,\nthese will have me away before God; and I know that my life has\nnot been as it should, how shall I do to appear before God! Or\nif it be more the sense of the punishment, and the place of the\npunishment of sinners, that also is starting to a defiled conscience,\nnow roused by death's lumbering at the door. And hence usually is\nsick-bed repentance, and the matter of it; to wit, to be saved from\nhell, and from death, and that God will restore again to health\ntill they mend, concluding that it is in their power to mend, as\nis evident by their large and lavishing promises to do it. I have\nknown many that, when they have been sick, have had large measures\nof this kind of repentance, and while it has lasted, the noise\nand sound thereof has made the town to ring again. But, alas! how\nlong has it lasted? ofttimes scarce so long as until the party now\nsick has been well. It has passed away like a mist or a vapour,\nit has been a thing of no continuance. But this kind of repentance\nis by God compared to the howling of a dog. 'And they have not\ncried unto me with their heart, when they howled upon their beds'\n(Hosea 7:14).\n\nATTEN. Yet one may see by this the desperateness of man's heart;\nfor what is it but desperate wickedness to make promise to God\nof amendment, if he will but spare them; and yet, so soon as they\nare recovered, or quickly after, fall to sin as they did before,\nand never to regard their promise more.\n\nWISE. It is a sign of desperateness indeed; yea, of desperate\nmadness (Deut 1:34,35). For, surely, they must needs think that\nGod took notice of their promise, that he heard the words that\nthey spake, and that he hath laid them up against the time to\ncome; and will then bring out, and testify to their faces, that\nthey flattered him with their mouth, and lied unto him with their\ntongue, when they lay sick, to their thinking, upon their death-bed,\nand promised him that if he would recover them they would repent\nand amend their ways (Psa 78:34-37). But thus, as I have told\nyou, Mr. Badman did. He made great promises that he would be a\nnew man, that he would leave his sins and become a convert, that\nhe would love, &c. his godly wife, &c. Yea, many fine words had\nMr. Badman in his sickness, but no good actions when he was well.\n\n\n\n\nCHAPTER XVI.\n\n[HIS PIOUS WIFE DIES BROKEN-HEARTED.--HER DEATH-BED CHARGE TO\nHER FAMILY.]\n\nATTEN. And how did his good wife take it, when she saw that he had\nno amendment, but that he returned with the dog to his vomit, to\nhis old courses again?\n\nWISE. Why, it broke her heart, it was a worse disappointment to\nher than the cheat that he gave her in marriage. At least she laid\nit more to heart, and could not so well grapple with it. You must\nthink that she had put up many a prayer to God for him before,\neven all the time that he had carried it so badly to her, and now,\nwhen he was so affrighted in his sickness, and so desired that\nhe might live and mend; poor woman, she thought that the time was\ncome for God to answer her prayers; nay, she did not let[71] with\ngladness, to whisper it out amongst her friends, that it was\nso: but when she saw herself disappointed by her husband turning\nrebel again, she could not stand up under it, but falls into a\nlanguishing distemper, and in a few weeks gave up the ghost.\n\nATTEN. Pray how did she die?\n\nWISE. Die! she died bravely; full of comfort of the faith of her\ninterest in Christ, and by him, of the world to come. She had many\nbrave expressions in her sickness, and gave to those that came to\nvisit her many signs of her salvation; the thoughts of the grave,\nbut especially of her rising again, were sweet thoughts to her.\nShe would long of death, because she knew it would be her friend.\nShe behaved herself like to some that were making of them ready\nto go meet their bridegroom. Now, said she, I am going to rest\nfrom my sorrows, my sighs, my tears, my mournings, and complaints:\nI have heretofore longed to be among the saints, but might by no\nmeans be suffered to go, but now I am going, and no man can stop\nme, to the great meeting, 'to the general assembly, and church of\nthe first born which are written in heaven' (Heb 12:22-24). There\nI shall have my heart's desire; there I shall worship without\ntemptation or other impediment; there I shall see the face of my\nJesus, whom I have loved, whom I have served, and who now I know\nwill save my soul. I have prayed often for my husband, that he\nmight be converted, but there has been no answer of God in that\nmatter. Are my prayers lost? are they forgotten? are they thrown\nover the bar? No: they are hanged upon the horns of the golden\naltar, and I must have the benefit of them myself, that moment\nthat I shall enter into the gates, in at which the righteous nation\nthat keepeth truth shall enter: I say, I shall have the benefit\nof them. I can say as holy David; I say, I can say of my husband,\nas he could of his enemies: 'As for me, when they were sick, my\nclothing was sackcloth; I humbled my soul with fasting, and my\nprayer returned into mine own bosom' (Psa 35:13). My prayers are\nnot lost, my tears are yet in God's bottle; I would have had a\ncrown, and glory for my husband, and for those of my children that\nfollow his steps; but so far as I can see yet, I must rest in the\nhope of having all myself.\n\nATTEN. Did she talk thus openly?\n\nWISE. No: this she spake but to one or two of her most intimate\nacquaintance, who were permitted to come and see her, when she\nlay languishing upon her death-bed.\n\nATTEN. Well, but pray go on in your relation, this is good; I am\nglad to hear it, this is as a cordial to my heart while we sit\nthus talking under this tree.\n\nWISE. When she drew near her end, she called for her husband,\nand when he was come to her she told him that now he and she must\npart, and, said she, God knows, and thou shalt know, that I have\nbeen a loving, faithful wife unto thee; my prayers have been many\nfor thee; and as for all the abuses that I have received at thy\nhand, those I freely and heartily forgive, and still shall pray\nfor thy conversion, even as long as I breathe in this world. But\nhusband, I am going thither, where no bad man shall come, and if\nthou dost not convert, thou wilt never see me more with comfort;\nlet not my plain words offend thee; I am thy dying wife, and of\nmy faithfulness to thee, would leave this exhortation with thee;\nbreak off thy sins, fly to God for mercy while mercy's gate stands\nopen; remember that the day is coming, when thou, though now lusty\nand well, must lie at the gates of death as I do; and what wilt\nthou then do, if thou shalt be found with a naked soul, to meet\nwith the cherubims with their flaming swords? Yea, what wilt thou\nthen do, if death and hell shall come to visit thee, and thou in\nthy sins, and under the curse of the law?\n\nATTEN. This was honest and plain; but what said Mr. Badman to her?\n\nWISE. He did what he could to divert her talk, by throwing in other\nthings; he also showed some kind of pity to her now, and would\nask her what she would have? and with various kind of words put\nher out of her talk; for when she saw that she was not regarded,\nshe fetched a deep sigh, and lay still. So he went down, and then\nshe called for her children, and began to talk to them. And first\nshe spake to those that were rude, and told them the danger of\ndying before they had grace in their hearts. She told them also\nthat death might be nearer them than they were aware of; and bid\nthem look when they went through the churchyard again, if there\nwere not little graves there. And, ah children, said she, will\nit not be dreadful to you if we only shall meet at the day of\njudgment, and then part again, and never see each other more? And\nwith that she wept, the children also wept: so she held on her\ndiscourse. Children, said she, I am going from you; I am going to\nJesus Christ, and with him there is neither sorrow, nor sighing,\nnor pain, nor tears, nor death (Rev 7:16, 21:3,4). Thither would\nI have you go also, but I can neither carry you nor fetch you\nthither; but if you shall turn from your sins to God, and shall\nbeg mercy at his hands by Jesus Christ, you shall follow me,\nand shall, when you die, come to the place where I am going, that\nblessed place of rest; and then we shall be for ever together,\nbeholding the face of our Redeemer, to our mutual and eternal\njoy. So she bid them remember the words of a dying mother when she\nwas cold in her grave, and themselves were hot in their sins, if\nperhaps her words might put check to their vice, and that they\nmight remember and turn to God.\n\nThen they all went down but her darling, to wit, the child that she\nhad most love for, because it followed her ways. So she addressed\nherself to that. Come to me, said she, my sweet child, thou art the\nchild of my joy; I have lived to see thee a servant of God; thou\nshalt have eternal life. I, my sweet heart,[72] shall go before,\nand thou shalt follow after, if thou shalt 'hold the beginning\nof thy confidence stedfast unto the end' (Heb 3:14). When I am\ngone, do thou still remember my words. Love thy Bible, follow my\nministers, deny ungodliness still, and if troublesome times shalt\ncome, set a higher price upon Christ, his word, and ways, and the\ntestimony of a good conscience, than upon all the world besides.[73]\nCarry it kindly and dutifully to thy father, but choose none of\nhis ways. If thou mayest go to service, choose that rather than\nto stay at home; but then be sure to choose a service where thou\nmayest be helped forwards in the way to heaven; and that thou mayest\nhave such a service, speak to my minister, he will help thee, if\npossible, to such a one.\n\nI would have thee also, my dear child, to love thy brothers and\nsisters, but learn none of their naughty tricks. 'Have no fellowship\nwith the unfruitful works of darkness, but rather reprove them'\n(Eph 5:11). Thou hast grace, they have none; do thou therefore\nbeautify the way of salvation before their eyes, by a godly life\nand conformable conversation to the revealed will of God, that thy\nbrothers and sisters may see and be the more pleased with the good\nways of the Lord. If thou shalt live to marry, take heed of being\nserved as I was; that is, of being beguiled with fair words and\nthe flatteries of a lying tongue. But first be sure of godliness,\nyea, as sure as it is possible for one to be in this world. Trust\nnot thine own eyes, nor thine own judgment, I mean as to that\nperson's godliness that thou art invited to marry. Ask counsel of\ngood men, and do nothing therein, if he lives, without my minister's\nadvice. I have also myself desired him to look after thee. Thus\nshe talked to her children, and gave them counsel; and after she\nhad talked to this a little longer, she kissed it, and bid it go\ndown.\n\nWell, in short, her time drew on, and the day that she must die.\nSo she died, with a soul full of grace, a heart full of comfort,\nand by her death ended a life full of trouble. Her husband made\na funeral for her, perhaps because he was glad he was rid of her,\nbut we will leave that to the manifest at judgment.\n\nATTEN. This woman died well. And now we are talking of the dying\nof Christians, I will tell you a story of one that died some time\nsince in our town. The man was a godly old Puritan, for so the\ngodly were called in time past. This man, after a long and godly\nlife, fell sick, of the sickness whereof he died. And as he lay\ndrawing on, the woman that looked to him thought she heard music,\nand that the sweetest that ever she heard in her life, which also\ncontinued until he gave up the ghost. Now when his soul departed\nfrom him the music seemed to withdraw, and to go further and\nfurther off from the house, and so it went until the sound was\nquite gone out of hearing.\n\nWISE. What do you think that might be?\n\nATTEN. For ought I know the melodious notes of angels, that were\nsent of God to fetch him to heaven.\n\nWISE. I cannot say but that God goes out of his ordinary road\nwith us poor mortals sometimes. I cannot say this of this woman,\nbut yet she had better music in her heart than sounded in this\nwoman's ears.\n\nATTEN. I believe so; but pray tell me, did any of her other children\nhearken to her words, so as to be bettered in their souls thereby?\n\nWISE. One of them did, and became a very hopeful young man. But\nfor the rest I can say nothing.\n\nATTEN. And what did Badman do after his wife was dead?\n\nWISE. Why, even as he did before; he scarce mourned a fortnight\nfor her, and his mourning then was, I doubt, more in fashion than\nin heart.\n\nATTEN. Would he not sometimes talk of his wife when she was dead?\n\nWISE. Yes, when the fit took him, and could commend her too\nextremely, saying she was a good, godly, virtuous woman. But this\nis not a thing to be wondered at. It is common with wicked men to\nhate God's servants while alive, and to commend them when they are\ndead. So served the Pharisees the prophets. Those of the prophets\nthat were dead they commended, and those of them that were alive\nthey condemned. (Matt 23).\n\n\n\n\nCHAPTER XVII.\n\n[HE IS TRICKED INTO A SECOND MARRIAGE BY A WOMAN AS BAD AS\nHIMSELF.]\n\nATTEN. But did not Mr. Badman marry again quickly?\n\nWISE. No, not a good while after; and when he was asked the reason\nhe would make this slighty answer, Who would keep a cow of their\nown that can have a quart of milk for a penny? Meaning, who would\nbe at the charge to have a wife that can have a whore when he\nlisteth? So villainous, so abominable did he continue after the\ndeath of his wife. Yet at last there as one was too hard for him.\nFor getting of him to her upon a time, and making of him sufficiently\ndrunk, she was so cunning as to get a promise of marriage of him,\nand so held him to it, and forced him to marry her. And she, as the\nsaying is, was as good as he at all his vile and ranting tricks.\nShe had her companions as well as he had his, and she would meet\nthem too at the tavern and ale-house more commonly than he was aware\nof. To be plain, she was a very whore, and had as great resort\ncame to her, where time and place was appointed, as any of them\nall. Ay, and he smelt it too, but could not tell how to help it.\nFor if he began to talk, she could lay in his dish the whores that\nshe knew he haunted, and she could fit him also with cursing and\nswearing, for she would give him oath for oath, and curse for\ncurse.\n\nATTEN. What kind of oaths would she have?\n\nWISE. Why, damn her, and sink her, and the like.\n\nATTEN. These are provoking things.\n\nWISE. So they are; but God doth not altogether let such things\ngo unpunished in this life. Something of this I have showed you\nalready, and will here give you one or two instances more.\n\nThere lived, saith one, in the year 1551, in a city of Savoy, a\nman who was a monstrous curser and swearer, and though he was\noften admonished and blamed for it, yet would he by no means mend\nhis manners. At length a great plague happening in the city, he\nwithdrew himself [with his wife and a kinswoman] into a garden,\nwhere being again admonished to give over his wickedness, he\nhardened his heart more, swearing, blaspheming God, and giving\nhimself to the devil. And immediately the devil snatched him up\nsuddenly, his wife and kinswoman looking on, and carried him quite\naway. The magistrates, advertised hereof, went to the place and\nexamined the women, who justified the truth of it.\n\nAlso at Oster, in the duchy of Magalapole, saith Mr. Clark, a\nwicked woman used in her cursing to give herself body and soul\nto the devil, and being reproved for it, still continued the\nsame; till, being at a wedding-feast, the devil came in person,\nand carried her up into the air, with most horrible outcries and\nroarings; and in that sort carried her round about the town, that\nthe inhabitants were ready to die for fear. And by and by he tore\nher in four pieces, leaving her four quarters in four several\nhighways; and then brought her bowels to the marriage-feast, and\nthrew them upon the table before the mayor of the town, saying,\nBehold these dishes of meat belong to thee, whom the like destruction\nwaiteth for if thou dost not amend thy wicked life.\n\nATTEN. Though God forbears to deal thus with all men that thus rend\nand tear his name, and that immediate judgments do not overtake\nthem, yet he makes their lives by other judgments bitter to them,\ndoes he not?\n\nWISE. Yes, yes, and for proof, I need go no farther than to this\nBadman and his wife; for their railing, and cursing, and swearing\nended not in words. They would fight and fly at each other, and\nthat like cats and dogs. But it must be looked upon as the hand\nand judgment of God upon him for his villainy; he had an honest\nwoman before, but she would not serve his turn, and therefore\nGod took her away, and gave him one as bad as himself. Thus that\nmeasure that he meted to his first wife, this last did mete to\nhim again. And this is a punishment wherewith sometimes God will\npunish wicked men. So said Amos to Amaziah, 'Thy wife shall be a\nharlot in the city' (Amos 7:17). With this last wife Mr. Badman\nlived a pretty while; but, as I told you before, in a most sad and\nhellish manner. And now he would bewail his first wife's death;\nnot of love that he had to her godliness, for that he could never\nabide, but for that she used always to keep home, whereas this\nwould go abroad; his first wife was also honest, and true to that\nrelation, but this last was a whore of her body. The first woman\nloved to keep things together, but this last would whirl them\nabout as well as he. The first would be silent when he chid, and\nwould take it patiently when he abused her; but this would give\nhim word for word, blow for blow, curse for curse; so that now Mr.\nBadman had met with his match. God had a mind to make him see the\nbaseness of his own life in the wickedness of his wife's. But all\nwould not do with Mr. Badman, he would be Mr. Badman still. This\njudgment did not work any reformation upon him, no, not to God\nnor man.\n\nATTEN. I warrant you that Mr. Badman thought when his wife was\ndead, that next time he would match far better.\n\nWISE. What he thought I cannot tell, but he could not hope for\nit in this match. For here he knew himself to be catched, he knew\nthat he was by this woman entangled, and would therefore have\ngone back again, but could not. He knew her, I say, to be a whore\nbefore, and therefore could not promise himself a happy life with\nher. For he or she that will not be true to their own soul, and\ntherefore could not expect she should be true to him. But Solomon\nsays, 'A whore is a deep ditch,' and Mr. Badman found it true.\nFor when she had caught him in her pit, she would never leave him\ntill she had got him to promise her marriage; and when she had\ntaken him so far, she forced him to marry indeed. And after that,\nthey lived that life that I have told you.\n\nATTEN. But did not the neighbours take notice of this alteration\nthat Mr. Badman had made?\n\nWISE. Yes; and many of his neighbours, yea, many of those that\nwere carnal said, It is a righteous judgment of God upon him for\nhis abusive carriage and language to his other wife: for they were\nall convinced that she was a virtuous woman, and that he, vile\nwretch, had killed her, I will not say with, but with the want of\nkindness.\n\n\n\n\nCHAPTER XVIII.\n\n[HE PARTS FROM HIS WIFE--DISEASES ATTACK HIM UNDER CAPTAIN\nCONSUMPTION, HE ROTS AWAY, AND DIES IN SINFUL SECURITY.]\n\nATTEN. And how long, I pray, did they live thus together.\n\nWISE. Some fourteen or sixteen years, even until, though she also\nbrought something with her, they had sinned all away, and parted\nas poor as howlets. And, in reason, how could it be otherwise?\nhe would have his way, and she would have hers; he among his\ncompanions, and she among hers; he with his whores, and she with\nher rogues; and so they brought their[74] noble to ninepence.\n\nATTEN. Pray of what disease did Mr. Badman die, for now I perceive\nwe are come up to his death?\n\nWISE. I cannot so properly say that he died of one disease, for\nthere were many that had consented, and laid their heads together\nto bring him to his end. He was dropsical, he was consumptive, he\nwas surfeited, was gouty, and, as some say, he had a tang of the\npox in his bowels. Yet the captain of all these men of death that\ncame against him to take him away, was the consumption, for it\nwas that that brought him down to the grave.[75]\n\nATTEN. Although I will not say but the best men may die of a\nconsumption, a dropsy, or a surfeit; yea, that these may meet upon\na man to end him; yet I will say again, that many times these\ndiseases come through man's inordinate use of things. Much drinking\nbrings dropsies, consumptions, surfeits, and many other diseases;\nand I doubt that Mr. Badman's death did come by his abuse of\nhimself in the use of lawful and unlawful things. I ground this\nmy sentence upon that report of his life that you at large have\ngiven me.\n\nWISE. I think verily that you need not call back your sentence; for\nit is thought by many that by his cups and his queans he brought\nhimself to this his destruction: he was not an old man when he\ndied, nor was he naturally very feeble, but strong and of a healthy\ncomplexion. Yet, as I said, he moultered away, and went, when he\nset agoing, rotten to his grave. And that which made him stink when\nhe was dead, I mean, that made him stink in his name and fame,\nwas, that he died with a spice of the foul disease upon him. A man\nwhose life was full of sin, and whose death was without repentance.\n\nATTEN. These were blemishes sufficient to make him stink indeed.\n\nWISE. They were so, and they did do it. No man could speak well\nof him when he was gone. His name rotted above ground, as his\ncarcase rotted under. And this is according to the saying of the\nwise man, 'The memory of the just is blessed, but the name of the\nwicked shall rot' (Prov 10:7).\n\nThis text, in both the parts of it, was fulfilled upon him and\nthe woman that he married first. For her name still did flourish,\nthough she had been dead almost seventeen years; but his began to\nstink and rot before he had been buried seventeen days.\n\nATTEN. That man that dieth with a life full of sin, and with a\nheart void of repentance, although he should die of the most golden\ndisease, if there were any thing that might be so called, I will\nwarrant him his name shall stink, and that in heaven and earth.\n\nWISE. You say true; and therefore doth the name of Cain, Pharaoh,\nSaul, Judas, and the Pharisees, though dead thousands of years\nago, stink as fresh in the nostrils of the world as if they were\nbut newly dead.\n\nATTEN. I do fully acquiesce with you in this. But, Sir, since you\nhave charged him with dying impenitent, pray let me see how you\nwill prove it; not that I altogether doubt it, because you have\naffirmed it, but yet I love to have proof for what men say in such\nweighty matters.\n\nWISE. When I said he died without repentance, I meant so far as\nthose that knew him could judge, when they compared his life, the\nWord, and his death together.\n\nATTEN. Well said, they went the right way to find out whether he\nhad, that is, did manifest that he had repentance or no. Now then\nshow me how they did prove he had none.\n\nWISE. So I will. And first, this was urged to prove it. He had\nnot in all the time of his sickness a sight and sense of his sins,\nbut was as secure, and as much at quiet, as if he had never sinned\nin all his life.\n\nATTEN. I must needs confess that this is a sign he had none. For\nhow can a man repent of that of which he hath neither sight nor\nsense? But it is strange that he had neither sight nor sense of\nsin now, when he had such a sight and sense of his evil before;\nI mean when he was sick before.\n\nWISE. He was, as I said, as secure now as if he had been as sinless\nas an angel; though all men knew what a sinner he was, for he\ncarried his sins in his forehead. His debauched life was read and\nknown of all men; but his repentance was read and known of no man;\nfor, as I said, he had none. And for ought I know, the reason why\nhe had no sense of his sins now was, because he profited not by\nthat sense that he had of them before. He liked not to retain that\nknowledge of God then, that caused his sins to come to remembrance.\nTherefore God gave him up now to a reprobate mind, to hardness\nand stupidity of spirit; and so was that scripture fulfilled upon\nhim, 'He hath blinded their eyes' (Isa 6:10). And that, 'Let their\neyes be darkened that they may not see' (Rom 11:10). O, for a man\nto live in sin, and to go out of the world without repentance for\nit, is the saddest judgment that can overtake a man.\n\nATTEN. But, Sir, although both you and I have consented that\nwithout a sight and sense of sin there can be no repentance, yet\nthat is but our bare say so; let us therefore now see if by the\nscripture we can make it good.\n\nWISE. That is easily done. The three thousand that were converted\n(Acts 2), repented not till they had sight and sense of their\nsins. Paul repented not till he had sight and sense of his sins\n(Act 9). The jailer repented not till the had sight and sense of\nhis sins; nor could they (Act 16). For of what should a man repent?\nThe answer is, Of sin. What is it to repent of sin? The answer is,\nTo be sorry for it, to turn from it. But how can a man be sorry\nfor it, that has neither sight nor sense of it? (Psa 38:18). David\ndid not only commit sins, but abode impenitent for them, until\nNathan the prophet was sent from God to give him a sight and sense\nof them; and then, but not till then, he indeed repented of them\n(2 Sam 12). Job, in order to his repentance, cries unto God, 'Show\nme wherefore thou contendest with me?' (Job 10:2). And again, 'That\nwhich I see not teach thou me, I have borne chastisement, I will\nnot offend any more' (Job 34:32). That is, not in what I know, for\nI will repent of it; nor yet in what I know not, when thou shalt\nshow me it. Also Ephraim's repentance was after he was turned to\nthe sight and sense of his sins, and after he was instructed about\nthe evil of them (Jer 31:18-20).\n\nATTEN. These are good testimonies of this truth, and do, if matter\nof fact, with which Mr. Badman is charged, be true, prove indeed\nthat he did not repent, but as he lived so he died in his sin (Job\n20:11). For without repentance a man is sure to die in his sin;\nfor they will lie down in the dust with him, rise at the judgment\nwith him, hang about his neck like cords and chains when he standeth\nat the bar of God's tribunal (Prov 5:22). And go with him, too,\nwhen he goes away from the judgment-seat, with a 'Depart from me,\nye cursed, into everlasting fire, prepared for the devil and his\nangels' (Matt 25:41). And there shall fret and gnaw his conscience,\nbecause they will be to him a never-dying worm (Mark 9:44; Isa\n66:24).\n\nWISE. You say well, and I will add a word or two more to what I\nhave said. Repentance, as it is not produced without a sight and\nsense of sin, so every sight and sense of sin cannot produce it;\nI mean every sight and sense of sin cannot produce that repentance,\nthat is repentance unto salvation; repentance never to be repented\nof. For it is yet fresh before us, that Mr. Badman had a sight and\nsense of sin, in that fit of sickness that he had before, but it\ndied without procuring any such godly fruit; as was manifest by\nhis so soon returning with the dog to his vomit. Many people think\nalso that repentance stands in confession of sin only, but they\nare very much mistaken; for repentance, as was said before, is a\nbeing sorry for, and returning from transgression to God by Jesus\nChrist. Now, if this be true, that every sight and sense of sin\nwill not produce repentance, then repentance cannot be produced\nthere where there is no sight and sense of sin. That every sight\nand sense of sin will not produce repentance, to wit, the godly\nrepentance that we are speaking of, is manifest in Cain, Pharaoh,\nSaul, and Judas, who all of them had sense, great sense of sin,\nbut none of them repentance unto life.\n\nNow I conclude that Mr. Badman did die impenitent, and so a death\nmost miserable.\n\nATTEN. But pray now, before we conclude our discourse of Mr.\nBadman, give me another proof of his dying in his sins.\n\nWISE. Another proof is this, he did not desire a sight and sense\nof sins, that he might have repentance for them. Did I say he did\nnot desire it, I will add, he greatly desired to remain in his\nsecurity, and that I shall prove by that which follows. First, he\ncould not endure that any man now should talk to him of his sinful\nlife, and yet that was the way to beget a sight and sense of sin,\nand so of repentance from it, in his soul. But I say he could not\nendure such discourse. Those men that did offer to talk unto him\nof his ill-spent life, they were as little welcome to him, in\nthe time of his last sickness, as was Elijah when he went to meet\nwith Ahab as he went down to take possession of Naboth's vineyard.\n'Hast thou found me,' said Ahab, 'O mine enemy?' (1 Kings 21:17-21).\nSo would Mr. Badman say in his heart to and of those that thus\ndid come to him, though indeed they came even of love to convince\nhim of his evil life, that he might have repented thereof and have\nobtained mercy.\n\nATTEN. Did good men then go to see him in his last sickness?\n\nWISE. Yes. Those that were his first wife's acquaintance, they\nwent to see him, and to talk with him, and to him, if perhaps he\nmight now, at last, bethink himself and cry to God for mercy.\n\nATTEN. They did well to try now at last if they could save his\nsoul from hell. But pray how can you tell that he did not care\nfor the company of such?\n\nWISE. Because of the differing carriage that he had for them from\nwhat he had when his old carnal companions came to see him. When\nhis old companions came to see him he would stir up himself as\nmuch as he could, both by words, and looks, to signify they were\nwelcome to him; he would also talk with them freely and look\npleasantly upon them, though the talk of such could be none other\nbut such as David said carnal men would offer to him when they\ncame to visit him in his sickness. 'If he come to see me,' says\nhe, 'he speaketh vanity, his heart gathereth iniquity to itself'\n(Psa 41:6). But these kind of talks, I say, Mr. Badman better\nbrooked than he did the company of better men.\n\nBut I will more particularly give you a character of his carriage\nto good men, and good talk, when they came to see him. 1. When\nthey were come he would seem to fail in his spirits at the sight\nof them. 2. He would not care to answer them to any of those\nquestions that they would at times put to him, to feel what sense\nhe had of sin, death, hell, and judgment. But would either say\nnothing or answer them by way of evasion, or else by telling of\nthem he was so weak and spent that he could not speak much. 3.\nHe would never show forwardness to speak to or talk with them,\nbut was glad when they held their tongues. He would ask them\nno question about his state and another world, or how he should\nescape that damnation that he had deserved. 4. He had got\na haunt[76] at last to bid his wife and keeper, when these good\npeople attempted to come to see him, to tell them that he was\nasleep, or inclining to sleep, or so weak for want thereof that\nhe could not abide any noise. And so they would serve them time\nafter time, till at last they were discouraged from coming to\nsee him any more. 5. He was so hardened now in this time of his\nsickness, that he would talk, when his companions came unto him,\nto the disparagement of those good men, and of their good doctrine\ntoo, that of love did come to see him, and that did labour to\nconvert him. 6. When these good men went away from him he would\nnever say, Pray, when will you be pleased to come again, for\nI have a desire to more of your company and to hear more of your\ngood instruction? No, not a word of that, but when they were going\nwould scarce bid them drink,[77] or say, Thank you for your good\ncompany and good instruction. 7. His talk in his sickness with\nhis companions would be of the world, as trades, houses, lands,\ngreat men, great titles, great places, outward prosperity or outward\nadversity, or some such carnal thing. By all which I conclude\nthat he did not desire a sense and sight of his sin, that he might\nrepent and be saved.\n\nATTEN. It must needs be so as you say, if these things be true\nthat you have asserted of him. And I do the rather believe them,\nbecause I think you dare not tell a lie of the dead.\n\nWISE. I was one of them that went to him and that beheld his carriage\nand manner of way, and this is a true relation of it that I have\ngiven you.\n\nATTEN. I am satisfied. But pray, if you can, show me now, by the\nWord, what sentence of God doth pass upon such men.\n\nWISE. Why, the man that is thus averse to repentance, that desires\nnot to hear of his sins that he might repent and be saved, is said\nto be a man that saith unto God, 'Depart from me, for I desire not\nthe knowledge of thy ways' (Job 21:14). He is a man that says in\nhis heart and with his actions, 'I have loved strangers [sins]\nand after them will I go' (Jer 2:25). He is a man that shuts his\neyes, stops his ears, and that turneth his spirit against God (Zech\n7:11,12; Acts 28:26,27). Yea, he is the man that is at enmity with\nGod, and that abhors him with his soul.\n\nATTEN. What other sign can you give me that Mr. Badman died without\nrepentance?\n\nWISE. Why, he did never heartily cry to God for mercy all the time\nof his affliction. True, when sinking fits, stitches, or pains\ntook hold upon him, then he would say, as other carnal men used\nto do, Lord, help me; Lord, strengthen me; Lord, deliver me, and\nthe like. But to cry to God for mercy, that he did not, but lay,\nas I hinted before, as if he never had sinned.\n\nATTEN. That is another bad sign indeed, for crying to God for mercy\nis one of the first signs of repentance. When Paul lay repenting\nof his sin upon his bed, the Holy Ghost said of him, 'Behold\nhe prayeth' (Acts 9:11). But he that hath not the first signs of\nrepentance, it is a sign he hath none of the other, and so indeed\nnone at all. I do not say but there may be crying where there\nmay be no sign of repentance. 'They cried,' says David, 'unto the\nLord, but he answered them not'; but that he would have done if\ntheir cry had been the fruit of repentance (Psa 18:41). But, I say,\nif men may cry and yet have no repentance, be sure they have none\nthat cry not at all. It is said in Job, 'they cry not when he\nbindeth them' (Job 36:13); that is, because they have no repentance;\nno repentance, no cries; false repentance, false cries; true\nrepentance, true cries.\n\nWISE. I know that it is as possible for a man to forbear crying\nthat hath repentance, as it is for a man to forbear groaning that\nfeeleth deadly pain. He that looketh into the book of Psalms, where\nrepentance is most lively set forth even in its true and proper\neffects, shall their find that crying, strong crying, hearty\ncrying, great crying, and incessant crying, hath been the fruits\nof repentance; but none of this had this Mr. Badman, therefore he\ndied in his sins.\n\nThat crying is an inseparable effect of repentance, is seen in\nthese scriptures--'Have mercy upon me, O God; according unto the\nmultitude of thy tender mercies, blot out my transgressions' (Psa\n51:1). 'O Lord, rebuke me not in thine anger, neither chasten\nme in thy hot displeasure. Have mercy upon me, O Lord, for I am\nweak: O Lord, heal me, for my bones are vexed. My soul is also\nsore vexed, but thou, O Lord, how long? Return, O Lord, deliver\nmy soul: O save me for thy mercies' sake' (Psa 6:1-4). 'O Lord,\nrebuke me not in thy wrath, neither chasten me in thy hot displeasure;\nfor thine arrows stick fast in me, and thy hand presseth me sore.\nThere is no soundness in my flesh because of thine anger, neither\nis there any rest in my bones, because of my sin. For mine iniquities\nare gone over mine head; as a heavy burden they are too heavy for\nme. My wounds stink and are corrupt, because of my foolishness.\nI am troubled, I am bowed down greatly, I go mourning all the\nday long. My loins are filled with a loathsome disease, and there\nis no soundness in my flesh. I am feeble and sore broken; I have\nroared by reason of the disquietness of my heart' (Psa 38:1-8).\n\nI might give you a great number more of the holy sayings of good\nmen whereby they express how they were, what they felt, and whether\nthey cried or no when repentance was wrought in them. Alas, alas,\nit is as possible for a man, when the pangs of guilt are upon him,\nto forbear praying, as it is for a woman, when pangs of travail\nare upon her, to forbear crying. If all the world should tell me\nthat such a man hath repentance, yet if he is not a praying man\nI should not be persuaded to believe it.\n\nATTEN. I know no reason why you should, for there is nothing can\ndemonstrate that such a man hath it. But pray, Sir, what other\nsign have you by which you can prove that Mr. Badman died in his\nsins, and so in a state of damnation?\n\nWISE. I have this to prove it. Those who were his old and sinful\ncompanions in the time of his health, were those whose company\nand carnal talk he most delighted in in the time of his sickness.\nI did occasionally hint this before, but now I make it an argument\nof his want of grace, for where there is indeed a work of grace\nin the heart, that work doth not only change the heart, thoughts,\nand desires, but the conversation also; yea, conversation and\ncompany too. When Paul had a work of grace in his soul he essayed\nto join himself to the disciples. He was for his old companions\nin their abominations no longer. He was now a disciple, and was\nfor the company of disciples. 'And he was with them coming in and\ngoing out at Jerusalem' (Acts 9:27,28).\n\nATTEN. I thought something when I heard you make mention of it\nbefore. Thought I, this is a shrewd sign that he had not grace\nin his heart. Birds of a feather, thought I, will flock together.\nIf this man was one of God's children he would herd with God's\nchildren, his delight would be with and in the company of God's\nchildren. As David said, 'I am a companion of all them that fear\nthee, and of them that keep thy precepts' (Psa 119:63).\n\nWISE. You say well, for what fellowship hath he that believeth\nwith an infidel? And although it be true that all that join to\nthe godly are not godly, yet they that shall inwardly choose the\ncompany of the ungodly and open profane, rather than the company\nof the godly, as Mr. Badman did, surely are not godly men, but\nprofane. He was, as I told you, out of his element when good men\ndid come to visit him; but then he was where he would be, when\nhe had his vain companions about him. Alas! grace, as I said,\naltereth all, heart, life, company, and all; for by it the heart\nand man is made new. And a new heart and a new man must have objects\nof delight that are new, and like himself; 'Old things are passed\naway'; why? For 'all things are become new' (2 Cor 5:27). Now, if\nall things are become new, to wit, heart, mind, thoughts, desires,\nand delights, it followeth by consequence that the company must\nbe answerable; hence it is said, that they 'that believed were\ntogether'; that 'they went to their own company'; that they were\n'added to the church'; that they 'were of one heart and of one\nsoul'; and the like (Acts 2:44-47, 4:23,32). Now if it be objected\nthat Mr. Badman was sick, and so could not go to the godly, yet\nhe had a tongue in his head, and could, had he had a heart, have\nspoken to some to call or send for the godly to come to him. Yea,\nhe would have done so; yea, the company of all others, especially\nhis fellow-sinners, would, even in every appearance of them\nbefore him, have been a burden and a grief unto him. His heart\nand affection standing bent to good, good companions would have\nsuited him best. But his companions were his old associates, his\ndelight was in them, therefore his heart and soul were yet ungodly.\n\nATTEN. Pray, how was he when he drew near his end; for, I perceive,\nthat what you say of him now hath reference to him and to his\nactions at the beginning of his sickness? Then he could endure\ncompany and much talk; besides, perhaps then he thought he should\nrecover and not die, as afterwards he had cause to think, when he\nwas quite wasted with pining sickness, when he was at the grave's\nmouth. But how was he, I say, when he was, as we say, at the\ngrave's mouth, within a step of death, when he saw and knew, and\ncould not but know, that shortly he must die, and appear before\nthe judgment of God?\n\nWISE. Why, there was not any other alteration in him than what\nwas made by his disease upon his body. Sickness, you know, will\nalter the body, also pains and stitches will make men groan; but\nfor his mind he had no alteration there. His mind was the same,\nhis heart was the same. He was the self-same Mr. Badman still.\nNot only in name but conditions, and that to the very day of his\ndeath; yea, so far as could be gathered to the very moment in\nwhich he died.\n\nATTEN. Pray, how was he in his death? Was death strong upon him?\nor did he die with ease, quietly?\n\nWISE. As quietly as a lamb. There seemed not to be in it, to\nstanders by, so as a strong struggle of nature. And as for his\nmind, it seemed to be wholly at quiet. But, pray, why do you ask\nme this question?\n\nATTEN. Not for mine own sake, but for others. For there is such an\nopinion as this among the ignorant, that if a man dies, as they call\nit, like a lamb, that is, quietly, and without that consternation\nof mind that others show in their death, they conclude, and\nthat beyond all doubt, that such a one is gone to heaven, and is\ncertainly escaped the wrath to come.\n\n\n\n\nCHAPTER XIX.\n\n[FUTURE HAPPINESS NOT TO BE HOPED FROM A QUIET HARDENED DEATH.]\n\nWISE. There is no judgment to be made by a quiet death, of the\neternal state of him that so dieth. Suppose that one man should\ndie quietly, another should die suddenly, and a third should die\nunder great consternation of spirit, no man can judge of their\neternal condition by the manner of any of these kinds of deaths.\nHe that dies quietly, suddenly, or under consternation of spirit,\nmay go to heaven, or may go to hell; no man can tell whether a man\ngoes, by any such manner of death. The judgment, therefore, that\nwe make of the eternal condition of a man must be gathered from\nanother consideration, to wit, Did the man die in his sins? did\nhe die in unbelief? did he die before he was born again? then he\nhas gone to the devil and hell, though he died never so quietly.\nAgain, Was the man a good man? had he faith and holiness? was he\na lover and a worshipper of God by Christ according to his word?\nThen he is gone to God and heaven, how suddenly, or in what\nconsternation of mind soever he died. But Mr. Badman was naught,\nhis life was evil, his ways were evil, evil to his end. He therefore\nwent to hell and to the devil, how quietly soever he died.\n\nIndeed there is, in some cases, a judgment to be made of a man's\neternal condition by the manner of the death he dieth. As, suppose\nnow a man should murder himself, or live a wicked life, and after\nthat die in utter despair; these men, without doubt, do both\nof them go to hell. And here I will take an occasion to speak of\ntwo of Mr. Badman's brethren, for you know I told you before that\nhe had brethren, and of the manner of their death. One of them\nkilled himself, and the other, after a wicked life, died in utter\ndespair. Now, I should not be afraid to conclude of both these,\nthat they went by and through their death to hell.\n\nATTEN. Pray tell me concerning the first, how he made away with\nhimself?\n\nWISE. Why, he took a knife and cut his own throat, and immediately\ngave up the ghost and died. Now, what can we judge of such a man's\ncondition, since the scripture saith, 'No murderer hath eternal\nlife,' &c., but that it must be concluded that such a one is gone\nto hell. He was a murderer, self-murderer; and he is the worst\nmurderer, one that slays his own body and soul.[78] Nor do we find\nmention made of any but cursed ones that do such kind of deeds.\nI say, no mention made in Holy Writ of any others, but such that\nmurder themselves.\n\nAnd this is a sore judgment of God upon men, when God shall, for\nthe sins of such, give them up to be their own executioners, or\nrather to execute his judgment and anger upon themselves. And let\nme earnestly give this caution to sinners. Take heed, Sirs, break\noff your sins, lest God serves you as he served Mr. Badman's\nbrother; that is, lest he gives you up to be your own murderers.\n\nATTEN. Now you talk of this; I did once know a man, a barber, that\ntook his own razor and cut his own throat, and then put his head\nout of his chamber window, to show the neighbours what he had\ndone, and after a little while died.\n\nWISE. I can tell you a more dreadful thing than this; I mean as\nto the manner of doing the fact. There was, about twelve years\nsince, a man that lived at Brafield, by Northampton, named John\nCox, that murdered himself; the manner of his doing of it was thus.\nHe was a poor man, and had for some time been sick, and the time\nof his sickness was about the beginning of hay-time, and taking\ntoo many thoughts how he should live afterwards, if he lost his\npresent season of work, he fell into deep despair about the world,\nand cried out to his wife the morning before he killed himself,\nsaying, We are undone. But quickly after, he desired his wife to\ndepart the room, because, said he, I will see if I can get any\nrest; so she went out; but he, instead of sleeping, quickly took\nhis razor, and therewith cut up a great hole in his side, out of\nwhich he pulled and cut off some of his guts, and threw them, with\nthe blood, up and down the chamber. But this not speeding of him\nso soon as he desired, he took the same razor and therewith cut\nhis own throat. His wife, the hearing of him sigh and fetch his\nwind short, came again into the room to him, and seeing what he\nhad done, she ran out and called in some neighbours, who came to\nhim where he lay in a bloody manner, frightful to behold. Then\nsaid one of them to him, Ah! John, what have you done? Are you\nnot sorry for what you have done? He answered roughly, It is too\nlate to be sorry. Then, said the same person to him again, Ah!\nJohn, pray to God to forgive thee this bloody act of thine. At\nthe hearing of which exhortation he seemed much offended, and in\nan angry manner said, Pray! and with that flung himself away to\nthe wall, and so, after a few gasps, died desperately. When he\nhad turned him of his back to the wall, the blood ran out of his\nbelly as out of a bowl, and soaked quite through the bed to the\nboards, and through the chinks of the boards it ran pouring down\nto the ground. Some said that when the neighbours came to see him,\nhe lay groping with his hand in his bowels, reaching upward, as\nwas thought, that he might have pulled or cut out his heart. It\nwas said, also, that some of his liver had been by him torn out\nand cast upon the boards, and that many of his guts hung out of\nthe bed on the side thereof; but I cannot confirm all particulars;\nbut the general of the story, with these circumstances above\nmentioned, is true. I had it from a sober and credible person,\nwho himself was one that saw him in this bloody state, and that\ntalked with him, as was hinted before.\n\nMany other such dreadful things might be told you, but these\nare enough, and too many too, if God, in his wisdom, had thought\nnecessary to prevent them.\n\nATTEN. This is a dreadful story. And I would to God that it might\nbe a warning to others, to instruct them to fear before God, and\npray, lest he give them up to do as John Cox hath done. For surely\nself-murderers cannot go to heaven; and, therefore, as you have\nsaid, he that dieth by his own hands, is certainly gone to hell.\nBut speak a word or two of the other man you mentioned.\n\nWISE. What? of a wicked man dying in despair?\n\nATTEN. Yes, of a wicked man dying in despair.\n\nWISE. Well then. This Mr. Badman's other brother was a very wicked\nman, both in heart and life; I say in heart, because he was so\nin life, nor could anything reclaim him; neither good men, good\nbooks, good examples, nor God's judgments. Well, after he had\nlived a great while in his sins, God smote him with a sickness,\nof which he died. Now in his sickness his conscience began to be\nawakened, and he began to roar out of his ill-spent life, insomuch\nthat the town began to ring of him. Now, when it was noised about,\nmany of the neighbours came to see him, and to read by him, as is\nthe common way with some; but all that they could do, could not\nabate his terror, but he would lie in his bed gnashing of his\nteeth, and wringing of his wrists, concluding upon the damnation\nof his soul, and in that horror and despair he died; not calling\nupon God, but distrusting in his mercy, and blaspheming of his\nname.\n\nATTEN. This brings to my mind a man that a friend of mine told me\nof. He had been a wicked liver; so when he came to die, he fell\ninto despair; and having concluded that God had no mercy for him,\nhe addressed himself to the devil for favour, saying, Good devil,\nbe good unto me.\n\nWISE. This is almost like Saul, who being forsaken of God, went\nto the witch of Endor, and so to the devil for help (1 Sam 28).\nBut, alas, should I set myself to collect these dreadful stories,\nit would be easy in little time to present you with hundreds\nof them. But I will conclude as I began; they that are their own\nmurderers, or that die in despair, after they have lived a life\nof wickedness, do surely go to hell. And here I would put in\na caution. Every one that dieth under consternation of spirit;\nthat is, under amazement and great fear, do not therefore die in\ndespair. For a good man may have this for his bands in his death,\nand yet go to heaven and glory (Psa 73:4). For, as I said before,\nhe that is a good man, a man that hath faith and holiness, a lover\nand worshipper of God by Christ, according to his Word, may die in\nconsternation of spirit; for Satan will not be wanting to assault\ngood men upon their death-bed, but they are secured by the Word\nand power of God; yea, and are also helped, though with much agony\nof spirit, to exercise themselves in faith and prayer, the which\nhe that dieth in despair can by no means do. But let us return to\nMr. Badman, and enter further discourse of the manner of his death.\n\nATTEN. I think you and I are both of a mind; for just now I was\nthinking to call you back to him also. And pray now, since it is\nyour own motion to return again to him, let us discourse a little\nmore of his quiet and still death.\n\nWISE. With all my heart. You know we were speaking before of the\nmanner of Mr. Badman's death; how that he died still and quietly;\nupon which you made observation that the common people conclude,\nthat if a man dies quietly, and as they call it, like a lamb,\nhe is certainly gone to heaven; when, alas, if a wicked man died\nquietly, if a man that has all his days lived in notorious sin,\ndieth quietly; his quiet dying is so far off from being a sign\nof his being saved, that it is an uncontrollable proof of his\ndamnation. This was Mr. Badman's case, he lived wickedly even to\nthe last, and then went quietly out of the world; therefore Mr.\nBadman is gone to hell.\n\nATTEN. Well, but since you are upon it, and also so confident in\nit, to wit, that a man that lives a wicked life till he dies, and\nthen dies quietly, is gone to hell; let me see what show of proof\nyou have for this your opinion.\n\nWISE. My first argument is drawn from the necessity of repentance.\nNo man can be saved except he repents, nor can he repent that\nsees not, that knows not that he is a sinner; and he that knows\nhimself to be a sinner will, I will warrant him, be molested for\nthe time by that knowledge. this, as it is testified by all the\nscriptures, so it is testified by Christian experience. He that\nknows himself to be a sinner is molested, especially if that\nknowledge comes not to him until he is cast upon his death-bed;\nmolested, I say, before he can die quietly. Yea, he is molested,\ndejected, and cast down, he is also made to cry out, to hunger and\nthirst after mercy by Christ, and if at all he shall indeed come\nto die quietly, I mean with that quietness that is begotten by\nfaith and hope in God's mercy, to the which Mr. Badman and his\nbrethren were utter strangers, his quietness is distinguished by\nall judicious observers by what went before it, by what it flows\nfrom, and also by what is the fruit thereof.\n\nI must confess I am no admirer of sick-bed repentance, for I think\nverily it is seldom good of any thing. But I say, he that hath\nlived in sin and profaneness all his days, as Mr. Badman did,\nand yet shall die quietly, that is, without repentance steps in\nbetwixt his life and death, he is assuredly gone to hell, and is\ndamned.\n\nATTEN. This does look like an argument indeed; for repentance must\ncome, or else we must go to hell-fire; and if a lewd liver shall,\nI mean that so continues till the day of his death, yet go out of\nthe world quietly, it is a sign that he died without repentance,\nand so a sign that he is damned.\n\nWISE. I am satisfied in it, for my part, and that from the necessity\nand nature of repentance. It is necessary, because God calls for\nit, and will not pardon sin without it. 'Except ye repent, ye shall\nall likewise perish?' (Luke 13:1-7). This is that which God hath\nsaid, and he will prove but a foolhardy man that shall yet think\nto go to heaven and glory without it. Repent, for 'the axe is laid\nunto the root of the trees, therefore every tree which bringeth\nnot forth good fruit,' but no good fruit can be where there is\nnot sound repentance, shall be 'hewn down, and cast into the fire'\n(Matt 3:10). This was Mr. Badman's case, he had attending of him\na sinful life, and that to the very last, and yet died quietly,\nthat is, without repentance; he is gone to hell and is damned.\nFor the nature of repentance, I have touched upon that already,\nand showed that it never was where a quiet death is the immediate\ncompanion of a sinful life; and therefore Mr. Badman is gone to\nhell.\n\nSecondly. My second argument is drawn from that blessed word of\nChrist. While the strong man armed keeps the house, 'his goods\nare in peace,' till a stronger than he comes (Luke 11:21). But\nthe strong man armed kept Mr. Badman's house, that is, his heart,\nand soul, and body, for he went from a sinful life quietly out\nof this world. The stronger did not disturb by intercepting with\nsound repentance betwixt his sinful life and his quiet death.\nTherefore Mr. Badman is gone to hell.\n\nThe strong man armed is the devil, and quietness is his security.\nThe devil never fears losing of the sinner, if he can but keep\nhim quiet. Can he but keep him quiet in a sinful life, and quiet\nin his death, he is his own. Therefore he saith, 'his goods are\nin peace'; that is, out of danger. There is no fear of the devil's\nlosing such a soul, I say, because Christ, who is the best judge\nin this matter, saith, 'his goods are in peace,' in quiet, and\nout of danger.\n\nATTEN. This is a good one too; for, doubtless, peace and quiet\nwith sin is one of the greatest signs of a damnable state.\n\nWISE. So it is. Therefore, when God would show the greatness of\nhis anger against sin and sinners in one word, he saith, They are\n'joined to idols; let them alone' (Hosea 4:17). Let them alone,\nthat is, disturb them not; let them go on without control; let the\ndevil enjoy them peaceably, let him carry them out of the world\nunconverted quietly. This is one of the sorest of judgments, and\nbespeaketh the burning anger of God against sinful men. See also\nwhen you come home, the fourteenth verse of the fourth chapter\nof Hosea, 'I will not punish your daughters when they commit\nwhoredom.' I will let them alone, they shall live and die in their\nsins. But,\n\nThirdly. My third argument is drawn from that saying of Christ,\n'He hath blinded their eyes, and hardened their heart; that they\nshould not see with their eyes, nor understand with their heart,\nand be converted, and I should heal them' (John 12:40). There are\nthree things that I will take notice of from these words.\n\n1. The first is, that there can be no conversion to God where the\neye is darkened, and the heart hardened. The eye must first be\nmade to see, and the heart to break and relent under and for sin,\nor else there can be no conversion. 'He hath blinded their eyes,\nand hardened their heart, lest they should see, and understand\nand' so 'be converted.' And this was clearly Mr. Badman's case; he\nlived a wicked life, and also died with his eyes shut, and heart\nhardened, as is manifest, in that a sinful life was joined with\na quiet death; and all for that he should not be converted, but\npartake of the fruit of his sinful life in hell-fire.\n\n2. The second thing that I take notice of from these words is, that\nthis is a dispensation and manifestation of God's anger against\na man for his sin. When God is angry with men, I mean, when he is\nso angry with them, this among many is one of the judgments that\nhe giveth them up unto, to wit, to blindness of mind, and hardness\nof heart, which he also suffereth to accompany them till they\nenter in at the gates of death. And then, and there, and not short\nof then and there, their eyes come to be opened.[79] Hence it is\nsaid of the rich man mentioned in Luke, 'He died, and in hell he\nlifted up his eyes' (Luke 16:22). Implying that he did not lift\nthem up before; he neither saw what he had done, nor whither\nhe was going, till he came to the place of execution, even into\nhell. He died asleep in his soul; he died besotted, stupefied,\nand so consequently for quietness like a child or lamb, even as\nMr. Badman did. This was a sign of God's anger; he had a mind to\ndamn him for his sins, and therefore would not let him see nor\nhave a heart to repent for them, lest he should convert; and his\ndamnation, which God had appointed, should be frustrate. 'Lest\nthey should be converted, and I should heal them.'\n\n3. The third thing I take notice of from hence is, that a sinful\nlife and a quiet death annexed to it is the ready, the open, the\nbeaten, the common highway to hell: there is no surer sign of\ndamnation than for a man to die quietly after a sinful life. I do\nnot say that all wicked men that are molested at their death with\na sense of sin and fears of hell do therefore go to heaven, for\nsome are also made to see, and are left to despair, not converted\nby seeing, that they might go roaring out of this world to their\nplace. But I say there is no surer sign of a man's damnation than\nto die quietly after a sinful life; than to sin and die with his\neyes shut; than to sin and die with an heart that cannot repent.\n'He hath blinded their eyes and hardened their heart, that they\nshould not see with their eyes, nor understand with their heart'\n(John 12:40). No not so long as they are in this world, 'Lest they\nshould see with their eyes, and understand with their heart, and\nshould be converted, and I should heal them' (Acts 28:26,27; Rom\n2:1-5).\n\nGod has a judgment for wicked men; God will be even with wicked\nmen. God knows how to reserve the ungodly to the day of judgment\nto be punished (2 Peter 2). And this is one of his ways by which\nhe doth it. Thus it was with Mr. Badman.\n\n4. Fourthly, it is said in the book of Psalms, concerning the\nwicked, 'There are no bands in their death, but their strength is\nfirm' (Psa 73:4-6). By no bands he means no troubles, no gracious\nchastisements, no such corrections for sin as fall to be the lot of\nGod's people for theirs; yea, that many times falls to be theirs\nat the time of their death. Therefore he adds concerning the\nwicked, 'They are not in trouble [then] as other men, neither are\nthey plagued like other men'; but go as securely out of the world\nas if they had never sinned against God, and put their own souls\ninto danger of damnation. 'There is no bands in their death.' They\nseem to go unbound, and set at liberty out of this world, though\nthey have lived notoriously wicked all their days in it. The\nprisoner that is to die at the gallows for his wickedness, must\nfirst have his irons knocked off his legs; so he seems to go\nmost at liberty, when indeed he is going to be executed for his\ntransgressions. Wicked men also have no bands in their death, they\nseem to be more at liberty when they are even at the wind-up of\ntheir sinful life, than at any time besides.\n\nHence you shall have them boast of their faith and hope in God's\nmercy when they lie upon their death-bed; yea, you shall have\nthem speak as confidently of their salvation as if they had served\nGod all their days; when the truth is, the bottom of this their\nboasting is because they have no bands in their death. Their\nsin and base life comes not into their mind to correct them, and\nbring them to repentance; but presumptuous thoughts, and a hope\nand faith of the spider's, the devil's, making, possesseth their\nsoul, to their own eternal undoing (Job 8:13,14).\n\n\n\n\nCHAPTER XX.\n\n[WITHOUT GODLY REPENTANCE, THE WICKED MAN'S HOPE AND LIFE DIE\nTOGETHER.]\n\nHence wicked men's hope is said to die, not before, but with them;\nthey give up the ghost together. And thus did Mr. Badman. His sins\nand his hope went with him to the gate, but there his hope left\nhim, because he died there; but his sins went in with him, to be\na worm to gnaw him in conscience for ever and ever.\n\nThe opinion, therefore of the common people concerning this kind\nof dying is frivolous and vain; for Mr. Badman died like a lamb,\nor, as they call it, like a chrisom-child,[80] quietly and without\nfear. I speak not this with reference to the struggling of nature\nwith death, but as to the struggling of the conscience with the\njudgment of God. I know that nature will struggle with death. I\nhave seen a dog and sheep die hardly. And thus may a wicked man\ndo, because there is an antipathy betwixt nature and death. But\neven while, even then, when death and nature are struggling for\nmastery, the soul, the conscience, may be as besotted, as benumbed,\nas senseless and ignorant of its miserable state, as the block\nor bed on which the sick lies. And thus they may die like a\nchrisom-child in show, but indeed like one who by the judgment of\nGod is bound over to eternal damnation; and that also by the same\njudgment is kept from seeing what they are, and whither they are\ngoing, till they plunge down among the flames.\n\nAnd as it is a very great judgment of God on wicked men that so\ndie, for it cuts them off from all possibility of repentance, and\nso of salvation, so it is as great a judgment upon those that are\ntheir companions that survive them, for by the manner of their\ndeath, they dying so quietly, so like unto chrisom-children,\nas they call it, they are hardened, and take courage to go on in\ntheir course.\n\nFor comparing their life with their death, their sinful, cursed\nlives, with their childlike, lamblike death, they think that all\nis well, that no damnation is happened to them; though they lived\nlike devils incarnate, yet they died like harmless ones. there was\nno whirlwind, no tempest, no band or plague in their death. They\ndied as quietly as the most godly of them all, and had as great\nfaith and hope of salvation, and would talk as boldly of salvation\nas if they had assurance of it. But as was their hope in life,\nso was their death; their hope was without trial, because it was\nnone of God's working, and their death was without molestation,\nbecause so was the judgment of God concerning them.\n\nBut I say, at this their survivors take heart to tread their\nsteps, and to continue to live in the breach of the law of God;\nyea, they carry it stately in their villainies; for so it follows\nin the Psalm; 'There are no bands in their death, but their strength\nis firm,' &c. 'therefore pride compasseth them,' the survivors,\n'about as a chain, violence covereth them as a garment' (Psa\n73:6). Therefore they take courage to do evil, therefore they pride\nthemselves in their iniquity. Therefore, wherefore? Why, because\ntheir fellows died, after they had lived long in a most profane\nand wicked life, as quietly and as like to lambs as if they had\nbeen innocent.\n\nYea, they are bold, by seeing this, to conclude that God either\ndoes not, or will not, take notice of their sins. They 'speak\nwickedly, and speak loftily' (Psa 73:8). They speak wickedly of\nsin, for that they make it better than by the Word it is pronounced\nto be. They speak wickedly concerning oppression that they commend,\nand count it a prudent act. They also speak loftily. 'They set\ntheir mouth against the heavens,' &c. 'And they say, How doth God\nknow? and is there knowledge in the Most High?' (Psa 73:11). And\nall this, so far as I can see, ariseth in their hearts from the\nbeholding of the quiet and lamblike death of their companions.\n'Behold these are the ungodly who prosper in the world,' that is,\nby wicked ways; 'they increase in riches' (Psa 73:12).\n\nThis therefore is a great judgment of God, both upon that man that\ndieth in his sins, and also upon his companion that beholdeth him\nso to die. He sinneth, he dieth in his sins, and yet dieth quietly.\nWhat shall his companion say to this? What judgment shall he make\nhow God will deal with him, by beholding the lamblike death of\nhis companion? Be sure he cannot, as from such a sight, say, Woe\nbe to me, for judgment is before him. He cannot gather that sin\nis a dreadful and a bitter thing, by the childlike death of Mr.\nBadman. But must rather, if he judgeth according to what he sees,\nor according to his corrupted reason, conclude with the wicked\nones of old, that 'every one that doth evil is good in the sight\nof the Lord, and he delighteth in them; or, Where is the God of\njudgment?' (Mal 2:17).\n\nYea, this is enough to puzzle the wisest man. David himself was put\nto a stand by beholding the quiet death of ungodly men. 'Verily,'\nsays he, 'I have cleansed my heart in vain, and washed my hands\nin innocency' (Psa 73:13). They, to appearance, fare better by far\nthan I: 'Their eyes stand out with fatness,' they have more than\nheart could wish. But all the day long have I been plagued, and\nchastened every morning. This, I say, made David wonder, yea, and\nJob and Jeremiah too. But he goeth into the sanctuary, and then\nhe understands their end, nor could he understand it before. 'I\nwent into the sanctuary of God.' What place was that? Why there\nwhere he might inquire of God, and by him he resolved of this\nmatter; 'Then,' says he, 'understood I their end.' Then I saw that\nthou hast 'set them in slippery places,' and that 'thou castedst\nthem down to destruction.' Castedst them down, that is, suddenly,\nor, as the next words say, 'As in a moment they are utterly consumed\nwith terrors'; which terrors did not seize[81] them on their\nsick-bed, for they had 'no bands' in their death. The terrors,\ntherefore, seized them there, where also they are holden in them for\never. This he found out, I say, but not without great painfulness,\ngrief, and pricking in his reins; so deep, so hard, and so difficult\ndid he find it rightly to come to a determination in this matter.\n\nAnd, indeed, this is a deep judgment of God towards ungodly sinners;\nit is enough to stagger a whole world, only the godly that are in\nthe world have a sanctuary to go to, where the oracle and Word of\nGod is, by which his judgments, and a reason of many of them are\nmade known to, and understood by them.\n\nATTEN. Indeed this is a staggering dispensation. It is full of the\nwisdom and anger of God. And I believe, as you have said, that it\nis full of judgment to the world. Who would have imagined, that\nhad not known Mr. Badman, and yet had seen him die, but that he\nhad been a man of an holy life and conversation, since he died so\nstilly, so quietly, so like a lamb or a chrisom-child? Would they\nnot, I say, have concluded that he was a righteous man? or that\nif they had known him and his life, yet to see him die so quietly,\nwould they not have concluded that he had made his peace with God?\nNay farther, if some had known that he had died in his sins, and\nyet that he had died so like a lamb, would they not have concluded\nthat either God doth not know our sins, or that he likes them; or\nthat he wants power, or will, or heart, or skill, to punish them;\nsince Mr. Badman himself went from a sinful life so quietly, so\npeaceable, and so like a lamb as he did?\n\nWISE. Without controversy, this is a heavy judgment of God upon\nwicked men; one goes to hell in peace, another goes to hell in\ntrouble; one goes to hell, being sent thither by his own hands;\nanother goes to hell, being sent thither by the hand of his\ncompanion; one goes thither with his eyes shut, and another goes\nthither with his eyes open; one goes thither roaring, and another\ngoes thither boasting of heaven and happiness all the way he goes\n(Job 21:23). One goes thither like Mr. Badman himself, and others\ngo thither as did his brethren. But above all, Mr. Badman's death,\nas to the manner of dying, is the fullest of snares and traps to\nwicked men; therefore, they that die as he are the greatest stumble\nto the world. They go, and go, they go on peaceably from youth to\nold age, and thence to the grave, and so to hell, without noise.\n'They go as an ox goeth to the slaughter, or as a fool to the\ncorrection of the stocks'; that is, both senselessly and securely.\nO! but being come at the gates of hell. O! but when they see those\ngates set open for them. O! but when they see that that is their\nhome, and that they must go in thither, then their peace and\nquietness flies away for ever. Then they roar like lions, yell\nlike dragons, howl like dogs, and tremble at their judgment, as\ndo the devils themselves. O! when they see they must shoot the\ngulf and throat of hell! when they shall see that hell hath shut\nher ghastly jaws upon them, when they shall open their eyes and\nfind themselves within the belly and bowels of hell! Then they\nwill mourn, and weep, and hack, and gnash their teeth for pain.\nBut his must not be, or if it must, yet very rarely, till they\nare gone out of the sight and hearing of those mortals whom they\ndo leave behind them alive in the world.\n\nATTEN. Well, my good neighbour Wiseman, I perceive that the sun\ngrows low, and that you have come to a conclusion with Mr. Badman's\nlife and death; and, therefore, I will take my leave of you. Only\nfirst, let me tell you, I am glad that I have met with you to-day,\nand that our hap was to fall in with Mr. Badman's state. I also\nthank you for your freedom with me, in granting of me your reply\nto all my questions. I would only beg your prayers that God will\ngive me much grace, that I may neither live nor die as did Mr.\nBadman.\n\nWISE. My good neighbour Attentive, I wish your welfare in soul\nand body; and if aught that I have said of Mr. Badman's life and\ndeath may be of benefit unto you, I shall be heartily glad; only\nI desire you to thank God for it, and to pray heartily for me,\nthat I with you may be kept by the power of God through faith unto\nsalvation.\n\nATTEN. Amen. Farewell.\n\nWISE. I wish you heartily farewell.\n\n\n\n\n\nFOOTNOTES:\n\n[1] Reynolds' preface to God's Revenge against Murder.\n\n[2] Quirk, an artful or subtle evasion of a truthful home-thrust.--Ed.\n\n[3] Butt, a mark set up to shoot at. 'Some are always exposed to\nthe wit and raillery of their well-wishers, pelted by friends and\nfoes, in a word, stand as butts.'--Spectator, No. 47.--Ed.\n\n[4] The office of a Christian minister is like that of a king's\nmessenger, not only to comfort and reward the king's friends, but\nto arrest his enemies. England was then overrun with the latter\n'game.' Alas! there are too many of them now. May the revival of\nthis shot 'light upon many.'--Ed.\n\n[5] 'Fire to the pan,' alluding to the mode of using fire-arms,\nby applying a lighted match to the pan, before the fire-lock was\ninvented.--Ed.\n\n[6] In the single combat of quarter-staff, he who held the best\nend of the staff usually gained the victory.--Ed.\n\n[7]: Pilgrim's Progress, Interpreter's House. This is a remarkable\nillustration of a difficult part of the allegory--faithful admonitions\nrepaid by murderous revenge, but overcome by Christian courage.--Ed.\n\n[8] 'The unrighteous shall not inherit the kingdom of God' (1 Cor\n6:9). Instead of Christ, the Prince of peace, being theirs, the\nprince of the power of the air is theirs; instead of the comforts\nof the gospel, the curses of the law are theirs; instead of heaven,\nhell is theirs and an exclusion from God and happiness for ever!\nSinner, think NOW on these things.--Mason.\n\n[9]: These Scriptures have often been perverted to justify the\nmost cruel punishments inflicted on helpless children. The word\ntranslated 'a rod,' is derived from the Hebrew verb 'to govern,'\nand, as a noun, signifies a sceptre, a pen, or a staff, the emblems\nof government. Brutal punishments, as practised in our army, navy,\nand schools, are not only inhuman and indecent, but have one direct\ntendency, that of hardening the mind and instilling a vindictive\nferocious disposition. After bringing up a very large family, who\nare a blessing to their parents, I have yet to learn what part\nof the human body was created to be beaten. There are infinitely\nbetter modes of instructing, correcting, and governing children,\nthan that of bruising their flesh, or breaking their bones, or\neven of a box on the ear.--Ed.\n\n[10] Peculiarly awful are the denunciations of the Scriptures\nagainst the crime of lying. The liar and the murderer are joined\ntogether to receive the curse. 'Thou shalt destroy them that speak\nlies--the man of blood and of deceit are abhorred of the Lord'\n(Psa 5:6).\n\n[11] The first edition has 'Saphhira and his wife.' It is not\nnoticed in the errata, but was corrected in the later copies.--Ed.\n\n[12] The solemn importance of instilling right principles into\nthe mind, from the first dawn of reason, cannot be too strongly\nenforced. Many a wretched midnight burglar commenced his career\nof vice and folly by stealing fruit, followed by thieving anything\nthat he could HANDSOMELY. Pilfering, unless severely checked, is\na hotbed for the foulest crimes.--Ed.\n\n[13] Poultry.--Ed.\n\n[14] 'Gloating,' staring sulkily; or with an evil eye.--Ed.\n\n[15] Point, a tag or metal point fixed on the end of a lace. Fox\nnarrates that a martyr, brought to the stake in his shirt, took a\npoint from his hose, and trussed in his shirt between his legs.--Ed.\n\n[16]: 'Sin will at first, just like a beggar, crave One penny or one\nhalfpenny to have; And if you grant its first suit, 'twill aspire\nFrom pence to pounds, and so will still mount higher To the whole\nsoul.'--Bunyan's Caution against Sin.\n\n[17] Christian assemblies are the life, food, and nourishment of\nour souls; consequently the forsaking of them, and the profanation\nof the Sabbath, are usually the forerunners of apostacy.--Mason.\n\n[18] Profane swearers use the language of hell before they arrive\nat their awful destination. Were God to answer their imprecations\nthey would be miserable beyond conception. 'Because of swearing\nthe land mourneth.'--Ed.\n\n[19] Profane cursing and swearing was awfully fashionable in Bunyan's\ndays. This led many pious persons to denounce oaths altogether;\nand the time is fast coming when the world will agree with the\nQuakers that an affirmation is the best test of truth. It is like\nthe controversy of the teetotallers; some who would be ashamed of\ntaking intoxicating liquors, except as medicine, will soon throw\nsuch physics to the dogs or on the dunghill.--Ed.\n\n[20] This is one of Bunyan's home-thrusts at Popery. Classing the\nmass, our lady-saints, and beasts, among the idols or objects of\ndivine worship. He omits an oath very common among Irish labourers,\nwhich much puzzled me when a boy, 'bloodunoons,' meaning the\nbleeding wounds of the Saviour. How thankful ought we to be that,\nin our days, profane swearing stamps, upon any one who uses it,\nthe character of a blackguard.--ED\n\n[21] Out of public view--obscure, contemptible. See Imperial\nDictionary.--Ed.\n\n[22] Thank Heaven such enormous brutalities have fled before the\nbenign enlightening influence of the gospel. To suffocate a man,\nin order to drive out an imaginary evil spirit, was like the\npopular trial for witchcraft. The poor woman, if cross, and old,\nand ugly, her hands and legs being tied together, was thrown into\ndeep water; if she floated, it was a proof of guilt to hang her,\nif she sunk and was drowned, she was declared to be innocent!--Ed.\n\n[23] Parallels to these important proverbs are found in all languages\nderived from the Hebrew. 'There is nothing hid from God,' and\n'There is nothing hid that shall not be known' (Jer 32; Matt 10).\nIn French, 'Leo murailles ont des oreilles--Walls have ears.'\nShakespeare, alluding to a servant bringing in a pitcher, as\na pretence to enable her to overhear a conversation, uses this\nproverb, 'pitchers have ears and I have many servants.' May that\nsolemn truth be impressed upon every heart, that however screened\nfrom human observation, 'Thou God seest me.'--Ed.\n\n[24] No period in English history was so notorious for the publication\nof immoral books, calculated to debauch the mind, as the reign of\nCharles II. It must have been more painfully conspicuous to Bunyan,\nwho had lived under the moral discipline of the Commonwealth.--Ed.\n\n[25]: From __________ chief, 'my worthy arch and patron.'--King\nLear; or from the Teutonic 'arg,' a rogue. It usually denotes\nroguish, knavish, sly, artful.--Ed.\n\n[26] This is one among a multitude of proofs of the popularity\nand high esteem in which Bunyan was held, even while a prisoner\nfor Christ's sake.--Ed.\n\n[27] Reader, bless God that you live in a happier day than that\nof Bunyan. The reign of Charles II was pre-eminently distinguished\nfor licentiousness and debauchery. Still there were some who\ncrucified the flesh, with its lusts, and held every obscene word\nin detestation and abhorrence; because it is written 'be ye holy,\nfor I am holy.' Such must have sorely dazzled the owls of debauchery.\nCan we wonder that they tormented and imprisoned them?--Ed.\n\n[28] How often is suicide committed without poison, suffocation,\nthe knife, or firearms. About forty years ago one of my neighbours\nwas told by his doctor that, unless he gave up the bottle, it would\nsend him into another world. He called his servant and ordered\nwine, saying, I had rather die than give up all my enjoyments. In\nabout six months I saw his splendid funeral.--Ed.\n\n[29] The remorse and stings of conscience seducers will feel in\nthe next life, for being the instruments of so much wickedness\nand desolation in others, will prove to them a thousand hells.--Mason.\n\n[30] Ungodly, Christless, prayerless families are little hells--filthy\nfountains, whose waters cast up mire and dirt; they are the blind\nand willing captives of sin and Satan, going down to the chambers\nof death and endless despair.--Ed.\n\n[31] 'In grain,' material dyed before it is manufactured, so that\nevery grain receives the colour, which becomes indelible.--Ed.\n\n[32] By 'a piece of money' is here meant two hundred pounds. It\nprobably means a portion or piece of his fortune.--Ed.\n\n[33] From the Anglo-Saxon 'Eggian,' to incite, urge.--Ed.\n\n[34] The Genevan or Puritan version of this passage is very striking:\n'he that feedeth the gluttons, shameth his father.'--Ed.\n\n[35] This is one of the numerous passages of Holy Writ which are\nmore expressive without than with the words supplied in italics:\nwomen are not exempt from the 'rags' which must ever follow\ndrowsiness.--Ed.\n\n[36] 'Glout,' to pout or look sulky; obsolete.--Ed.\n\n[37] This is one of the hardest lessons a disciple has to learn\nin the school of Christ; not to hate the sinner, but the sin;\nespecially under circumstances of such cruel deception.--Ed.\n\n\n[38] Mixed, impure.\n''Tis true, the cause is in the lurch\nBetween the right and mongrel church.'--Hudibras.--Ed.\n\n\n[39] Such were the sound reasons which animated the martyrs to\nresist unjust human laws, interfering with or directing the mode\nof divine worship; and such are the reasons which prevent conformity\nto national religions, to the payment of church rates, and similar\nungodly impositions.--Ed.\n\n[40] The Quakers braved the storm, met in public, and appeared\nto court persecution. Not so the Baptists; they met in woods and\ncaves, and with such secrecy that it was not possible to detect\nthem, unless by an informer. William Penn taunted them in these\nwords: 'they resolve to keep their old haunt of creeping into\ngarrets, cheese-lofts, coalholes, and such like nice walks.' And\nso would I, rather than be disturbed by constables.--Ed.\n\n[41] Sink them is an unusual kind of oath, wishing that body or\nmind might be depressed. Shakespeare uses the word in reference\nto mental suffering: 'If I have a conscience, let it sink me.'--Ed.\n\n[42] Noddy, a simpleton; see Imperial Dictionary.--Ed.\n\n[43] Fraudulent bankruptcy is a sore and prevailing evil. It is\nthieving under the protection of the law. How many live in state,\nuntil their creditors get a few shillings in the pound, and the\nbankrupt gets the curse of God upon his soul!--Ed.\n\n[44] Quean, a slut, a strumpet; see Imperial Dictionary.--Ed.\n\n[45] Witness the shepherd boy's song in the Pilgrim:--\n\n\nHe that is down need fear no fall,\nHe that is low, no pride;\nHe that is humble ever shall\nHave God to be his guide.\n\n\nThis poor boy, in his very mean clothes, carried more heart's ease\nin his bosom, than he that was clad in silk and velvet.--Ed.\n\n[46] For this use of the word lap, see Proverbs 16:33.--Ed.\n\n[47] In the reign of Edward II, the price of provisions was\nregulated by Act of Parliament. Twenty-four eggs were ordered to\nbe sold for one penny, but the penny of that period contained as\nmuch silver as the threepenny piece of Bunyan's, and of our time.\nI have bought, within the last forty years, the finest eggs at\nfour a penny in Normandy.--Ed.\n\n[48] 'Slither,' slippery, deceitful; obsolete, except in\nLincolnshire.--Ed.\n\n[49] Purses were worn, in Bunyan's time, hanging to the girdle, or\nslung over the shoulder, as they now are in some parts of Germany.\nA pickpocket was then called 'a cut-purse.'--Ed.\n\n[50] Many ecclesiastical instruments of terror, spoliation, and\ndeath, began with, 'In the name of God. Amen.' That sacred name has\nbeen, and now is, awfully profaned and prostituted to the vilest\npurposes.--Ed.\n\n[51] This is a sad mistake; such getting is a curse: 'Cursed is\nthe deceiver': 'I will curse your blessings,' saith Jehovah by\nhis prophet Malachi.--Ed.\n\n[52] Modern editors, not so well aware as Bunyan of the value of\ntar as a medicine for sheep, altered the word to ship. A halfpenny\nworth of tar will serve a sheep, but not a ship.--Ed.\n\n[53] This was attempted when Bunyan was released from his cruel\nimprisonment by the King's pardon, which one instrument included\nthe names of nearly five hundred suffers; and because the fees\nupon a pardon were twenty pounds, 'the covetous clerks did strive\nto exact upon us,' says Whitehead, 'by demanding that sum upon\nevery name.' Further application to the King put an end to this\nexaction.--Ed.\n\n[54] When the labourer's wages were eightpence or tenpence per\nday, in 1683, wheat averaged forty-five shillings per quarter.\nHow comparatively happy is the present state of our agricultural\nlabourers; and so would be that of the farmer, if rent was as low\nnow as it was at that period.--Ed.\n\n[55] To lie at catch, to watch for an opportunity to take an unfair\nadvantage. See the conversation between Faithful and Talkative in\nthe Pilgrim's Progress.--Ed.\n\n[56] Augustine had so strong a sense of fair dealing, that when\na bookseller asked for a book far less than it was worth, he,\nof his own accord, gave him the full value thereof!! See Clark's\nLooking-glass, edit. 1657.--Ed.\n\n[57] 'Fondness,' an inordinate desire to possess. 'I have such a\nfond fantasy of my own.'--Sir. T. More.--Ed.\n\n[58] Cheating, either in quality, weight, or price of commodities,\nis not common in Mahometan countries, where the punishment is very\nsevere; that of nailing the dealer's ears to his door-posts. It\nis a foul disgrace to Christian countries that these crimes are\nso common.--Ed.\n\n[59] Malapert, dexterous in evil-speaking. 'It is blasphemous to\nsay that God will not hear us for our presumptuous malapertness\nunless we invoke the saints.'--Tyndale.\n\n[60] This is a phrase in heraldry to signify that the armorial\nbearings are marked with some sign of disgrace. Thus John de Aveones\nhaving reviled his mother in the King's presence, he ordered that\nthe tongue and claw of the lion which he bore in his arms should\nbe defaced. In many cases a baton is inserted as a mark of\nillegitimacy.--Ed.\n\n[61] From a fine Persian drawing in the editor's cabinet, it\nappears that the nose jewel lies on the right cheek, and is fixed\nby a ring cut through to form a spring; one edge of the cut going\ninside, and the other meeting outside the nostril, so as to be\nreadily removed as occasion required.--Ed.\n\n[62] An attempt at something new, a foolish innovation, generally\nused with the word new; as, 'In holiday gown, and my new fangled\nhat.'--Cunningham.--Ed.\n\n[63] A tuft of hair worn on a man's forehead, or a projecting\nconspicuous part of the women's caps worn by the fashionables of\nthat time.--Ed.\n\n[64] No one, except he has blown a ram's horn, or attended the\nJewish ceremony of the New-year, Tizri 1 (Sept.), can imagine the\nmiserable sounding of a ram's horn. Bunyan, with all his powers and\npopularity, was, to an extraordinarily degree, 'a humble man.'--Ed.\n\n[65] A professor of Christianity who indulges in sin, is the worst\nof Atheists. Such conduct is practical hypocrisy and Atheism.--Ed.\n\n[66] The general opinion, to a late period, was, that the frog\nor toad was poisonous. Bartolomeus calls the frog 'venomous,' and\nthat in proportion to the number of his spots. Bunyan, who was\nfar in advance of his age, throws a doubt upon it, by the words\n'as we say.'--Ed.\n\n[67] Outward reformation without inward grace is like washing a\nsow, which you may make clean, but never can make cleanly; it will\nsoon return to the mire, and delight in filth more than ever.--Mason.\n\n[68] Mr. Clark relates this singular story on the authority of\n'Disci de Temp.' The writers in the Middle Ages are full of such\nnarrations; see especially the first English book of homilies\ncalled The Festival.--Ed.\n\n[69] Clark's authority for this account is Beard's Theatre of God's\nJudgments.--Ed.\n\n[70] See the account of an Atheist in his pride in Pilgrim's\nProgress and notes.\n\n[71] To let, prevent, or hinder. See Isaiah 43:13.--Ed.\n\n[72] Terms of endearment: thus Shakespeare, in Henry IV, represents\nthe hostess calling her maid, Doll Tear-sheet, sweet-heart. It is\nnow more restricted to lovers while courting.--Ed.\n\n[73] Uncertain was the liberty occasionally enjoyed by our pilgrim\nforefathers, who were always expecting 'troublesome times.' We\nought to be more thankful for the mercies we enjoy; and to pray\nthat the state may soon equally recognize and cherish every good\nsubject, without reference to sect, or authorizing persecution.--Ed.\n\n[74] The noble was a gold coin of Henry VIII; value six shillings\nand eightpence.--Ed.\n\n[75] Bunyan's allegorical spirit appears in nearly all his\nwritings. Diseases lay their heads together to bring Badman to the\ngrave, making Consumption their captain or leader of these men of\ndeath.--Ed.\n\n[76] 'Haunt,' an Anglo-Norman word. Custom, practice; more commonly\nused as a verb, to haunt, or frequently visit.--Ed.\n\n[77] An old tippling custom, more honoured in the breach than in\nthe observance.--Ed.\n\n[78] The dialogues between Hopeful and Christian in Doubting Castle\nadmirably prove the wickedness of suicide. The unlettered tinker\ntriumphs over all the subtleties of the Dean of St. Paul's. See\nPilgrim's Progress.--Ed.\n\n[79] This is the most awful of all delusions. It is exemplified\nin the character of Ignorance, in the Pilgrim's Progress, who was\nferried over death by Vain Confidence, but found 'that there was\na way to hell, even from the gates of heaven.'--Ed.\n\n[80] Chrisom is a consecrated unguent, or oil, used in the baptism\nof infants in the Romish Church. It is prepared with great ceremony\non Holy Thursday. A linen cloth anointed with this oil, called a\nchrisom cloth, is laid upon the baby's face. If it dies within a\nmonth after these ceremonies, it was called a chrisom child. These\nincantations and charms are supposed to have power to save its\nsoul, and ease the pains of death. Bishop Jeremy Taylor mentions\nthe phantasms that make a chrisom child to smile at death. Holy\nDying, chap. i., sect. 2.--Ed.\n\n[81] These two words are 'cease' and 'ceased' in the first edition;\nthey were corrected to 'seize' and 'seized' in Bunyan's second\nedition.--Ed.\n\n***\n\nA Few Sighs From Hell;\n\nor,\n\nThe Groans of the Damned Soul:\n\nor, An Exposition of those Words in the Sixteenth of Luke, Concerning\nthe Rich Man and the Beggar\n\nWHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR\nCRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION\nOF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND\nYOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH\nIN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF\nTORMENT.\n\nAlso, a Brief Discourse touching the profitableness of the Scriptures\nfor our instruction in the way of righteousness, according to the\ntendency of the said parable.\n\n\n\n\nBY THAT POOR AND CONTEMPTIBLE SERVANT OF JESUS CHRIST, JOHN BUNYAN.\n\n\n\n\n\n'The wicked shall be tuned into hell, and all the nations that\nforget God.'--Psalm 9:17\n\n'And whosoever was not found written in the book of life was cast\ninto the lake of fire.'--Revelation 20:15\n\n\n\nLondon: Printed by Ralph Wood, for M. Wright, at the King's Head\nin the Old Bailey, 1658.[1]\n\n\n\n\nADVERTISEMENT BY THE EDITOR\n\nHow awful is that cry of anguish which has reached us from beyond\nthe tomb, even from the infernal realms, and on which Bunyan,\nwith his singular and rare ability, fixes our attention. It is\nthe voice of one who had received his good things in this fleeting\nlife; who had fared sumptuously every day, without providing for\neternity, and now cries for a drop of water to cool his parched\ntongue. Plunged into unutterable, inconceivable, and eternal\ntorments, he pleads that the poor afflicted beggar, who had lain\nat his gate, might be sent from the dead to warn his relatives,\nthat they might escape, and not aggravate his misery, by upbraiding\nhim as a cause of their destruction, by having neglected to set\nthem a pious example. He knows that there is no hope for his own\nwretched soul, and expresses no wish that his family should pay\nfor masses to ease his pangs. No, such tomfooleries are limited to\nthis insane world. His poor request is one drop of water, and a\nwarning messenger to his relatives. The answer is most decisive--there\nis a great, an eternal gulf fixed--none can pass between heaven\nand hell; and as to your father's house, 'They have Moses and\nthe prophets'; and now it may be added, They have Jesus and his\napostles; if they hear not them, 'neither will they be persuaded\nthough one rose from the dead.' No; if Isaiah, with his mighty\neloquence, again appeared among mortals, again would his cry\nbe heard, 'Who hath believed our report?' 'What! seek the living\namong the dead? To the law, and to the testimony, saith God.'\n\nReader, these are solemn realities. He who came from the unseen\nworld--from the bosom of the Father--reveals them unto us. O!\nthat we may not mistake that voice for thunder, which called upon\na trembling world to 'HEAR HIM.'\n\nThe rich man personates all the thoughtless and uncoverted who die\nin their sins, his wealth can neither bribe death nor hell; he is\nstricken, and descends to misery with the bitter, but unavailing\nregret of having neglected the great salvation. He had taken no\npersonal, prayerful pains to search the sacred Scriptures for himself;\nhe had disobeyed the gospel, lived in revelry, and carelessness\nof his soul; he had ploughed iniquity and sown wickedness, and\nreaps the same. 'By the blast of God he perishes, and is consumed\nby the breath of his nostrils.' 'They have sown the wind, and\nthey shall reap the whirlwind.'\n\nThe opinion universally prevails, although the voice of infinite\nwisdom has declared it false, that miracles, or a messenger from\nthe invisible world could awake the dead in sin. The world's eyes\nare shut, and its ears are stopped from seeing and hearing that\nmost illustrious celestial messenger of mercy--'God manifest in\nthe flesh'--who still speaks to us in his words. He revealed, and\nhe alone could have revealed, these solemn, these heart-stirring\nfacts--He performed the most astonishing miracles--His doctrines\nwere truth--He required holiness of life to fit the soul for heaven;\ntherefore He was despised, tortured, murdered. In the face of all\nthis, the poor wretch cries, 'send Lazarus.' What refined cruelty!\nHe had borne the cross and received the crown. Uncrown him, and\nsend him back to lie at my brother's gate, and if he dares to tell\nhim the truth, that my soul was in hell, even while the splendid\nfuneral was carrying my body to the tomb, he will hurry him to\ndeath. Poor fool! are not thy kindred as hardened as thou wast?\nSend Lazarus from the dead! That, as Bunyan justly says, would\nbe to make a new Bible, to improve the finished salvation. No,\nif they will not hear Moses and the prophets, our Lord and his\napostles, they must all likewise perish. This is a very meagre\noutline of this solemn treatise; it is full of striking illustrations,\neminently calculated to arouse the thoughtless, and to convey\nsolid instruction to the thoughtful.\n\nThis was the third volume that Bunyan published, and, with modest\ntimidity, he shelters himself under a strong recommendatory preface\nby his pastor, who, in the Grace Abounding, he calls 'holy Mr.\nGifford.' So popular was it, as to pass through nine editions in\nthe author's lifetime.[2] The preface, by John Gifford, was printed\nonly with the first edition. As it gives a very interesting account\nof Bunyan, and his early labours in the ministry, which has never\nbeen noticed by any of his biographers, and is extremely rare,\nit is here reprinted from a fine copy in the British Museum, and\nmust prove interesting to every admirer of John Bunyan. I close\nwith two short extracts--may they leave an abiding impression upon\nour minds. 'God will have a time to meet with them that now do\nnot seek after him.' 'O! regard, regard, for the judgment day is\nat hand, the graves are ready to fly open, the trumpet is near\nthe sounding, the sentence will ere long be passed, and then,' it\nwill be seen whether we belong to the class of Dives, who preferred\nthe world, or to that of Lazarus, who preferred Christ; and then,\nO then! time cannot be recalled.\n\nGEO. OFFOR.\n\n\n\n\n\nPREFACE, BY THE REV. JOHN GIFFORD,\n\nPASTOR OF THE CHURCH OF CHRIST AT BEDFORD, OF WHICH JOHN BUNYAN\nWAS A MEMBER.\n\nTO THE READER.\n\nIt is sad to see how the most of men neglect their precious souls,\nturning their backs upon the glorious gospel, and little minding\na crucified Jesus, when, in the meanwhile, their bodies are well\nprovided for, their estates much regarded, and the things of this\npresent life are highly prized, as if the darling was of less value\nthan a clod of earth; an immortal soul, than a perishing body; a\nprecious Saviour, than unsatisfying creatures. Yea, though they\nhave been often wooed with gracious entreaties, glorious promises,\nand fresh bleeding wounds, to make choice of the better part, that\nshall never be taken from them; yet, alas! such influence hath\nthis world, and the pleasures of it, and such is the blindness\nof their understandings, that they continue still to hunt after\nthose things which cannot profit, nor be a help to them in the\nworst hour. Yea, that will prove no better than poison to their\nsouls, and refuse that would be (if embraced) their happiness here,\nand their glory hereafter. Such a strange stupidity hath seized\nupon the hearts of men, that they will venture the loss of their\nimmortal souls for a few dying comforts, and will expose themselves\nto endless misery for a moment's mirth, and short-lived pleasures.\nBut, certainly, a barn well fraught, a bag well filled, a back\nwell clothed, and a body well fed, will prove but poor comforts\nwhen men come to die, when death shall not only separate their\nsouls from their bodies, but both from their comforts. What will\nit then avail them that they have gained much? Or what will they\ngive in exchange for their souls? Be wise, then (O reader, to\nwhose sight this may come), before it be too late, and thou repent,\nwhen repentance shall be hid from thine eyes; also it will be as\na dagger to thine heart one day, to remember what a Christ, what\na soul, what a heaven thou hast lost for a few pleasures, a little\nmirth, a short enjoyment of this present world; yea, and that\nafter many warnings against many reproofs, and, notwithstanding\nthe many tenders of a full Christ, instead of those empty vanities\nwhich thy soul closed with, hunted after, and would by no means\nbe persuaded to part withal. No, but thou wouldst take thy time,\nand swim in this world's delights, though thy soul thereby was\ndrowned in perdition and destruction (1 Tim 6:9). True, few there\nare that will be persuaded that this course they take, though their\ndaily conversations do bear witness to it; for how much time is\nspent, and how much care is the hearts of men filled withal, after\nattaining, keeping, and increasing these things? And how seldom\ndo they trouble their heads, to have their minds taken up with\nthoughts of the better? Cumbering themselves with many things, but\nwholly neglecting the one thing necessary; yea, whereby do they\nmeasure their own or other men's happiness, but by the large\nincomes of this world's good, accounting this the greatest, if not\nthe only blessedness, to have their corn, wine, and oil increase\nin abundance, and reckoning those that are most serious about, and\nearnest after the world to come, men of foolish spirits, giddy\nbrains, and worthy to be branded in the forehead for simple deluded\nones. But surely he is the most fool that will be one at last; and\nhe that God calls so (Luke 12:20) will pass for one in the end;\nyea, within a short time, they themselves shall change their notes.\nAsk the rich man spoken of in the ensuing treatise, who was the\nfool--he or Lazarus? and he will soon resolve the question, that\nhe now sees, and by woeful experience finds (whatsoever his former\nthoughts were), that he, not Lazarus, was the silly deluded one;\nfor he, fool-like, preferred the worse things before the better,\nand refused that which once might have been had; but now he hath\nslipped the time, it cannot be gained, when this poor man, knowing\nthe day of his visitation, was making sure of that glory which he\nnow enjoys, and shall enjoy for evermore. So that in this parable\n(if I may so call it) thou shalt find that Scripture confirmed,\n'That the triumphing of the wicked is short' (Job 20:5). Together\nwith that, 'That the temptations (or afflictions) of the righteous,\nwhich cause heaviness, are but for a season' (1 Peter 1:6). And\nin this treatise, both of these are largely opened and explained.\nBehold, here a rich man clothed in silks, fed with delicates, and\nfaring deliciously every day; but look a little farther, and lo!\nthis man clothed with vengeance, roaring under torments, and earnestly\nbegging for a drop of water to cool his tongue; a sad change. On\nthe other hand, here thou shalt see a poor, but a gracious man,\nwith a pinched belly, naked back, and running sores, begging at\nthe rich man's gate for a morsel to feed his belly, a sad state,\nyet but short; for look again, and behold this beggar gloriously\ncarried, as in a chariot of triumph, by the angels into Abraham's\nbosom, shining in glory, clothed with beautiful garments, and\nhis soul set down with Abraham, Isaac, and Jacob, in the kingdom\nof the Father; his rags are gone, his sores healed, and his soul\nfilled with joy unspeakable, and full of glory; the one carried\nnot his costly fare, and his gorgeous apparel with him into hell;\nnor the other his coarse diet, mouldy bread, filthy rags, and\nulcerous body into heaven; but the happiness of the one, and the\nmisery of the other, took their leaves at the grave; the worldly\nman's portion was but for his life, and the godly man's afflictions\nlasted no longer; 'For mark the perfect, and behold the upright,\nfor the end of that man is peace; but the end of the wicked shall\nbe cut off' (Psa 37:37,38). His present comforts, his future hopes,\nand his cursed soul together; yea, though he lives many days, and\nrejoices in them all, yet the days of darkness will overtake him,\nand his eye shall see no more good; in his life time he enjoyed\nhis good things, and, at the hour of death, legions of devils\nwill beset him, innumerable evils will befal him; and then shall\nhe pay full dear for all the pleasures of sin, that have carried\naway his heart from closing with, and following the Lord in the\nday of his prosperity. Ungodly men, because they feel no changes\nnow, they fear none hereafter, but flatter themselves with dying\nas the godly, though their life is consumed in wickedness, and\ntheir strength in providing for and satisfying the lusts of the\nflesh. But as it fared with wicked Balaam, so shall it fare with\nthese, and their vain hopes will prove a feeding upon ashes through\ntheir deceived heart, that hath turned them aside (Isa 44:20). 'For\nthey that sow to the flesh, shall of the flesh reap corruption'\n(Gal 6:8). 'And they that plough iniquity, and sow wickedness,\nshall reap the same' (Job 4:8; Hosea 8:7). But they that sow to\nthe Spirit, shall of the Spirit reap life everlasting. Say ye then\nto the righteous, 'It shall go well with him; however it goes\nwith him now, a few days will produce a happy change.' 'It shall\ngo well with him that feareth the Lord' (Eccl 8:12). Go on then, O\nsoul, thou that hast set thy face towards heaven, though the east\nwind beats upon thee, and thou find trouble and sorrow; these shall\nendure but for a night, joy will undoubtedly come in the morning;\nbesides those sweet visits thou shalt have from thy precious\nSaviour, in this thy day of darkness, wait but a while, and thy\ndarkness shall be turned into light. 'When the light of the wicked\nshall be put out, and the spark of his fire, wherewith he warmed\nhimself, shall not shine' (Job 18:5). 'Grudge not to see the wicked\nprosper, and their steps washed with butter, but rather put on\nbowels of mercy and pity, as the elect of God, knowing that they\nare set in slippery places' (Psa 73:18). And their day is coming,\nwhen fearful horror shall surprise them, and hell be opened to\nreceive them; nor yet be disquieted in thy mind, that troubles\nand afflictions do beset thee round; for, as a worser thing is\nreserved for them, so a better is prepared for thee. Do they drink\nwine in bowls? and dost thou mingle thy tears with thy drink? Do\nthey live in pleasures, and spend their days in wealth? and dost\nthou sigh and mourn in secret? Well, there is a cup for them in\nthe hand of the Lord, the wine whereof is red, and full of mixture,\nwhich they must drink up the dregs (Psa 75:8). And the Lord hath\na bottle for thy tears (Psa 56:8). And a book for thy secret sighs,\nand ere long thy brinish tears shall be turned into the sweetest\nwine, which thou shalt drink new in the kingdom of the Father,\nand thy secret sighs into glorious praises; when thy mouth shall\nbe filled with laughter, and thy eyes see the King in his glory.\n\nNow, considering that these lines may be brought to the sight both\nof the one sort and the other, I shall lay a few things before\nthe thought of each; and first to the worser sort.\n\nFirst. Consider what an ill bargain thou wilt make, to sell thy\nprecious soul for short continuance in thy sins and pleasures. If\nthat man drives but an ill trade, who, to gain the world, should\nlose his soul (Matt 16:26), then, certainly, thou art far worse that\nsells thy soul for a very trifle. O it is pity that so precious a\nthing should be parted withal, to be made a prey for the devouring\nlion, for that which is worse than nothing! If they were branded\nfor desperate wretches that caused their children to pass through\nthe fire to Moloch, surely thou much more that gives thy soul to\ndevouring flames, to be fuel for the everlasting fire, upon so\nunfit terms; what meanest thou, O man, to truck with the devils?\nIs there no better merchandise to trade in than what comes from\nhell, or out of the bowels of the earth? and to be had upon no\nlower rates than thy immortal soul? Yes, surely the merchandise\nof wisdom, which is better than the merchandise of silver, and\nthe gain thereof than fine gold (Prov 3:14, 8:19), is exposed to\nsale (Rev 3:18), and to be had without money or price; and if thou\nshouldest part with anything for it, it is such that it is better\nto part withal than to keep. The wise merchant that sought a goodly\npearl, having found one, sold all that he had, not himself, not\nhis soul, and all that he sold was in itself not worth a farthing,\nand yet obtained the pearl (Matt 13:45,46). Paul made the like\nexchange when he threw away his own righteousness, which was\nbut rags, yea, filthy rags (Isa 64:6), and put on the garment of\nsalvation, and cast away to the dunghill that which was once his\ngain, and won Christ (Phil 3:8). Thou needest not cast away thy\nsoul for puddle pleasures; behold the fountain of living water\nis set open, and thou invited to it, to take and drink thy belly,\nthy soul full, without price or money (Isa 55:2).\n\nSecondly. Take a short (yet let it not be a slight) view of the\nbest of the things men prize so high, that for the love of, they\nlose their souls: what are they? Even painted nothings, promising\nvanities (like the apples of Sodom, fair to the eye, but\nbeing touched, turn to dust; or like our mother Eve's, that had\na beautiful look, but, being tasted, brings forth death), which,\nfrom the most part, have proved snares to the owners, and always\nmiserable comforters at the parting; they cannot satisfy in life,\nfor the more of these things are had, the more (with a disquieted\nspirit) are they reached after, and what comes in serves but\nto whet up the greedy unsatisfied appetite after more. The world\npasseth away, and the lust thereof (1 John 2:17). Though most men\ncontent themselves with these, yet it is not in these to satisfy\nthem, and had they but one glimpse of the world to come, one cranny\nof light to discern the riches of Christ, and the least taste of\nthe pleasures that are at the right hand of God (Psa 16:11), they\nwould be as little satisfied without a share in them, as they are\nnow with what of worldly things they enjoy; much less can they\nease from pain at death. Clap a bag of gold (as one once did) to\nthy sinking spirit, pained body, and tormented conscience, and\nit can neither cheer up the one, nor appease the other, least of\nall can they deliver from, or yield comfort after death; those\ncannot serve as a bribe to death to pass thee by, nor yet bring\ncomfort to thy soul when thou art gone. The rich fool's large\ncrop and great increase could not procure one night's respite, nor\none moment's comfort. Besides, God regards them so little, that\nfrequently he gives the largest share of them to whom he hateth\nmost (Psa 17:14), and the least to them who are the excellent in\nthe earth, in whom his soul delights, although he hath made them\nheirs of the kingdom (James 2:5). Yet doth he bestow such a small\nportion of these worldly things upon them, hereby declaring to\nall how little he sets by those things which most set so much by,\nand to draw up our hearts, minds, and affections to the things\nabove; yea, His own Son that he appointed heir of all things (Heb\n1:2) shall come forth neither of rich kindred, nor attended with\ngallants, nor yet accoutered with the world's glory, but in a low,\nmean, and abject condition, at whose birth a manger received him;\nand through his life sorrows, wants, and sufferings did attend,\nand at the end a shameful death, in the world's esteem, befals\nhim, and by all this he shows his contempt of the worldly man's\ndarling. Cast not away thy soul then, O man, in seeking after,\nsolacing thyself in, and contenting thyself with this present world;\nfor though thou mayest make gold thy hope, and put thy confidence\nin thy wealth, yet when this thy hope shall fail, and thy confidence\nslip from thee (as sure it will ere long), glad wouldst thou be\nof the least drop of the water of life, and the least filing of\nthat precious gold (that thou art now called upon to drink of,\nand to buy for thyself); but, alas, they shall not be had. Then,\nO then, what profit will thy treasures of wickedness yield thee;\nand whereto will thy thick clay that thou hast hoarded up, and thy\ncarnal pleasures which thou hast drunk down, as the fish drinks\ndown water; whereto, I say, will they serve, unless to weigh thee\nthe deeper into hell, and increase the fire, when it shall be\nkindled upon thee?\n\nThirdly. Look upon thy loss, too, which is such that ten thousand\nworlds cannot repair--thy soul, thy body, thy comforts, thy hopes,\nthy share in a crucified Jesus, the crown of life, and everlasting\ncommunion with the Father, Son, and Spirit, blessed angels, and\nglorified saints, and a soul-satisfying, soul-saving Christ, who\ncame from the bosom of love, and gave himself to open a way to\neverlasting glory, by the sacrifice of himself, to whom thou art\ncalled, invited, and persuaded to come; whose heart is open, arms\nspread, and who hath room enough in his bosom to receive thee,\ngrace enough to pardon thee, blood enough to justify thee, treasures\nenough to enrich thee, pleasures enough to delight thee (Psa 36:8),\nand glory enough to crown thee; in whom it hath pleased the Father\nthat in him should all fulness dwell (Col 1:19); to make them\nperfectly blessed that come to him, so that there is no need to\nseek happiness among the creatures, which most do, and thereby\nlose true happiness, and their souls too. Turn in hither, and\nthou shalt eat of his bread, and drink of the wine which he hath\nmingled (Prov 9:4,5). Wouldst thou fare deliciously every day,\nand have thy soul delight itself in fatness? (Isa 55:2). Hearken\ndiligently, and come to the wedding; the oxen and fatlings\nare killed, and all things are ready (Matt 22:5). I tell thee,\nwhatsoever food thou feedest upon else, will prove no better to\nthee than the prodigal's husks (Luke 15:16). That will starve thee\nwhilst thou feedest on them; and if thou drinkest of other wine,\nit will prove as a cup of wine mixed with poison, which though it\nbe pleasant to the taste, it will be the death of thy soul. Wilt\nthou, then, lose this Christ, this food, this pleasure, this\nheaven, this happiness, for a thing of nought? Wilt thou drink\nout of a puddle, a broken cistern which leaks out the water, and\nholds nothing but mud, and refuse the fountain of living water,\nwhich, whosoever tastes of, shall live for ever?\n\nFourthly. Beware of persuading thyself into a conceit of the poor\nman's end, if thou livest the rich man's life, and diest his death.\nIt is strange to see how many run swift by the very way to hell,\nyet are full of confidence of going to heaven, though Scripture\neverywhere shuts them out, and Christ at last will certainly shut\nthem out for ever hereafter, living and dying in their present\nstate. Let none, therefore, deceive you, neither deceive yourselves,\nfor none such can enter into the kingdom of heaven. But for these\nthings' sake cometh the wrath of God on the children of disobedience\n(1 Cor 6:9; Eph 5:5,6). And how sad will thy disappointment be,\nthat goest on securely fearing nothing, being fully, yet falsely,\npersuaded of eternal life at last, and then drop down into the\nbottomless pit! Like wicked Haman, that dreamed of greater honour,\nbut behold a gallows; or our mother Eve, who conceited to be as\nGod, but became a cursed creature. Though the devil may persuade\nthee thou mayest live as in hell here, yet in heaven hereafter,\nbelieve him not, for he endeavours to keep thee in his snares,\nthat he may drag thee to hell with him; and the better to effect\nhis devilish design upon thee, he will present (and through his\ncursed subtlety knows how to do it) thy sins and this world in\nas lovely and taking a guise as may be, but will hide the evil\nconsequences from thine eyes, that thou mightest be inveigled by\ngazing on the one, and not be affrighted by beholding the other;\nhis bait shall be pleasant, but his hook hid, like the strumpet in\nProverbs 7, that entices the simple with fair words, but conceals\nthat the way to her house leads to the chambers of death; nothing\nappears but a bed richly furnished, and a promise of solacing him\nwith loves; but he that followeth after her, goeth as an ox to\nthe slaughter, and as a fool to the correction of the stocks.\n\nFifthly. This is thy day to prevent the loss of the one, and to\nget an interest in the other; this is the day of salvation, the\naccepted day of the Lord (2 Cor 6:2). Let the sun of this day be\nset before this work be done, and an everlasting night of darkness\nwill close thee in, wherein thou, thou shalt have time enough\nindeed to bemoan thy folly, but none to learn to grow wiser. It\nis a sad thing, especially in soul concernments, to be wise too\nlate, and to cry out when time is past, O that I had improved\nit when it was present. Then will the remembrance of thy former\nmisspent time, and thy despair of ever gaining more, be like\npoisoned arrows drinking up they spirit. Amongst all the talents\nGod hath entrusted man withal, this is not the least, because on\nit depends eternity; and according to the use we make of this,\nwill our eternal condition be, though the most of men live at such\na rate as if it was given them to no other end than to waste in\nwickedness, and consume in pleasures. What means else their spending\ndays, weeks, months, years, yea, their whole life, in whoring,\nswearing, playing, coveting, and fulfilling the lusts of the flesh,\nso that when they come to die, the great work that they were sent\nto do is then to be done; their souls, Christ, eternity, was scarce\nthought on before; but now, when merciless death begins to gripe\nthem, then do they begin to bethink themselves of those things\nwhich they should have got in readiness before, and that is the\nreason why we so often hear many that lie upon their death-beds\nto cry out for a little longer time; and no wonder, for they have\nthe salvation of their souls to seek. O sad case! to have their\nwork to do when the night is come, and a Christ to seek when death\nhath found them; take therefore the counsel of the Holy Ghost\n(Heb 3:7), 'To-day, if you will hear his voice, harden not your\nhearts.' Mark, it is the Spirit's counsel. True, the devil and thine\nown heart will tell thee another tale, and be ready to whisper\nin thine ears, Thou mayest have time enough hereafter; what need\nof so much haste, another day may serve as well; let thy soul be\nfilled with pleasure a little longer, and thy bags filled a little\nmore; thou mayest have time for this and that too. O, but this\nis the suggestion of an enemy, that would cause thee to defer so\nlong, that thy heart may grow too hard, and thine ear too heavy\nto hear at all; but, certainly, this being the greatest business,\nchallengeth the first and greatest care (Matt 6:33). And let this\nbe done; then, if thou shalt either have so much time to spare,\nor a heart to do it, take thy time for the other.\n\nSixthly. This day of thy mercy and Christ's importunity will not\nlast long; it is but a day, and that a day of visitation. Indeed\nit is rich grace that there should be a day, but dally not because\nit is but a day. Jerusalem had her day, but because therein she\ndid not know the things of her peace, a pitch night did overtake\n(Luke 19:42,43). It is a day of patience, and if thou despisest\nthe riches of God's goodness, patience, and long-suffering towards\nthee, and art not thereby led to repentance (Rom 2:5), a short\ntime will make it a day of vengeance. Though now Christ calls,\nbecause he is willing to save sinners, yet he will not always call;\nsee then that thou refuse not him that speaks from heaven in this\ngospel day (Heb 12:25). But seek him while he may be found, and\ncall upon him while he is near (Isa 55:6), lest thou criest after\nhim hereafter, and he refuse thee. It is not crying, Lord, Lord,\nwhen the day of grace is past, that will procure the least crumb\nof mercy (Matt 7:21). No, if thou comest not when called, but stayest\nwhile supper is ended, thou shalt not taste thereof (Luke 14:24),\nthough a bit would save thy life, thy soul; if thou drinkest not\nof the fountain while it is opened, thou shalt not when it is shut,\nthough thou beggest with tears of blood for one drop to cool thy\nscorching flaming heart; thou that mightest have had thy vessel\nfull, and welcome, shall not now have so much as will hang on the\ntip of a finger. O! remember, the axe is laid to the root of the\ntree (Matt 3:10). And although three years' time may be granted,\nthrough the vine-dresser's importunity, that will soon be expired,\nand then the axe that is now laid, shall cut up the tree by its\nroots, if it bring not forth good fruit. Seest thou not that many\nof late have been snatched away, on each side of thee (by that\nhand that hath been stretched out and is so still)? and though\nthou mayest escape a while, yet hast thou no assurance that the\ndestroying angel will long pass by thy door. O then, neglect thy\nsoul no longer, but consider time is short, and uncertain, eternity\nlong, thy work great, thy soul immortal, this world vanishing,\nChrist precious, hell hot, and heaven desirable.\n\nAnd if thou beest a Christian (to whom this may come) that hast\nnot only had a prize in thy hands, but wisdom given thee from above\nto make use of it, and art one who (whilst others are seeking to\nmake this world and hell together sure to themselves) spendest\nthy time, and makest it thy only business, to make sure of the\none thing necessary, and heaven to thy soul, I shall lay two or\nthree things before thy thoughts.\n\nFirst. Walk with a fixed eye upon the world to come. Look not at\nthe things that are seen, that are temporal, but at the things\nwhich are not seen, that are eternal (2 Cor 4:18). A Christian's\neye should be upon his journey's end, as our Lord Jesus, who for\nthe joy that was set before him, endured the cross (Heb 12:2).\nWhen the stones flew about Stephen's ears, his eyes were lifted\nup to heaven, and saw the glory of God, and Jesus standing on\nthe right hand of God (Acts 7:55,56). What though thou at present\nmayest lie at the rich man's gates, yet a few days will translate\nthee into Abraham's bosom. Though Israel had a sharp voyage\nthrough the wilderness, yet Caleb and Joshua, men of excellent\nspirits, had their eye upon the good land they were going to.\nThough graceless souls are too dull sighted to see afar off (2\nPeter 1:9), yet thou that hast received the unction from above,\ndost in some measure know what is the hope of thy calling, and\nwhat is the riches of the glory of his inheritance in the saints.\n\nSecondly. Be satisfied with thy present condition, though it be\nafflictive, for it shall not last always. Thy sorrows shall be\nshort, and thy joys long; roll thyself upon the Lord, for there is\na heaven will pay for all; Christ first endured the cross before\nhe wore the crown. David, before he was a king, was a shepherd.\nThe poor man spoken of in this ensuing treatise, before he was\ncarried into heaven, had experiences of sorrow and sufferings\non earth. Let the flesh be silent in passing judgment on the\ndispensations of God towards thee, and the men of this world, in\nthis present life. David, by prying too far herein with his own\nwisdom, had almost caught a fall (Psa 73). Though God's judgments\nmay be too deep for our reason to dive into, yet are they always\nrighteous, and his paths mercy and truth to those that keep his\ncovenants (Psa 25:10). When Jeremiah would debate with the Lord\nconcerning his judgments in the wicked's prosperity, he would\nlay this down as an indubitable truth, that his judgments were\nrighteous (Jer 12:1). And his end was not to charge God, but\nto learn understanding of him in the way of his judgments; and\nalthough the ways of his providence may be dark to his people, that\nthey cannot discern his footsteps, yet are they always consistent\nwith his everlasting covenant, and the results of the favour he\nbears to them. If the wicked flourish like the grass, it is that\nthey should be destroyed for ever (Psa 92:7). And if the godly\nhave many a wave beating upon them, yet will the Lord command his\nloving-kindness in the day time (Psa 42:7,8). And, after a little\nwhile being tossed to and fro in these boisterous waves, they\nshall arrive at the heavenly haven, this world being not their\nresting-place, but there remains one for them (Heb 4:9).\n\nThirdly. Let the faith and hopes of a glorious deliverance get\nthy heart up above thy present sufferings, that thou mayest glory\nin tribulation who hast ground of rejoicing in hope of the glory\nof God (Rom 5:2,3). For whatsoever thy present grievances are,\nwhether outward afflictions, or inward temptations, this may be\nthy consolation that a few days will rid thee of them; when thou\nshalt sigh no more, complain no more, but those shall be turned\ninto praises. Thou hast (if I may so call it) all thy hell here;\nlet thy life be expired, and thy misery is ended; thy happiness\nbegins, where wicked men's end; and when thine is once began, it\nshall have no more end.\n\nReader, I have an advertisement to thee concerning the following\ndiscourse, and the author of it. Thou hast in the discourse many\nthings of choice consideration presented to thee in much plainness,\nevidence, and authority; the replications are full, the applications\nare natural. Be not offended at his plain and downright language,\nit is for the discharge of the author's conscience, and thy profit,\nbesides the subject necessarily leads him to it. It is a mercy to\nbe dealt thoroughly and plainly with in the matters of thy soul.\nWe have too many that sow pillows under men's elbows, and too few\nwho, dealing plainly, divide to every man his portion. Read it\nnot to pick quarrels with it, but to profit by it; and let not\nprejudice either against the author, or manner of delivery, cause\nthee to stumble and fall at the truth. Prejudice will both blind\nthe eye that it shall not see the truth, and close it in with it,\nand make them too quick-sighted, either to make faults where there\nis none, or to greaten them where they are; and so cause the reader\nto turn the edge against the author or his work, that should be\nturned upon his own heart. It is marvellous to see how the truth\nis quarrelled at that comes from one, that would be easily received\nit if did drop from another; and I doubt not, if this book had some\nother hand at it, there is scarce any expression that may be now\ncarpt at by some, but would have been swallowed without straining.\nWe are now fallen into such an age (the good Lord help us) that\ntruth, upon its own account, can challenge but little acceptance,\nexcept the author be liked, or his lines painted with his own wit.\nBut certainly truth is of so excellent a nature, of such singular\nadvantage, and of so royal a descent, that it deserves entertainment\nfor itself, and that not in our houses or heads only, but in our\nhearts too. Whatsoever the hand is that brings it, or the form\nthat it appears in, men account gold worth receiving, whatsoever\nthe messenger is that brings it, or the vessel that holds it.\n\nIf thou meetest (reader) with any passage that seems doubtful unto\nthee, let love that thinks no evil put the best construction upon\nit, and do not hastily condemn what thou canst not presently yield\nto; or if any expression thou meetest with may (haply) offend\nthee, do not throw aside the whole, and resolve to read of it no\nmore; for though some one may offend thee, yet others (I hope) may\naffect thee; or if there be that which some may call tautology,\nbe not displeased at it; for that word that may not fasten upon\nthy heart in one page, may in another; and although it may be\ngrievous to thy eye (if thou beest nice and curious), yet bear\nwith it, if it may be profitable to thy soul.\n\nConcerning the author (whatsoever the censures and reports of many\nare) I have this to say, that I verily believe God hath counted\nhim faithful, and put him into the ministry; and though his outward\ncondition and former employment was mean, and his human learning\nsmall, yet is he one that hath acquaintance with God, and taught\nby his Spirit, and hath been used in his hand to do souls good; for\nto my knowledge there are divers who have felt the power of the\nword delivered by him; and I doubt not but that many more may,\nif the Lord continue him in his work; he is not like unto your\ndrones, that will suck the sweet, but do no work. For he hath laid\nforth himself to the utmost of his strength, taking all advantages\nto make known to others what he himself hath received of God, and\nI fear this is one reason why the archers have shot so sorely at\nhim; for by his and others' industry in their Master's work, their\nslothfulness hath been reproved, and the eyes of many have been\nopened to see a difference between those that are sent of God and\nthose that run before they are sent. And that he is none of those\nlight fanatic spirits that our age abounds withal, this following\ndiscourse, together with his former, that have been brought to\npublic view, will testify; for among other things that may bear\nrecord to him herein, you shall find him magnifying and exalting\nthe Holy Scriptures, and largely showing the worth, excellency,\nand usefulness of them.\n\nAnd yet surely if thou shalt (notwithstanding this) stumble at\nhis meanness and want of human learning, thou wilt declare thine\nunacquaintance with God's declared method, who to perfect his own\npraise, and to still the enemy and avenger, makes choice of babes\nand sucklings, and in their mouths ordaineth strength (Psa 8:2).\nThough men that have a great design, do, and must make use of\nthose that in reason are most likely to effect it, yet must the\nLord do so too? Then instruments (not himself) would carry away\nthe praise; but that no flesh should glory in his presence, he\nhath chosen the foolish things of the world, to confound the wise,\nand base things of the world, and things that are despised, hath\nGod chosen (1 Cor 1:27-29). Cast thine eye back to the beginning\nof the gospel dispensation (which surely, if at any time, should\nhave come forth in the wisdom and glory of the world), and thou\nshalt see what method the Lord did take at the first to exalt\nhis son Jesus: he goes not amongst the Jewish rabbis, nor to the\nschools of learning, to fetch out his gospel preachers, but to\nthe trades, and those most contemptible too; yet let not any from\nhence conceive that I undervalue the gifts and graces of such who\nhave been, or now are endued with them, nor yet speak against\nlearning being kept in its place; but my meaning is, that those\nthat are learned should not despise those that are not; or those\nthat are not, should not despise those that are, who are faithful\nin the Lord's work: and therefore being about to leave thee, I\nshall leave with thee two Scriptures to be considered of. The one\nis John 13:20, Verily, verily, I say unto you, he that receiveth\nwhomsoever I send (mark whomsoever) receiveth me; and he\nthat receiveth me, receiveth him that sent me. The other is Luke\n10:16, He that heareth you, heareth me; and he that despiseth you,\ndespiseth me; and he that despiseth me, despiseth him that sent\nme.\n\nJ. G.\n\n\nTHE AUTHOR TO THE READER.\n\nFriend, because it is a dangerous thing to be walking towards\nthe lace of darkness and anguish; and again, because it is\n(notwithstanding) the journey that most of the poor souls in the\nworld are taking, and that with delight and gladness, as if THERE\nwas the only happiness to be found, I have therefore thought it\nmy duty, being made sensible of the danger that will befal those\nthat fall therein, for the preventing of thee, O thou poor man\nor woman! to tell thee, by opening this parable, what sad success\nthose souls have had, and are also like to have, that have been,\nor shall be found persevering therein.\n\nWe use to count him a friend that will forewarn his neighbour of\nthe danger, when he knoweth thereof, and doth also see that the\nway his neighbour is walking in doth lead right thereto, especially\nwhen we think that our neighbour may be either ignorant or careless\nof his way. Why friend, it may be, nay twenty to one, but thou\nhast been, ever since thou didst come into the world, with thy\nback towards heaven, and thy face towards hell; and thou, it may\nbe, either through ignorance or carelessness, which is as bad,\nif not worse, hast been running full hastily that way ever since.\nWhy friend? I beseech thee put a little stop to thy earnest race,\nand take a view of what entertainment thou art like to have, if\nthou do in deed and in truth persist in this thy course. Friend,\nthy way leads 'down to death,' and thy 'steps take hold on hell'\n(Prov 5:5). It may be the path indeed is pleasant to the flesh,\nbut the end thereof will be bitter to thy soul. Hark, dost thou\nnot hear the bitter cries of them that are but newly gone before,\nsaying, Let him 'dip the tip of his finger in water, and cool my\ntongue; for I am tormented in this flame?' (Luke 16:24). Dost thou\nnot hear them say, Send out from the dead, to prevent my father,\nmy brother, and my father's house, from coming 'into this place of\ntorment?' Shall not then these mournful groans pierce thy flinty\nheart? Wilt thou stop thine ears, and shut thy eyes? And wilt thou\nnot regard? Take warning and stop thy journey before it be too\nlate. Wilt thou be like the silly fly, that is not quiet unless\nshe be either entangled in the spider's web, or burned in the\ncandle? Wilt thou be like the bird that hasteth to the snare of\nthe fowler? Wilt thou be like that simple one named in the seventh\nof Proverbs, that will be drawn to the slaughter by the cord of\na silly lust? O sinner, sinner, there are better things than hell\nto be had, and at a cheaper rate by the thousandth part! O! there\nis no comparison, there is heaven, there is God, there is Christ,\nthere is communion with an innumerable company of saints and angels.\nHear the message then that God doth send, that Christ doth send,\nthat saints do bring, nay, that the dead do send unto thee: 'I\npray thee, therefore, that thou wouldst send him to my father's\nhouse'; 'if one went unto them from the dead they would repent.'\n'How long, ye simple ones, will ye love simplicity? And the\nscorners delight in their scorning? And fools hate knowledge?'\n'Turn you at my reproof: behold,' saith God, 'I will pour out my\nSpirit unto you, I will make known my words unto you.' I say, hear\nthis voice, O silly one, and turn and live, thou sinful soul, lest\nhe make thee hear that other saying, But, 'because I have called,\nand ye refused, I have stretched out my hand, and no man regarded;\nI also will laugh at your calamity, I will mock when your fear\ncometh' (Prov 1:22-26).\n\nO poor soul, If God and Christ did [thus] with thee for thine\nharm, it would be another matter; then if thou didst refuse, thou\nmightest have some excuse to make, or fault to find, and ground\nto make delays. But this is for thy profit, for thy advantage,\nfor the pardoning of thy sins, the salvation of thy soul, the\ndelivering of thee from hell fire, from the wrath to come, from\neverlasting burnings, into favor with God, Christ, and communion\nwith all happiness, that is so indeed.\n\nBut it may be thou wilt say, All that hath been spoken to in this\ndiscourse is but a parable, and parables are no realities. I could\nput thee off with this answer, That though it be a parable, yet\nit is a truth, and not a lie; and thou shalt find it so too, to\nthy cost, if thou shalt be found a slighter of God, Christ, and\nthe salvation of thy own soul.\n\nBut secondly, know for certain, that the things signified by\nparables are wonderful realities. O what a glorious reality was\nthere signified by that parable, 'The kingdom of heaven is like\nunto a net that was cast into the sea,' &c. Signifying, that\nsinners of all sorts, of all nations, should be brought into God's\nkingdom, by the net of the gospel. And O! how real a thing shall\nthe other part thereof be, when it is fulfilled, which saith,\nAnd 'when it was full they drew to shore, and gathered the good\ninto vessels, but cast the bad away' (Matt 13:47,48). Signifying\nthe mansions of glory that the saints should have, and also the\nrejection that God will give to the ungodly, and to sinners. And\nalso that parable, what a glorious reality is there in it, which\nsaith, 'Except a corn of wheat fall into the ground and die, it\nabideth alone; but if it die, it bringeth forth much fruit' (John\n12:24). To signify that unless Jesus Christ did indeed spill his\nblood, and die the cursed death, he should abide alone; that is,\nhave never a soul into glory with him; but if he died, he should\nbring forth much fruit; that is, save many sinners. And also how\nreal a truth there was in that parable concerning the Jews putting\nChrist to death, which the poor dispersed Jews can best experience\nto their cost; for they have been almost ever since a banished\npeople, and such as have had God's sore displeasure wonderfully\nmanifested against them, according to the truth of the parable\n(Matt 21:33-41). O therefore, for Jesus Christ's sake, do not\nslight the truth, because it is discovered in a parable! For by\nthis argument thou mayest also, nay, thou wilt slight almost all\nthe things that our Lord Jesus Christ did speak; for he spake them\nfor the most part, if not all, in parables. Why should it be said\nof thee as it is said of some, These things are spoken to them\nthat are without 'in parables, that seeing they might not see,\nand hearing they might not understand?' (Luke 8:10). I say, take\nheed of being a quarreller against Christ's parables, lest Christ\nalso object against the salvation of thy soul at the judgment day.\n\nFriend, I have no more to say to thee now. If thou dost love me\npray for me, that my God would not forsake me, nor take his Holy\nSpirit from me; and that God would fit me to do and suffer what\nshall be from the world or devil inflicted upon me. I must tell\nthee, the world rages, they stamp and shake their heads, and\nfain they would be doing; the Lord help me to take all they shall\ndo with patience; and when they smite the one cheek, to turn the\nother to them, that I may do as Christ hath bidden me; for then\nthe Spirit of God, and of glory, shall rest upon me. Farewell.\n\nI am thine, if thou be not ashamed to own me, because of my low\nand contemptible descent in the world.[3]\n\nJOHN BUNYAN\n\n\nA Few Sighs from Hell;\n\nOR\n\nThe Groans of a Damned Soul..\n\nLuke 16:19-31.\n\n'There was a certain rich man which was clothed in purple and fine\nlinen, and fared sumptuously every day. And there was a certain\nbeggar, named Lazarus, which was laid at his gate, full of sores,\nAnd desiring to be fed with the crumbs which fell from the rich\nman's table: moreover the dogs came and licked his sores. And it\ncame to pass that the beggar died, and was carried by the angels\ninto Abraham's bosom: the rich man also died, and was buried;\nAnd in hell he lifted up his eyes, being in torments, and seeeth\nAbraham afar off, and Lazarus in his bosom. And he cried and said,\nFather Abraham, have mercy on me, and send Lazarus, that he may\ndip the tip of his finger in water, and cool my tongue; for I am\ntormented in this flame. But Abraham said, Son, remember that thou\nin thy lifetime receivedst thy good things, and likewise Lazarus\nevil things: but now he is comforted, and thou art tormented. And,\nbeside all this, between us and you there is a great gulf fixed;\nso that they which would pass from hence to you cannot; neither\ncan they pass to us that would come from thence. Then he said,\nI pray thee therefore, father, that thou wouldst send him to\nmy father's house; For I have five brethren; that he may testify\nunto them, lest they also come into this place of torment. Abraham\nsaith unto him, They have Moses and the prophets; let them hear\nthem. And he said, Nay, father Abraham: but if one went unto them\nfrom the dead, they will repent. And he said unto him, If they\nhear not Moses and the prophets, neither will they be persuaded\nthough one rose from the dead.'\n\nThis Scripture was not spoken by our Lord Jesus Christ to show you\nthe state of two single persons only, as some, through ignorance\nof the drift of Christ in his parables, do dream; but to show\nyou the state of the godly and ungodly to the world's end; as is\nclear to him that is of an understanding heart. For he spake them\nto the end that after generations should take notice thereof,\nand fear, lest they also fell into the same condition. Now in my\ndiscourse upon these words I shall not be tedious; but as briefly\nas I may, I shall pass through the several verses, and lay you\ndown some of the several truths contained therein. And the Lord\ngrant that they may be profitable, and of great advantage to those\nthat read them, or hear them read.\n\nThe 19th and 20th verses also, I shall not spend much time upon,\nonly give you three or four short hints, and so pass to the next\nverses; for they are the words I do intend most especially to\ninsist upon.\n\nThe 19th, 20th, and 21st verses run thus:--'There was a certain\nrich man which was clothed in purple and fine linen, and fared'\ndeliciously or 'sumptuously every day. And there was a certain\nbeggar, named Lazarus, which was laid at his gate full of sores.'\n\nFirst. If these verses had been spoken by Jesus Christ, and no\nmore, all the world would have gone near to have cast a wrong\ninterpretation on them. I say, if Jesus had said only thus much,\n'There was a certain rich man' which 'fared sumptuously daily,\nand a certain beggar laid at his gate full of sores'; the world\nwould have made this conclusion of them--the rich man was the happy\nman; for, at the first view, it doth represent such a thing; but\ntake all together, that is, read the whole parable, and you shall\nfind that there is no man in a worse condition than he; as I shall\nclearly hold forth afterward.\n\nSecond. Again, if a man would judge of men according to outward\nappearance, he shall ofttimes take his mark amiss. Here is a man\nto outward appearance appears the only blessed man, better by half\nthan the beggar, inasmuch as he is rich, the beggar poor; he is\nwell clothed, but peradventure the beggar is naked; he hath good\nfood, but the beggar would be glad of dog's meat. 'And desiring\nto be fed with the crumbs which fell from the rich man's table.'\nThe rich man fares well every day, but the beggar must be glad of\na bit when he can get it. O! who would not be in the rich man's\nstate? A wealthy man, sorts of new suits and dainty dishes every\nday; enough to make one who minds nothing but his belly, and his\nback, and his lusts, to say, O that I were in that man's condition!\nO that I had about me as that man has! Then I should live a life\nindeed; then should I have heart's-ease good store; then I should\nlive pleasantly, and might say to my soul, 'Soul,' be of good\ncheer, 'eat, drink, and be merry' (Luke 12:19). Thou hast everything\nplenty, and art in a most blessed condition.\n\nI say, this might be, aye, and is, the conclusion with them that\njudge according to outward appearance. But if the whole parable\nbe well considered, you will see (Luke 16:15), that which is had\nin high estimation with men is an abomination in the sight of\nGod. And again (John 16:20-22), that condition, that is the saddest\ncondition, according to outward appearance, is ofttimes the most\nexcellent; for the beggar had ten thousand degrees the best of\nit, though, to outward appearance, his state was the saddest;[4]\nfrom whence we shall observe thus much:--1. That those who judge\naccording to outward appearance, do for the most part judge amiss\n(John 7:24). 2. That they who look upon their outward enjoyments\nto be token of God's special grace unto them, are also deceived\n(Rev 3:17). For as it is here in the parable, a man of wealth and\na child of the devil may make but one person; or a man may have\nabundance of outward enjoyments, and yet be carried by the devils\ninto eternal burnings (Luke 12:20). But this is the trap in which\nthe devil hath caught many thousands of poor souls, namely, by\ngetting them to judge according to outward appearance, or according\nto God's outward blessings.\n\nDo but ask a poor, carnal, covetous wretch, how we should know\na man to be in a happy state, and he will answer, those that God\nblesseth, and giveth abundance of this world unto; when, for the\nmost part, they are they that are the cursed men. Alas! poor men,\nthey are so ignorant as to think that because a man is increased\nin outward things, and that by a small stock, therefore God doth\nlove that man with a special love, or else he would never do\nso much for him, never bless him so, and prosper the work of his\nhands. Ah! poor soul, it is the rich man that goes to hell. And\n'the rich man died,' and in hell, mark, 'in hell he lift up his\neyes,' &c.\n\nMethinks to see how the great ones of the world will go strutting\nup and down the streets sometimes, it makes me wonder. Surely they\nlook upon themselves to be the only happy men; but it is because\nthey judge according to outward appearance; they look upon themselves\nto be the only blessed men, when the Lord knows the generality\nare left out of that blessed condition. 'Not many wise men after\nthe flesh, not many mighty, not many noble are called' (1 Cor\n1:26). Ah! did they that do now so brag, that nobody dare scarce\nlook on them, but believe this, it would make them hang down their\nheads and cry, O give me a Lazarus' portion.\n\nI might here enlarge very much, but I shall not; only thus much\nI shall say to you that have much of this world, Have a care that\nyou have not your portion in this world. Take heed that it be not\nsaid to you hereafter, when you would very willingly have heaven,\nRemember in your lifetime you had your portion (Psa 17:14).\n\nAnd friend, thou that seekest after this world, and desirest riches,\nlet me ask this question, Wouldst thou be content that God should\nput thee off with a portion in this life? Wouldst thou be glad to\nbe kept out of heaven with a back well clothed, and a belly well\nfilled with the dainties of this world? Wouldst thou be glad to\nhave all thy good things in thy lifetime, to have thy heaven to\nlast no longer than while thou dost live in this world? Wouldst\nthou be willing to be deprived of eternal happiness and felicity?\nIf you say no, then have a care of the world and thy sins; have a\ncare of desiring to be a rich man, lest thy table be made a snare\nunto thee (Psa 19:22). Lest the wealth of this world do bar thee\nout of glory. For, as the apostle saith, 'They that will be rich,\nfall into temptation and a snare, and into many foolish and hurtful\nlusts, which drown men in destruction and perdition' (1 Tim 6:9).\nThus much in general; but now more particularly.\n\nThese two men here spoken of, as I said, do hold forth to us that\nstate of the godly and ungodly; the beggar holdest forth the godly,\nand the rich man the ungodly. 'There was a certain rich man.'\n\nBut why are the ungodly held forth under the notion of a rich man?\n1. Because Christ would not have them look too high, as I said\nbefore, but that those who have riches should have a care that they\nbe not all their portion (James 1:10-12; 1 Tim 6:17). 2. Because\nrich men are most liable to the devil's temptations; are most\nready to be puffed up with pride, stoutness, cares of this world,\nin which things they spend most of their time in lusts, drunkenness,\nwantonness, idleness, together with the other works of the flesh;\nfor which things sake, the wrath of God cometh on the children\nof disobedience (Col 3:6). 3. Because he would comfort the hearts\nof his own, which are most commonly of the poorer sort; but God\nhath chosen the poor, despised, and base things of this world (1\nCor 1:26). Should God have set the rich man in the blessed state,\nhis children would have concluded, being poor, that they had no\nshare in the life to come.\n\nAnd again, had not God given such a discovery of the sad condition\nof those that are for the most part rich men, we should have had\nmen concluded absolutely that the rich are the blessed men. Nay,\nalbeit the Lord himself doth so evidently declare that the rich\nones of the world are, for the most part, in the saddest condition,\nyet they, through unbelief, or else presumption, do harden\nthemselves, and seek for the glory of this world as though the\nLord Jesus Christ did not mean as he said, or else that he will\nsay more than shall assuredly come to pass; but let them know that\nthe Lord hath a time to fulfil that he had a time to declare, for\nthe scripture cannot be broken (John 10:35).\n\nBut again, the Lord by this word doth not mean those are ungodly\nwho are rich in the world, and no other, for then must all those\nthat are poor, yet graceless and vain men, be saved and delivered\nfrom eternal vengeance, which would be contrary to the Word of\nGod, which saith that together with the kings of the earth, and\nthe great men, and the chief captains, and the mighty men, there\nare bondmen or servants, and slaves, that cry out at the appearance\nof the Almighty God, and his Son Jesus Christ, to judgment (Rev\n6:15).\n\nSo that though Christ doth say, 'There was a certain rich man,'\nyet you must understand he meaneth all the ungodly, rich or poor.\nNay, if you will not understand it so now, you shall be made to\nunderstand it to be so meant at the day of Christ's second coming,\nwhen all that are ungodly shall stand at the left hand of Christ,\nwith pale faces and guilty consciences, with the vials of the\nAlmighty's wrath ready to be poured out upon them. Thus much in\nbrief touching the 19th verse. I might have observed other things\nfrom it, but now I forbear, having other things to speak of at\nthis time.\n\nVerse 20.--'And there was a certain beggar, named Lazarus, which\nwas laid at his gate, full of sores.'\n\nThis verse doth chiefly hold forth these things; 1. That the\nsaints of God are a poor contemptible people; 'There was a certain\nbeggar.' If you understand the word beggar to hold forth outward\npoverty, or scarcity in outward things, such are saints[5] of the\nLord, for they are for the most part a poor, despised, contemptible\npeople. But if you allegorize it and interpret it thus, They are\nsuch as beg earnestly for heavenly food; this is also the spirit\nof the children of God, and it may be, and is a truth in this\nsense, though not so naturally gathered from this scripture. 2.\nThat 'he was laid at his gate, full of sores.' These words hold\nforth the distempers of believers, saying he was 'full of sores,'\nwhich may signify the many troubles, temptations, persecutions,\nand afflictions in body and spirit which they meet withal while\nthey are in the world, but also the entertainment they find at\nthe hands of those ungodly ones who live upon the earth. Whereas\nit is said, he was 'laid at his gate, full of sores.' Mark, he\nwas laid at his gate, not in his house--that was thought too good\nfor him--but he was laid at his gate, full of sores. From whence\nobserve, (1.) That the ungodly world do not desire to entertain\nand receive the poor saints of God into their houses. If they\nmust needs be somewhere near unto them, yet they shall not come\ninto their houses; shut them out of doors; if they will needs be\nnear us, let them be at the gate. And he 'was laid at his gate,\nfull of sores.' (2.) Observe that the world are not at all touched\nwith the afflictions of God's children for all they are full of\nsores; a despised, afflicted, tempted, persecuted people the world\ndoth not pity, no, but rather labour to aggravate their trouble\nby shutting them out of doors; sink or swim, what cares the\nworld? They are resolved to disown them; they will give them no\nentertainment: if the lying in the streets will do them any good,\nif hard usage will do them any good, if to be disowned, rejected,\nand shut out of doors by the world will do them any good, they\nshall have enough of that; but otherwise no refreshment, no comfort\nfrom the world. And he 'was laid at his gate, full of sores.'\n\nVerse 21.--'And he desired to be fed with the crumbs which fell from\nthe rich man's table: the dogs came also and licked his sores.'\n\nBy these words our Lord Jesus doth show us the frame of a Christian's\nheart, and also the heart and carriage of worldly men towards the\nsaints of the Lord. The Christian's heart is held forth by this,\nthat anything will content him while he is on this side glory. And\n'he desired to be fed with the crumbs'; the dogs' meat, anything.\nI say a Christian will be content with anything, if he have but\nto keep life and soul together; as we used to say, he is content,\nhe is satisfied; he hath learned--if he hath learned to be\na Christian--to be content with anything; as Paul saith, 'I have\nlearned in whatsoever state I am, therewith to be content' (Phil\n4:11). He learns in all conditions to study to love God, to walk\nwith God, to give up himself to God; and if the crumbs that fall\nfrom the rich man's table will but satisfy nature and give him\nbodily strength, that thereby he may be the more able to walk in\nthe way of God, he is contented. And he 'desired to be fed with\nthe crumbs that fell from the rich man's table.'[6] But mark, he\nhad them not; you do not find that he had so much as a crumb, or a\nscrap allowed unto him. No, then the dogs will be beguiled, THAT\nmust be preserved for the dogs. From whence observe that the ungodly\nworld do love their dogs better than the children of God.[7] You\nwill say that is strange. It is so indeed, yet it is true, as will\nbe clearly manifested; as, for instance, how many pounds do some\nmen spend in a year on their dogs, when in the meanwhile the poor\nsaints of God may starve for hunger? They will build houses for\ntheir dogs, when the saints must be glad to wander, and lodge in\ndens and caves of the earth (Heb 11:38). And if they be in any\nof their houses for the hire thereof, they will warn them out or\neject them, or pull down the house over their heads, rather than\nnot rid themselves of such tenants.[8] Again, some men cannot go\nhalf a mile from home but they must have dogs at their heels, but\nthey can very willingly go half a score miles without the society\nof a Christian. Nay, if when they are busy with their dogs they\nshould chance to meet a Christian, they would willingly shift him\nif they could. They will go on the other side the hedge or the\nway rather than they will have any society with him; and if at\nany time a child of God should come into a house where there are\nbut two or three ungodly wretches, they do commonly wish either\nthemselves or the saint out of doors; and why so? because they\ncannot down[9] with the society of a Christian; though if there\ncome in at the same time a dog, or a drunken swearing wretch,\nwhich is worse than a dog, they will make him welcome; he shall\nsit down with them and partake of their dainties. And now tell\nme, you that love your sins and your pleasures, had you not rather\nkeep company with a drunkard, a swearer, a strumpet, a thief,\nnay, a dog, than with an honest-hearted Christian? If you say no,\nwhat means your sour carriage to the people of God? Why do you\nlook on them as if you would eat them up? Yet at the very same\ntime if you can but meet your dog, or a drunken companion, you\ncan fawn upon them, take acquaintance with them, to the tavern or\nale house with them, if it be two or three times in a week. But\nif the saints of God meet together, pray together, and labour to\nedify one another, you will stay till doomsday before you will\nlook into the house where they are. Ah! friends, when all comes\nto all, you will be found to love drunkards, strumpets, dogs,\nanything, nay, to serve the devil, rather than to have loving and\nfriendly society with the saints of God.\n\nMoreover, 'the dogs came and licked his sores.' Here again you may\nsee, not only the afflicted state of the saints of God in this\nworld, but also that even dogs themselves, according to their kind,\nare more favourable to the saints than the sinful world; though\nthe ungodly will have no mercy on the saints, yet it is ordered\nso that these creatures, dogs, lions, &c. will. Though the rich\nman would not entertain him into his house, yet his dogs will\ncome and do him the best good they can, even to lick his running\nsores. It was thus with Daniel when the world was mad against him,\nand would have him thrown to the lions to be devoured, the lions\nshut their mouths at him, or rather the Lord did shut them up, so\nthat there was not that hurt befel to him as was desired by the\nadversaries (Dan 6). And this I am persuaded of, that would the\ncreatures do as some men would have them, the saints of God should\nnot walk so quietly up and down the streets and other places\nas they do. And as I said before, so I say again, I am persuaded\nthat, at the day of judgment, many men's conditions and carriages\nwill be so laid open, that it will evidently appear they have been\nvery merciless and mad against the children of God, insomuch,\nthat when the providence of God did fall out so as to cross their\nexpectation, they have been very much offended thereat, as is very\nevidently seen in them who set themselves to study how to bring\nthe saints into bondage, and to thrust them into corners, as in\nthese late years (Psa 31:13). And because God hath in his goodness\nordered things otherwise, they have gnashed their teeth thereat.[10]\nHence then let the saints learn not to commit themselves to their\nenemies; 'beware of men' (Matt 10:17). They are very merciless\nmen, and will not so much favour you, if they can help it, as you\nmay suppose they may. Nay, unless the overruling hand of God in\ngoodness do order things contrary to their natural inclination,\nthey will not favour you so much as a dog.\n\nVerse 22.--'And it came to pass that the beggar died, and was\ncarried by the angels into Abraham's bosom: the rich man also\ndied, and was buried.'\n\nThe former verses do briefly hold forth the carriage of the ungodly\nin this life toward the saints. Now this verse doth hold forth\nthe departure, both of the godly and ungodly, out of this life.\n\nWhere he said, 'And it came to pass, that the beggar died, and was\ncarried--into Abraham's bosom,' and 'the rich man also died';--the\nbeggar died, that represents the godly; and the rich man died,\nthat represents the ungodly. From whence observe, neither godly\nnor ungodly must live always without a change, either by death or\njudgment; the good man died and the bad man died. That scripture\ndoth also back this truth, that good and bad must die, marvellous\nwell, where it is said, 'And it is appointed unto men once to die,\nbut after this the judgment' (Heb 9:27).\n\nMark, he doth not say it is so that men by chance may die; which\nmight beget, in the hearts of the ungodly especially, some hope\nto escape the bitterness of it. But he saith it is a thing most\ncertain, it is appointed; mark, 'it is appointed unto men once\nto die, but after this the judgment.' God hath decreed it, that\nsince men have fallen from that happy estate that God at the first\ndid set them in, they shall die (Rom 6:23). Now when it is said\nthe beggar died and the rich man died, part of the meaning is they\nceased to be any more in this world; I say partly the meaning,\nbut not altogether. Though it be altogether the meaning when some\nof the creatures die, yet it is but in part the meaning when it\nis said that men, women, or children die; for there is to them\nsomething else to be said, more than barely agoing out of the\nworld. For if when unregenerate men and women die there were an\nend of them, not only in this world but also in the world to come,\nthey would be happy over they will be now, for when ungodly men\nand women die there is that to come after death that will be very\nterrible to them, namely, to be carried by the angels of darkness\nfrom their death-beds to hell, there to be reserved to the judgment of\nthe great day, when both body and soul shall meet and be united\ntogether again, and made capable to undergo the uttermost vengeance\nof the Almighty to all eternity. This is that, I say, which doth\nfollow a man that is not born again, after death, as is clear from\nthat in 1 Peter 3:18, 19, where, before speaking of Christ being\nraised again, by the power of his eternal Spirit, he saith, By\nwhich, that is, by that Spirit, 'he went and preached unto the\nspirits in prison.' But what is the meaning of this? Why, thus much,\nthat those souls who were once alive in the world in the time or\ndays in which Noah lived, being disobedient in their times to the\ncalls of God by his Spirit in Noah, for so I understand it, was,\naccording to that which was foretold by that preacher, deprived\nof life and overcome by the flood, and are now in prison. Mark,\nhe preached to the spirits in prison; he doth not say, who were\nin prison, but to them in, that is, now in prison, under chains\nof darkness, reserved, or kept there in that prison, in which now\nthey are, ready, like villains in the jail, to be brought before\nthe judgment-seat of Christ at the great day. But of this I shall\nspeak further by and by.\n\nNow if this one truth, that men must die and depart this world,\nand either enter into joy or else into prison, to be reserved to\nthe day of judgment, were believed, we should not have so many\nwantons walk up and down the streets as there do, at least it\nwould put a mighty check to their filthy carriages, so that they\nwould not, could not walk so basely and sinfully as they do.\nBelshazzar, notwithstanding he was so far from the fear of God as\nhe was, yet when he did but see that God was offended and threatened\nhim for his wickedness, it made him hang down his head and knock\nhis knees together (Dan 5:5,6). If you read the verses before you\nwill find he was careless, and satisfying his lusts in drinking\nand playing the wanton with his concubines. But so soon as he did\nperceive the finger of a hand-writing, 'then,' saith the scripture,\n'the king's countenance was changed, and his thoughts troubled him,\nso that the joints of his loins were loosed, and his knees smote\none against another.' And when Paul told Felix of righteousness,\ntemperance, and judgment to come, it make him tremble. And let me\ntell thee, soul, whosoever thou art, that if thou didst but verily\nbelieve that thou must die and come into the judgment, it would\nmake thee turn over a new leaf. But this is the misery, the devil\ndoth labour by all means as to keep out other things that are good,\nso to keep out of the heart, as much as in him lies, the thoughts\nof passing from this life into another world; for he knows, if\nhe can but keep them from the serious thoughts of death, he shall\nthe more easily keep them in their sins, and so from closing with\nJesus Christ; as Job saith, 'Their houses are safe from fear,\nneither is the rod of God upon them.' Which makes them say to God,\n'Depart from us, for we desire not the knowledge of thy ways' (Job\n21:14). Because there is no fear of death and judgment to come,\ntherefore they do put off God and his ways, and spend their days\nin their sins, and in a moment, that is, before they are aware,\ngo down to the grave (Job 21:17). And thus it fared also with\nthe man spoken of in Luke 12:20. The man, instead of thinking of\ndeath, he thought how he might make his barns bigger. But, in the\nmidst of his business in the world, he lost his soul before he\nwas aware, supposing that death had been many years off. But God\nsaid unto him, 'Thou fool,' thou troublest thyself about things of\nthis life, thou puttest off the thoughts of departing this world,\nwhen this night thy soul shall be taken from thee; or, this night,\nthey, that is, the devil, will fetch away thy soul from thee. And\nhere it comes to pass, men's not being exercised with the thoughts\nof departing this life, that they are, so unexpectedly to themselves\nand their neighbours, taken away from the pleasures and profits,\nyea, and all the enjoyments they busy themselves withal while they\nlive in this world. And hence it is again, that you have some in\nyour towns and cities that are so suddenly taken away, some from\nhaunting the ale-houses, others from haunting the whore-houses,\nothers from playing and gaming, others from the cares and covetous\ndesires after this world, unlooked for as by themselves or their\ncompanions. Hence it is also that men do so wonder at such tidings\nas this. There is such a one dead, such a one is departed; it\nis because they do so little consider both the transitoriness of\nthemselves and their neighbours. For had they but their thoughts\nwell exercised about the shortness of this life, and the danger\nthat will befall such as do miss of the Lord Jesus Christ, it\nwould make them more wary and sober, and spend more time in the\nservice of God, and be more delighted and diligent in inquiring\nafter the Lord Jesus, who is the deliverer 'from the wrath to\ncome' (1 Thess 1:10). For, as I said before, it is evident, that\nthey who live after the flesh in the lusts thereof, do not really\nand seriously think on death, and the judgment that doth follow\nafter: neither do they indeed endeavour so to do; for did they, it\nwould make them say with holy Job, 'All the days of my appointed\ntime will I wait till my change come' (Job 14:14). And as I said\nbefore, that not only the wicked, but also the godly have their\ntime to depart this life. And the beggar died. The saints of the\nLord, they must be deprived of this life also, they must yield up\nthe ghost into the hands of the Lord their God; they must also be\nseparated from their wives, children, husbands, friends, goods,\nand all that they have in the world. For God hath decreed it; it\nis appointed, namely, by the Lord, for men once to die, and 'we\nmust all appear before the judgment-seat of Christ,' as it is, 2\nCorinthian 5:10, 11.\n\nBut it may be objected, if the godly do die as well as the wicked,\nand if the saints must appear before the judgment-seat as well\nas the sinners, then what advantage have the godly more than the\nungodly, and how can the saints be in a better condition than the\nwicked?\n\nAnsw. Read the 22d verse over again, and you will find a marvellous\ndifference between them, as much as is between heaven and hell,\neverlasting joy and everlasting torments; for you find, that when\nthe beggar died, which represents the godly, he was carried by\nthe angels into Abraham's bosom, or into everlasting joy (Psa 1).\nBut the ungodly are not so, but are hurried by the devils into\nthe bottomless pit, drawn away in their wickedness (Prov 14:32),\nfor he saith, 'And in hell he lifted up his eyes.' When the ungodly\ndo die, their misery beginneth, for then appear the devils, like\nso many lions, waiting every moment till the soul depart from the\nbody. Sometimes they are very visible to the dying party,[11] but\nsometimes more invisible; but always this is certain, they never\nmiss of the soul if it do die out of the Lord Jesus Christ;\nbut do hale it away to the prison, as I said before, there to be\ntormented and reserved until that great and general day of judgment,\nat which day they must, body and soul, receive a final sentence\nfrom the righteous Judge, and from that time be shut out from the\npresence of God into everlasting woe and distress. But the godly,\nwhen the time of their departure is at hand, then also are the\nangels of the Lord at hand; yea, they are ready waiting upon the\nsoul to conduct it safe into Abraham's bosom. I do not say but the\ndevils are ofttimes very busy doubtless, and attending the saints\nin their sickness: ay, and no question but they would willingly\ndeprive the soul of glory. But here is the comfort, as the devils\ncome from hell to devour the soul, if it be possible, at its\ndeparture, so the angels of the Lord come from heaven, to watch over\nand conduct the soul, in spite of the devil, safe into Abraham's\nbosom.\n\nDavid had the comfort of this, and speaks it forth for the comfort\nof his brethren (Psa 34:7), saying, 'The angel of the Lord encampeth\nround about them that fear him, and delivereth them.' Mark, the\nangel of the Lord encampeth round about his children, to deliver\nthem. From what? From their enemies, of which the devil is not\nthe least. This is an excellent comfort at any time, to have the\nholy angels of God to attend a poor man or woman; but especially\nit is comfortable in the time of distress, at the time of death,\nwhen the devils beset the soul with all the power that hell can\nafford them. But now it may be, that the glorious angels of God\ndo not appear at the first, to the view of the soul; nay, rather\nhell stands before it, and the devils ready, as if they would carry\nit thither. But this is the comfort, the angels do always appear\nat the last, and will not fail the soul, but will carry it safe\ninto Abraham's bosom. Ah friends, consider, here is an ungodly\nman upon his death-bed, and he hath none to speak for him, none\nto speak comfort unto him; but it is not so with the children of\nGod, for they have the Spirit to comfort them. Here is the ungodly,\nand they have no Christ to pray for their safe conduct to glory;\nbut the saints have an intercessor (John 17:9). Here is the world,\nwhen they die, they have none of the angels of God to attend upon\nthem; but the saints have their company. In a word, the unconverted\nperson, when he dieth, he sinks into the bottomless pit; but the\nsaints, when they die, do ascend with, and by the angels, into\nAbraham's bosom, or into unspeakable glory (Luke 23:43).\n\nAgain, it is said, that the rich man when he died was buried or\nput into the earth; but when the beggar died, he was carried by\nthe angels into Abraham's bosom. The one is a very excellent style,\nwhere he saith he was carried by angels into Abraham's bosom:\nit denotes the excellent condition of the saints of God, as\nI said before; and not only so, but also the preciousness of the\ndeath of the saints in the eyes of the Lord (Psa 116:15). That\nafter-generations may see how precious in the sight of the Lord\nthe death of his saints is, when he saith they are carried by the\nangels into Abraham's bosom.\n\nThus many times the Lord adorneth the death and departure of his\nsaints, to hold forth unto after-generations, how excellent they are\nin his eyes. It is said of Enoch, that God took him; of Abraham,\nthat he died in a good old age; of Moses, that the Lord buried\nhim; of Elijah, that he was taken up into heaven; that the saints\nsleep in Jesus; that they die in the Lord; that they rest from\ntheir labour, that their works follow them; that they are under\nthe altar; that they are with Christ; that they are in light; that\nthey are to come with the Lord Jesus to judge the world. All which\nsayings signify thus much, that to die a saint is very great honour\nand dignity. But the ungodly are not so. The rich or ungodly die\nand are buried; he is carried from his dwelling to the grave, and\nthere he is buried, hid in the dust; and his body doth not so fast\nmoulder and come to nought there, but his name doth stink as fast\nin the world, as saith the holy scripture: 'The name of the wicked\nshall rot' (Prov 10:7). And indeed, the names of the godly are\nnot in so much honour after their departure, but the wicked and\ntheir names do as much rot. What a dishonour to posterity was the\ndeath of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the\nrest of their companions?\n\nThus the wicked have their names written in the earth, and they do\nperish and rot, and the name of the saints do cast forth a dainty\nsavour to following generations; and that the Lord Jesus doth\nsignify where he saith the godly are 'carried by the angels into\nAbraham's bosom'; and that the wicked are nothing worth, where he\nsaith the ungodly die and are buried.\n\nVerse 23.--'And in hell he lifted up his eyes, being in torments,\nand seeth Abraham afar off, and Lazarus in his bosom.'\n\nThe former verse speaks only of the departure of the ungodly out\nof this life, together with the glorious conduct[12] that the godly\nhave into the kingdom of their Father. Now our Lord doth show,\nin this verse, partly what doth and shall befal to the reprobate\nafter this life is ended, where he saith, 'And in hell he lifted\nup his eyes.' That is, the ungodly, after they depart this life,\ndo lift up their eyes in hell.\n\nFrom these words may be observed these things, First. That there\nis a hell for souls to be tormented in, when this life is ended.\nMark, after he was dead and buried, 'In hell he lifted up his\neyes.' Second. That all that are ungodly, and do live and die in\ntheir sins, so soon as ever they die, they go into hell: he died\nand was buried; 'And in hell he lifted up his eyes.' Third. That\nsome are so fast asleep, and secure in their sins, that they scarce\nknow well where they are till they come into hell; and that I\ngather from these words, 'In hell he lifted up his eyes.' He was\nasleep before, but hell makes him lift up his eyes.\n\n[First.] As I said before, it is evident that there is a hell for\nsouls, yea, and bodies too, to be tormented in after they depart\nthis life, as is clear, first, because the Lord Jesus Christ, that\ncannot lie, did say that after the sinner was dead and buried,\n'In hell he lifted up his eyes.'\n\nNow if it be objected that by hell is here meant the grave, that\nI plainly deny: 1. Because there the body is not sensible of torment\nor ease; but in that hell into which the spirits of the damned\ndepart, they are sensible of torment, and would very willingly be\nfreed from it, to enjoy ease, which they are sensible of the want\nof; as is clearly discovered in this parable, 'Send Lazarus, that\nhe may dip the tip of his finger in water, and cool my tongue.'\n2. It is not meant the grave, but some other place, because the\nbodies, so long as they lie there, are not capable of lifting up\ntheir eyes, to see the glorious condition of the children of God,\nas the souls of the damned do. 'In hell he lifted up his eyes.'\n3. It cannot be the grave, for then it must follow that the soul\nwas buried there with the body, which cannot stand with such a\ndead state as is here mentioned; for he saith, 'The rich man died';\nthat is, his soul was separated from his body. 'And in hell he\nlifted up his eyes.'\n\nIf it be again objected that there is no hell but in this life; that\nI do also deny, as I said before: after he was dead and buried,\n'In hell he lifted up his eyes.' And let me tell thee, O soul,\nwhoever thou art, that if thou close not in savingly with the Lord\nJesus Christ, and lay hold on what he hath done and is doing in\nhis own person for sinners, thou wilt find such a hell after this\nlife is ended, that thou wilt not get out of again for ever and\never. And thou that art wanton, and dost make but a mock at the\nservants of the Lord, when they tell thee of the torments of hell,\nthou wilt find that when thou departest out of this life, that\nhell, even the hell which is after this life, will meet thee in\nthy journey thither; and will, with its hellish crew, give thee\nsuch a sad salutation that thou wilt not forget it to all eternity.\nWhen that scripture comes to be fulfilled on thy soul, in Isaiah\n14:9, 10, 'Hell from beneath is moved for thee to meet thee at\nthy coming: it stirreth up the dead for thee, even all the chief\nones of the earth; it hath raised up from their thrones all the\nkings of the nations. All they,' that is, that are in hell, shall\nsay, 'Art thou also become weak as we? art thou become like unto\nus?' O sometimes when I have had but thoughts of going to hell,\nand consider the everlastingness of their ruin that fall in thither,\nit hath stirred me up rather to seek to the Lord Jesus Christ to\ndeliver me from thence, than to slight it, and make a mock at it.\n'And in hell he lifted up his eyes.'\n\n[Second.] The second thing I told you was this, that all the ungodly\nthat live and die in their sins, so soon as ever they depart this\nlife, do descend into hell. This is also verified by the words in\nthis parable, where Christ said, He 'died and was buried, and in\nhell he lifted up his eyes.' As the tree falls, so it shall be,\nwhether it be to heaven or hell (Eccl 11:3). And as Christ said to\nthe thief on the cross, 'Today thou shalt be with me in paradise.'\nEven so the devil in the like manner may say unto thy soul, To-morrow\nshalt thou be with me in hell. See then what a miserable case he\nthat dies in an unregenerate state is in; he departs from a long\nsickness to a longer hell; from the gripings of death, to the\neverlasting torments of hell. 'And in hell he lifted up his eyes.'\nAh friends! If you were but yourselves, you would have a care of\nyour souls; if you did but regard, you would see how mad they are\nthat slight the salvation of their souls. O what will it profit\nthy soul to have pleasure in this life, and torments in hell? (Mark\n8:36). Thou hadst better part with all thy sins, and pleasures,\nand companions, or whatsoever thou delightest in, than to have\nsoul and body to be cast into hell. O then do not now neglect our\nLord Jesus Christ, lest thou drop down to hell (Heb 2:3). Consider,\nwould it not wound thee to thine heart to come upon thy death-bed,\nand instead of having the comfort of a well spent life, and the\nmerits of the Lord Jesus Christ, together with the comforts of his\nglorious Spirit: to have, first, the sight of an ill-spent life,\nthy sins flying in thy face, thy conscience uttering itself with\nthunder-claps against thee, the thoughts of God terrifying of\nthee, death with his merciless paw seizing upon thee, the devils\nstanding ready to scramble for thy soul, and hell enlarging\nherself, and ready to swallow thee up; and an eternity of misery\nand torment attending upon thee, from which there will be no\nrelease. For mark, death doth not come alone to an unconverted\nsoul, but with such company, as wast thou but sensible of it would\nmake thee tremble. I pray consider that scripture (Rev 6:8), 'And\nI looked and behold a pale horse, and his name that sat on him\nwas Death, and hell followed with him.' Mark, death doth not come\nalone to the ungodly, no, but hell goeth with him. O miserable\ncomforters! O miserable society! Here comes death and hell unto\nthee. Death goeth into thy body, and separates body and soul\nasunder; hell stands without, as I may say, to embrace, or rather,\nto crush thy soul between its everlasting grinders. Then thy mirth,\nthy joy, thy sinful delights will be ended when this comes to\npass. Lo it will come. Blessed are all those that through Christ\nJesus his merits, by faith, do escape these soul-murdering\ncompanions. 'And in hell he lifted up his eyes.'\n\n[Third.] The third thing you know that we did observe from these\nwords was this, That some are so fast asleep, and secure in\ntheir sins, that they scarce know where they are, until they come\ninto hell. And that I told you I gather by these words, 'In hell\nhe lifted up his eyes.' Mark, it was in hell that he lift up his\neyes. Now some do understand by these words that he came to himself,\nor began to consider with himself, or to think with himself in what\nan estate he was, and what he was deprived of; which is still a\nconfirmation of the thing laid down by me. There it is that they\ncome to themselves, that is, there they are sensible where they\nare indeed. Thus it fares with some men that they scarce know\nwhere they are, till they lift up their eyes in hell. It is with\nthose people as with those that fall down in a swoon; you know\nif a man do fall down in a swoon in one room, though you take him\nup and carry him into another, yet he is not sensible where he is\ntill he cometh unto himself, and lifteth up his eyes.\n\nTruly thus, it is to be feared, it is with many poor souls, they\nare so senseless, so hard, so seared in their conscience (1 Tim\n4:2), that they are very ignorant of their state; and when death\ncomes it strikes them as it were into a swoon, especially if they\ndie suddenly, and so they are hurried away, and scarce know where\nthey are till in hell they lift up their eyes: this is he who\n'dieth in his full strength, being wholly at ease and quiet' (Job\n21:23).\n\nOf this sort are they spoken of in Psalm 73, where he saith, 'There\nare no bands in their death: but their strength is firm.' 'They\nare not in trouble as other men, neither are they plagued like\nother men.' And again, 'they spend their days in wealth, and in\na moment,' mark, 'in a moment,' before they are aware, they 'go\ndown to the grave' (Job 21:13).\n\nIndeed this is too much known by woeful and daily experience;\nsometimes when we go to visit them that are sick in the towns\nand places where we live, O how senseless, how seared in their\nconsciences are they! They are neither sensible of heaven nor of\nhell, of sin nor of a Saviour; speak to them of their condition,\nand the state of their souls, and you shall find them as ignorant\nas if they had no souls to regard. Others, though they lie ready to\ndie, yet they are busying themselves about their outward affairs,\nas though they should certainly live here, even to live and enjoy\nthe same for ever. Again, come to others, speak to them about the\nstate of their souls, though they have no more experience of the\nnew birth than a beast, yet will they speak as confidently of\ntheir eternal state, and the welfare of their souls, as if they\nhad the most excellent experience of any man or woman in the world,\nsaying, 'I shall have peace' (Deut 29:19). When, as I said even\nnow, the Lord knows they are as ignorant of the new birth, of the\nnature and operation of faith, of the witness of the Spirit, as\nif there were no new birth, no faith, no witness of the Spirit of\nChrist in any of the saints in the world. Nay, thus many of them\nare, even an hour or less before their departure. Ah, poor souls!\nthough they may go away here like a lamb, as the world says, yet,\nif you could but follow them a little, to stand and listen soon\nafter their departure, it is to be feared, you should hear them\nroar like a lion at their first entrance into hell, far worse than\neven did Korah, &c., when they went down quick into the ground\n(Num 16:31-35).\n\nNow, by this one thing doth the devil take great advantage on\nthe hearts of the ignorant, suggesting unto them that because the\nparty deceased departed so quietly, without all doubt they are\ngone to rest and joy; when, alas! it is to be feared the reason why\nthey went away so quietly, was rather because they were senseless\nand hardened in their consciences; yea, dead before in sins\nand trespasses. For, had they had but some awakenings on their\ndeath-beds, as some have had, they would have made all the town\nto ring of their doleful condition; but because they are seared\nand ignorant, and so depart quietly, therefore the world takes\nheart at grass,[13] as we use to say, and make no great matter of\nliving and dying they cannot tell how; 'therefore pride compasseth\nthem as a chain' (Psa 75:6). But let them look to themselves, for\nif they have not an interest in the Lord Jesus now, while they\nlive in the world, they will, whether they die raging or still,\ngo unto the same place; 'and lifted up their eyes in hell.'\n\nO, my friends, did you but know what a miserable condition they\nare in that go out of this world without an interest in the Son of\nGod, it would make you smite upon your thigh, and in the bitterness\nof your souls cry out, 'Men and brethren, what shall we do to be\nsaved?' (Acts 16:29-31). And not only so, but thou wouldst not be\ncomforted until thou didst find a rest for thy soul in the Lord\nJesus Christ.\n\nVerse 23. 'And in hell he lifted up his eyes, being in torments,\nand seeth Abraham afar off, and Lazarus in his bosom.'\n\nSomething, in brief, I have observed from the first part of this\nverse, namely, from these words, 'And in hell he lifted up his\neyes.' And, indeed, I have observed but something, for they are\nvery full of matter, and many things might be taken notice of in\nthem. There is one thing more that I might touch upon, as touched\nin this saying, and that is this:--Methinks the Lord Jesus Christ\ndoth hereby signify that men are naturally unwilling to see or take\nnotice of their sad state, I say by nature; but though now they\nare willingly ignorant, yet in hell they shall lift up their eyes.\nThat is, in hell they shall see and understand their miserable\ncondition; and, therefore, to these words: 'In hell he lifted up\nhis eyes,' he adds, 'being in torments.' As if he had said, though\nonce they shut their eyes, though once they were willingly ignorant\n(2 Peter 3:5), yet, when they depart into hell, they shall be so\nmiserably handled and tormented, that they shall be forced to lift\nup their eyes. While men live in this world, and are in a natural\nstate, they will have a good conceit of themselves, and of their\ncondition--they will conclude that they are Christians, that Abraham\nis their father, and their state to be as good as the best (Matt\n3:7-9). They will conclude they have faith, the Spirit, a good\nhope, and an interest in the Lord Jesus Christ; but then, when\nthey drop into hell, and lift up their eyes there, and behold\nfirst their soul to be in extreme torments; their dwelling to be\nthe bottomless pit; their company thousands of damned souls; also\nthe innumerable company of devils; and the hot scalding vengeance\nof God, not only to drop, but to fall very violently upon them;\nthen they will begin to be awakened, who all their lifetime where\nin a dead sleep. I say, when this comes to pass, lo it will; then\nin hell they shall lift up their eyes, in the midst of torments\nthey shall lift up their eyes.\n\nAgain, you may observe in these words, 'And in hell he lifted up\nhis eyes, being in torments,' that the time of the ungodly men's\nsmarting for their sins will be in the torments of hell. Now here\nI am put to a stand, when I consider the torments of hell into which\nthe damned do fall. O unspeakable torments! O endless torments!\nNow that thy soul might be made to flee from those intolerable\ntorments into which the damned do go, I shall show you briefly\nwhat are the torments of hell. First. By the names of it. Second.\nby the sad state thou wilt be in, if thou comest there.\n\nFirst. The names. It is called a never-dying worm (Mark 9). It\nis called an oven fire, hot (Mal 4:1). It is called a furnace, a\nfiery-furnace (Matt 13). It is called the bottomless pit, the\nunquenchable fire, fire and brimstone, hell fire, the lake of fire,\ndevouring fire, everlasting fire, eternal fire, a stream of fire\n(Rev 21).\n\n[Second. By the sad state thou wilt be in, if thou comest there.]\n\n1. One part of thy torments will be this, thou shalt have a full\nsight of all thy ill spent life, from first to last; though here\nthou canst sin today and forget it by to-morrow, yet there thou\nshalt be made to remember how thou didst sin against God at such\na time, and in such a place, for such a thing, and with such a\none, which will be a hell unto thee. God will 'set them in order\nbefore thine eyes' (Psa 51:21).\n\n2. Thou shalt have the guilt of them all lie heavy on thy soul, not\nonly the guilt of one or two, but the guilt of them all together,\nand there they shall lie in thy soul, as if thy belly were full\nof pitch, and set on a light fire. Here men can sometimes think\non their sins with delight, but there with unspeakable torment;\nfor that I understand to be the fire that Christ speaketh of,\nwhich shall never be quenched (Mar 9:43-49). While men live here,\nO how doth the guilt of one sin sometimes crush the soul! It makes\na man in such plight that he is weary of his life, so that he can\nneither rest at home nor abroad, neither up nor in bed.[14] Nay,\nI do know that they have been so tormented with the guilt of one\nsinful thought, that they have been even at their wits' end, and\nhave hanged themselves. But now when thou comest into hell, and\nhast not only one or two, or an hundred sins, with the guilt of\nthem all on thy soul and body, but all the sins that ever thou\ndidst commit since thou camest into the world, altogether clapped\non thy conscience at one time, as one should clap a red hot iron\nto thy breasts, and there to continue to all eternity: this is\nmiserable.\n\n3. Again, then thou shalt have brought into thy remembrance the\nslighting of the gospel of Christ; here thou shalt consider how\nwilling Christ was to come into the world to save sinners, and for\nwhat a trifle thou didst reject him. This is plainly held forth in\nIsaiah 28, where, speaking of the Lord Jesus Christ, the foundation\nof salvation, verse 16, he saith of them that reject the gospel,\nthat, when the overflowing scourge doth pass through the earth,\nwhich I understand to be at the end of the world, then, saith he,\nit shall take you morning by morning, by day and by night shall\nit pass over you; that is, continually, without any intermission.\n'And it shall be a vexation only to understand the report.' 'A\nvexation,' that is, a torment, or a great part of hell only to\nunderstand the report, to understand the good tidings that came\ninto the world by Christ's death for poor sinners. And you will\nfind this verily to be the mind of the Spirit, if you compare it\nwith Isaiah 53:1, where he speaks of men's turning their backs\nupon the tenders of God's grace in the gospel, he saith, 'Who hath\nbelieved our report?' or the gospel declared by us? Now this will\nbe a mighty torment to the ungodly, when they shall understand\nthe goodness of God was so great that he even sent his Son out of\nhis bosom to die for sinners, and yet that they should be so foolish\nas to put him off from one time to another; that they should be so\nfoolish as to lose heaven and Christ, and eternal life in glory,\nfor the society of a company of drunkards; that they should lose\ntheir souls for a little sport, for this world, for a strumpet,\nfor that which is lighter than vanity and nothing; I say this will\nbe a very great torment unto thee.\n\n4. Another part of thy torment will be this: Thou shalt see thy\nfriends, thy acquaintance, they neighbours; nay, it may be thy\nfather, thy mother, thy wife, thy husband, thy children, thy brother,\nthy sister, with others, in the kingdom of heaven, and thyself\nthrust out (Luke 13:28). 'There shall be weeping and gnashing of\nteeth, when ye shall see Abraham (your father), and Isaac, and\nJacob, (together with your brethren), and all the prophets in\nthe kingdom of heaven, and you yourselves thrust out.' Nay, saith\nhe, 'they shall come from the east, and from the west'--that is,\nthose that thou didst never see in all thy life before, and they\nshall sit down with thy friends, and thy neighbours, thy wife and\nthy children, in the kingdom of heaven, and thou, for thy sins and\ndisobedience, shall be shut, nay, thrust out. O wonderful torment!\n\n5. Again, thou shalt have none but a company of damned souls,\nwith an innumerable company of devils, to keep company with thee.\nWhile thou art in this world, the very thoughts of the devils\nappearing to thee makes thy flesh to tremble, and thine hair ready\nto stand upright on thy head. But O! what wilt thou do, when not\nonly the supposition of the devils appearing, but the real society\nof all the devils in hell will be with thee howling and roaring,\nscreeching and roaring in such a hideous manner, that thou wilt\nbe even at thy wits' end, and be ready to run stark mad again for\nanguish and torment?\n\n6. Again, that thou mightest be tormented to purpose, the mighty\nGod of heaven will lay as great wrath and vengeance upon thee as\never he can, by the might of his glorious power. As I said before,\nthou shalt have his wrath, not by drops, but by whole showers\nshall it come, thunder, thunder, upon thy body and soul so fast,\nand so thick, that thou shalt be tormented out of measure. And so\nsaith the Scripture (2 Thess 1:9), speaking of the wicked, 'Who\nshall be punished with everlasting destruction from the presence\nof the Lord, and from the glory of his power,' when the saints\nshall be admiring his goodness and glory. Again, this thou shalt\nhave, as I said before, without any intermission; thou shalt not\nhave any ease so long as while a man may turn himself round; thou\nshalt have it always every hour, day and night; for their worm\nnever dies, but always gnaws, and their fire is never quenched;\nas it is written in Mark 9.\n\n7. Again, in this condition thou must be for ever, and that is as\nsad as all the rest. For if a man were to have all his sins laid\nto his charge, and communion with the devils, and as much wrath\nas the great God of heaven can inflict unto him; I say, if it were\nbut for a time, even ten thousand years, and so end, there would\nbe ground of comfort, and hopes of deliverance; but here is thy\nmisery, this is thy state for ever, here thou must be for ever:\nwhen thou lookest about thee, and seest what an innumerable company\nof howling devils thou art amongst, thou shalt think this again,\nthis is my portion for ever. When thou hast been in hell so many\nthousand years as there are stars in the firmament, or drops in\nthe sea, or sands on the sea-shore, yet thou hast to lie there\nfor ever. O this one word EVER, how will it torment thy soul!\n\nFriends, I have only given a very short touch of the torments of\nhell. O! I am set, I am set, and am not able to utter what my mind\nconceives of the torments of hell. Yet this let me say to thee,\naccept of God's mercy through our Lord Jesus Christ, lest thou feel\nTHAT with thy conscience which I cannot express with my tongue,\nand say, I am sorely tormented in this flame.\n\n'And seeth Abraham afar off, and Lazarus in his bosom.'\n\nWhen the damned are in this pitiful state, surrounded with fears,\nwith terrors, with torment and vengeance, one thing they shall\nhave, which is this, they shall see the happy and blessed state\nof God's children. He seeth Abraham afar off, and Lazarus in his\nbosom; which, as I said before, is the happy state of the saints\nwhen this life is ended. This now shall be so far from being an\nease unto them, that it shall most wonderfully aggravate or heighten\ntheir torment, as I said before. There shall be weeping, or cause\nof lamentation, when they shall see Abraham, and Isaac, and Jacob,\nin the kingdom of heaven, and themselves thrust out.\n\n1. Observe, Those that die in their sins are far from going to\nheaven; he seeth Abraham afar off, and Lazarus in his bosom. And,\nindeed, it is just with God to deal with them that die in their\nsins according to what they have done; and to make them who are far\nfrom righteousness now, to stand far from heaven to all eternity.\nHearken to this, ye stout-hearted, that are far from righteousness,\nand that are resolved to go on in your sins, when you die you will\nbe far from heaven; you will see Lazarus, but it will be afar off.\n\nAgain, he 'seeth Abraham afar off, and Lazarus in his bosom.'\n\nThese are some of the things the damned do behold, so soon as\nthey come into torment. Mark, and he 'seeth Lazarus in Abraham's\nbosom.' Lazarus, who was he? Why even he that was so slighted, so\ndisregarded, so undervalued by this ungodly one while he was in\nthe world, he seeth Lazarus in Abraham's bosom.\n\nFrom whence observe, That those who live and die the enemies of\nthe saints of God, let them be never so great, or stout, let them\nbear never so much sway while they are in the world, let them\nbrag and boast never so much while they are here, they shall, in\nspite of their teeth, see the saints, yea, the poor saints, even\nthe Lazaruses or the ragged ones that belong to Jesus, to be in\na better condition than themselves. O! who do you think was in\nthe best condition? who do you think saw themselves in the best\ncondition? He that was in hell, or he that was in heaven? He that\nwas in darkness, or he that was in light? He that was in everlasting\njoy, or he that was in everlasting torments? The one with God,\nChrist, saints, angels, the other in tormenting flames, under the\ncurse of God's eternal hatred, with the devils and their angels,\ntogether with an innumerable company of howling, roaring, cursing,\never-burning reprobates? Certainly, this observation will be\neasily proved to be true here in this world, by him that looks\nupon it with an understanding heart, and will clear itself to be\ntrue in the world to come, by such as shall go either to heaven\nor to hell.\n\n2. The second observation from these words, 'And seeth Abraham\nafar off, and Lazarus in his bosom,' is this; they that are the\npersecutors of the saints of the Lord now in this world, shall see\nthe Lord's persecuted ones to be they that are so highly esteemed\nby the Lord, as to sit or to be in Abraham's bosom, in everlasting\nglory, though they, the enemies to the children of God,[15] did\nso lightly esteem them, that they scorned to let them gather up\nthe dog's meat that falls under their table. This is also verified,\nand held forth plainly by this parable. And therefore be not\ngrieved, O you that are the tempted, persecuted, afflicted, sighing,\npraying saints of the Lord, though your adversaries look upon you\nnow with a disdainful, surly, rugged, proud, and haughty countenance,\nyet the time shall come when they shall spy you in Abraham's bosom!\n\nI might enlarge upon these things, but shall leave them to the\nSpirit of the Lord, which can better by ten thousand degrees\nenlarge them on thy heart and conscience, than I can upon a piece\nof paper. Therefore, leaving these to the blessing of the Lord,\nI shall come to the next verse, and shall be brief in speaking to\nthat also, and so pass to the rest.\n\nVerse 24.--'And he cried, and said, Father Abraham, have mercy\non me, and send Lazarus, that he may dip the tip of his finger in\nwater, and cool my tongue; for I am tormented in this flame.'\n\nYou know I told you that verse 22 is a discovery of the departure\nof the godly and the ungodly out of this life; where he saith\nthe beggar died, and the rich man also died. The 23d verse is a\ndiscovery of the proper places, both of the godly and the ungodly\nafter death; one being in Abraham's bosom, or in glory, the other\nin hell. Now this 24th verse is a discovery of part of the too\nlate repentance of the ungodly, when they are dropped down into\nhell; 'And he cried, and said, Father Abraham, have mercy on me.'\nFrom these words, 'And he cried,' we may observe,\n\nFirst. What a change the ungodly will have when they come into\nhell. 'He cried.' It is like he was laughing, jesting, jeering,\ndrinking, mocking, swearing, cursing, prating, persecuting of\nthe godly in his prosperity, among his filthy companions. But now\nthe case is otherwise, now he is in another frame, now his proud,\nstout, currish carriage, is come down; 'And he cried.' The laughter\nof the ungodly will not last always, but will be sure to end in a\ncry; 'The triumphing of the wicked is short' (Job 20:5). Consider,\nyou must have a change either here or in hell. If you be not new\ncreatures, regenerate persons, new-born babes, in this world,\nbefore you go hence, your note will be changed, your conditions\nwill be changed; for if you come into hell, you must cry. O did\nbut the singing drunkards, when they are making merry on the ale\nbench,[16] think on this, it would make them change their note,\nand cry, What shall I do? Whither shall I go when I die? But, as\nI said before, the devil, as he labours to get poor souls to follow\ntheir sins, so he labours also to keep the thoughts of eternal\ndamnation out of their minds; and, indeed, these two things are\nso nearly linked together, that the devil cannot well get the soul\nto go on in sin with delight unless he can keep the thoughts of\nthat terrible after clap out of their minds.\n\nBut let them know that it shall not always be thus with them; for\nif, when they depart, they drop down into eternal destruction, they\nshall have such a sense of their sins, and the punishment due to\nthe same, that it shall make them to cry; 'And he cried.' O what\nan alteration will there be among the ungodly when they go out\nof this world? It may be a fortnight, or a month before their\ndeparture, they were light, stout, surly, drinking themselves\ndrunk, slighting God's people, mocking at goodness, and delighting\nin sin, following the world, seeking after riches, faring\ndeliciously, keeping company with the bravest;[17] but now, they\nare dropped down into hell, they cry. A little while ago they\nwere painting their faces, feeding their lusts, following their\nwhores, robbing their neighbours, telling of lies, following of\nplays and sports, to pass away the time; but now they are in hell,\nthey do cry. It may be last year they heard some good sermons,\nwere invited to receive heaven, were told their sins should be\npardoned if they closed in with Jesus; but, refusing his proffers,\nand slighting the grace that was once tendered, they are now in\nhell, and do cry.\n\nBefore, they had so much time, they thought that they could not\ntell how to spend it, unless it were in hunting, and whoring, in\ndancing, and playing, and spending whole hours, yea, days, nay,\nweeks, in the lusts of the flesh; but when they depart into another\nplace, and begin to lift up their eyes in hell, and consider their\nmiserable and irrecoverable condition, they will cry.\n\nO what a condition wilt thou fall into, when thou dost depart\nthis world; if thou depart unconverted, and not born again, thou\nhadst better have been smothered the first hour thou wast born;\nthou hadst better have been plucked one limb from another; thou\nhadst better have been made a dog, a toad, a serpent, nay, any\nother creature in the visible world, than to die unconverted;[18]\nand this thou wilt find to be true, when in hell thou dost lift\nup thine eyes, and dost cry.\n\nHere then, before we go any further, you may see that it is not\nwithout good ground that these words are here spoken by our Lord,\nthat when any of the ungodly do depart into hell, they will cry.\nCry, why so? 1. They will cry to think that they should be cut\noff from the land of the living, never more to have any footing\ntherein. 2. They will cry to think that the gospel of Christ should\nbe so often proffered them, and yet they are not profited by it.\n3. They will cry to think that now, though they would never so\nwillingly repent and be saved, yet they are past all recovery. 4.\nThey will cry to think that they should be so foolish as to follow\ntheir pleasures, when others were following of Christ (Luke 13:28).\n5. They will cry to think that they must be separated from God,\nChrist, and the kingdom of heaven, and that for ever. 6. To think\nthat their crying will now do them no good. 7. To think that, at\nthe day of judgment, they must stand at the left hand of Christ,\namong an innumerable company of the damned ones. 8. They will cry\nto think that Lazarus, whom once they slighted, must be of them\nthat must sit down with Christ to judge; or together with Christ,\nto pass a sentence of condemnation on their souls for ever and\never (1 Cor 6:2,3). 9. Cry to think that when the judgment is over,\nand others are taken into the everlasting kingdom of glory, then\nthey must depart back again into that dungeon of darkness from\nwhence they came out, to appear before the terrible tribunal.\nThere they shall be tormented so long as eternity lasts, without\nthe least intermission or ease.\n\nHow sayest thou, O thou wanton, proud, swearing, lying, ungodly\nwretch, whether this be to be slighted and made a mock at. And\nagain tell me now, if it be not better to leave sin, and to close\nin with Christ Jesus, notwithstanding that reproach thou shalt\nmeet with for so doing, than to live a little while in this world\nin pleasures and feeding thy lusts, in neglecting the welfare of\nthy soul, and refusing to be justified by Jesus; and in a moment\nto drop down to hell and to cry? O! consider, I say, consider\nbetimes, and put not off the tenders of the grace of our Lord Jesus\nChrist, lest you lift up your eyes in hell, and cry for anguish\nof spirit.\n\n'And he cried and said, Father Abraham, have mercy on me, and send\nLazarus,' &c.\n\n[Second.] These words do not only hold forth the lamentable\ncondition of the damned, and their lamentable howling and crying\nout under their anguish of spirit, but also they do signify to us,\nas I said before, their too late repentance; and also that they\nwould very willingly, if they might, be set at liberty from that\neverlasting misery that by their sins they have plunged themselves\ninto. I say, these words do hold forth a desire that the damned\nhave, to be delivered from those torments that they now are in: O\n'Father Abraham,' saith he, 'have mercy on me, and send Lazarus,\nthat he may dip the tip of his finger in water, and cool my tongue,\nfor I am tormented in this flame.' These words, 'Father Abraham,'\nmay have some difficulty in them. It is possible that some may\nthink them to be meant of Abraham; and those, or him that crieth\nout here, to be the Jews. Or it may be some may understand it to\nbe God, or Jesus Christ his Son, which I rather suppose it may be,\nthat is here cried out unto; because you find the same cry to him\nas it were uttered by the ungodly in other places of the Scripture;\nas in Luke 13:25, 26. Then shall they say, 'Lord, Lord, we have\neaten and drunk in thy presence, and thou hast taught in our\nstreets.' Nay more, 'In thy name have cast out devils, and in\nthy name done many wonderful works' (Matt 7:22). This was just at\ntheir rejection. And again, in Matthew 25:11, they cry again to\nhim, even to Jesus, 'Lord, Lord, open to us.' And he there again\ngives them a repulse, as also in this parable.\n\nBut however or whosoever Abraham is, yet these truths may be\nobserved from the words. 1. That the damned, when in an irrecoverable\nestate, will seek for, or desire deliverance from the wrath that\nthey are and shall be in for eternity. 'Surely in the floods of\ngreat waters they shall not come nigh unto him' (Psa 32:6). 2.\nThat they will pray, if I may so call it, earnestly for deliverance\nfrom their miserable estate. These two things are clear from the\nwords. For mark, he not only said, 'Father Abraham, have mercy\non me'; but 'he CRIED,' and said, 'Father Abraham, have mercy on\nme.' 3. From whence take a third observation; and that is, there\nis a time coming wherein, though men shall both cry and pray, yet\nthey are like to have no mercy at the hands of God; for so was\nthis man served, as I shall further show by and by when I come to\nit.\n\nSome people are so deluded by the devil as to think that God is\nso merciful as to own or regard anything for prayer; they think\nanything will go for current and good satisfaction, while they\nare here in this world, through ignorance of the true nature of\nthe mercy of God, and the knowledge in what way God is satisfied\nfor sinners. Now I say, through ignorance they think, that if they\ndo but mutter over some form of prayers,[19] though they know not\nwhat they say, nor what they request, yet God is satisfied, yea,\nvery well satisfied with their doings; when, alas! there is nothing\nless. O friends, I beseech you to look about you, and seek in good\nearnest for the Spirit of Christ so to help you now, to strive\nand pray, and to enable you to lay hold of Christ, that your souls\nmay be saved, lest the time come that though you cry and pray, and\nwish also that you had laid hold on the Lord Jesus, yet you must\nand shall be damned.\n\nThen again, you may see that though God be willing to save sinners\nat some time, yet this time doth not always last. No, he that can\nfind in his heart to turn his back upon Jesus Christ now, shall\nhave the back turned upon him hereafter, when he may cry and pray\nfor mercy, and yet go without it. God will have a time to meet\nwith them that now do not seek after him. They shall have a time,\nyea time enough hereafter to repent their folly, and to befool\nthemselves, for turning their backs upon the Lord Jesus Christ. 'I\nwill laugh at your calamity,' saith he, and 'mock when your fear\ncometh' (Prov 1:26).\n\nAgain, this should admonish us to take time while it is proffered,\nlest we repent us of our unbelief and rebellion when we are deprived of\nit. Ah friends! Time is precious, an hour's time to hear a sermon\nis precious. I have sometimes thought thus with myself, Set the case,\nthe Lord should send two or three of his servants, the ministers\nof the gospel, to hell among the damned, with this commission; Go\nye to hell, and preach my grace to those that are there. Let your\nsermon be an hour long, and hold forth the merits of my Son's birth,\nrighteousness, death, resurrection, ascension, and intercession,\nwith all my love in him, and proffer it to them, telling them that\nnow once more, and but once, do I proffer the means of reconciliation\nto them. They who are now roaring, being past hope, would then\nleap at the least proffer of mercy. O they that could spend whole\ndays, weeks, nay, years, in rejecting the Son of God, would now\nbe glad of one tender of that mercy. 'Father,' saith he, 'have\nmercy on me.'\n\nAgain, from these words you may observe, that mercy would\nbe welcome when souls are under judgment. Now his soul is in the\nfire, now he is under the wrath of God, now he is in hell, there\nto be tormented; now he is with the devils and damned spirits;\nnow he feels the vengeance of God. Now, O now, have mercy on me!\nHere you may see, that mercy is prized by them that are in hell,\nthey would be glad if they could have it. Father, have mercy on\nme; for my poor soul's sake, send me a little mercy.\n\n'And send Lazarus, that he may dip the tip of his finger in water,\nand cool my tongue.'\n\n[Third.] These words do not only hold forth that the ungodly\nhave a desire of mercy, but what those mercies are, what these\npoor creatures would be glad of. As, 1. to have the company of\na Lazarus granted to them. Father Abraham, have mercy on me, and\nsend Lazarus. Now Lazarus was he that was beloved of God, and\nalso he that was hated of them. Therefore, 2. Observe, that those\nsaints, that the world in their lifetime could not endure, now\nthey are departed, they would be glad to have society with them.\nO now send Lazarus! Though the time was when I cared not for him,\nyet now let me have some society with him.\n\nThough the world disregard the society of God's children now, yet\nthere is a time coming in which they would be glad to have the\nleast company with them. Nay, do but observe, those of the saints\nthat are now most rejected by them, even from them shall they be\nglad of comfort, if it might be. Send Lazarus; he that I slighted\nmore than my dogs, he that I could not endure should come into\nmy house, but must lie at my gate, send him. Now Lazarus shall\nbe welcome to me, now do I desire some comfort from him; but he\nshall go without it.\n\nFrom whence again observe, that there is a time coming, O ye surly\ndogged persecutors of the saints, that they shall slight you as\nmuch as ever you slighted them. You have given them many an hard\nword, told many a lie of them, given them many a blow. And now\nin your greatest need and extremity they shall not pity you, the\nrighteous shall rather 'rejoice when he seeth the vengeance' of\nGod upon thee (Psa 58:10).\n\nAgain, Send Lazarus. From whence observe, that any of the saints\nshall then be owned by you to be saints. Now you look upon them\nto be the sect with Hymeneus and Philetus, but then you shall see\nthem to be the Lazaruses of God, even God's dear children. Though\nnow the saints of the Lord will not be owned by you, because they\nare beggarly, low, poor, contemptible among you; yet the day is\ncoming that you shall own them, desire their company, and wish\nfor the least courtesy from them.\n\n'Send Lazarus, that he may dip the tip of his finger in water,\nand cool my tongue; for I am tormented in this flame.'\n\nThus shall the souls that abide in their sins cry out in the\nbitterness of their spirits, with wonderful anguish and torment\nof conscience, without intermission; 'That he may dip the tip of\nhis finger in water, and cool my tongue.' That he, namely, the man\nwho before I scorned should eat with the dogs of my flock, that\nbefore I slighted and had no regard of, that I shut out of door;\nsend him, 'that he may dip the tip of his finger in water, and\ncool my tongue.'\n\nNow these words, 'that he may dip the tip of his finger in water,'\n&c., do hold forth the least friendship or favour; as if he should\nhave said, Now I would be glad of the least mercy, now I would\nbe glad of the least comfort, though it be but one drop of cold\nwater on the tip of his finger. One would have thought that this\nhad been a small request, a small courtesy--ONE DROP OF WATER--what\nis that? Take a pail full of it if that will do thee any good.\nBut mark, he is not permitted to have so much as one drop, not so\nmuch as a man may hold upon the tip of his finger; this signifies\nthat they that fall short of Christ shall be tormented even as\nlong as eternity lasteth, and shall not have so much as the least\nease, no not so long as while a man may turn himself round, not\nso much leave as to swallow his spittle, not a drop of cold water.\n\nO that these things did take place in your hearts, how would it\nmake you to seek after rest for your souls before it be too late,\nbefore the sun of the gospel be set upon you! Consider, I say,\nthe misery of the ungodly that they shall be in, and avoid their\nvices, by closing in with the tenders of mercy; lest you partake\nof the same portion with them, and cry out in the bitterness of\nyour souls, One drop of cold water to cool my tongue.\n\n'For I am tormented in this flame.'\n\nIndeed, the reason why the poor world does not so earnestly desire\nfor mercy, is partly because they do not so seriously consider\nthe torment that they must certainly fall into if they die out of\nChrist. For let me tell you, did but poor souls indeed consider\nthat wrath, that doth by right fall to their shares because of\ntheir sins against God, they would make more haste to God through\nChrist for mercy than they do; then we should have them say, It is\ngood closing with Christ to-day, before we fall into such distress.\n\nBut why is it said, Let him 'dip the tip of his finger in water,\nand cool my tongue?' Because that, as the several members in\nthe body have their share in sin, and committing of that, so the\nseveral members of the body shall at that time be punished for the\nsame. Therefore, when Christ is admonishing his disciples, that\nthey should not turn aside from him, and that they should rather\nfear and dread the power of their God than any other power, he\nsaith, 'Fear him,' therefore, that can cast both body and soul into\nhell (Luke 12:4). And again, 'Fear him which is able to destroy\nboth soul and body in hell' (Matt 10:28). Here is not one member\nonly, but all the body, the whole body of which the hands, feet,\neyes, ears, and tongue are members. And I am persuaded, that\nthough this may be judged carnal by some now, yet it will appear\nto be a truth then, to the greater misery of those who shall\nbe forced to undergo that which God, in his just judgment, shall\ninflict upon them. O then they will cry, One dram of ease for my\ncursing, swearing, lying, jeering tongue. Some ease for my bragging,\nbraving, flattering, threatening, dissembling tongue. Now men can\nlet their tongues run at random, as we used to say; now they will\nbe apt to say, Our tongues are our own, who shall control them?\n(Psa 12:4). But then they will be in another mind. Then, O that\nI might have a little ease for my deceitful tongue? Methinks\nsometimes to consider how some men do let their tongues run at\nrandom, it makes me marvel. Surely they do not think they shall\nbe made to give an account for their offending with their tongue.\nDid they but think they shall be made to give an account to him\nwho is ready to judge the quick and the dead, surely they would\nbe more wary of, and have more regard unto their tongue.\n\n'The tongue,' saith James, 'is an unruly evil, full of deadly\npoison'; 'it setteth on fire the course of nature, and it is set\non fire of hell' (James 2). The tongue, how much mischief will it\nstir up in a very little time! How many blows and wounds doth it\ncause! How many times doth it, as James saith, curse man! How oft\nis the tongue made the conveyer of that hellish poison that is in\nthe heart, both to the dishonour of God, the hurt of its neighbours,\nand the utter ruin of its own soul! And do you think the Lord will\nsit still, as I may say, and let thy tongue run as it lists, and\nyet never bring you to an account for the same? No, stay. The Lord\nwill not always keep silence, but will reprove thee, and set thy\nsins in order before thine eyes, O sinner. Yea, and thy tongue,\ntogether with the rest of thy members, shall be tormented for\nsinning. And I say, I am very confident, that though this be made\nlight of now, yet the time is coming when many poor souls will rue\nthe day that ever they did speak with a tongue. O, will one say,\nthat I should so disregard my tongue! O that I, when I said so and\nso, had before bitten off my tongue! That I had been born without\na tongue! my tongue, my tongue, a little water to cool my tongue,\nfor I am tormented in this flame; even in that flame that my tongue,\ntogether with the rest of my members, by sinning, have brought me\nto. Poor souls now will let their tongues say anything for a little\nprofit, for two-pence or three-pence gain. But, O what a grief will\nthis be at that day when they, together with their tongue, must\nsmart for that which they by their tongues have done while they\nwere in this world. Then, you that love your souls, look to your\ntongues, lest you bind yourselves down so fast to hell with the\nsins of your tongues, that you will never be able to get loose\nagain to all eternity. 'For by thy words thou shalt be condemned,'\nif thou have not a care of thy tongue. For 'I say unto you, That\nevery idle word that men shall speak, they shall give account\nthereof in the day of judgment' (Matt 12:36).\n\nVerse 25.--'But Abraham said, Son, remember that thou in thy\nlifetime receivedst thy good things, and likewise Lazarus evil\nthings; but now he is comforted, and thou art tormented.'\n\nThese words are the answer to the request of the damned. The verse\nbefore, as I told you, is a discovery of the desires they have\nafter they depart this world. Here is the answer, 'Son, remember,'\n&c.\n\nThe answer signifies this much, that, instead of having any relief\nor ease they are hereby the more tormented, and that by fresh\nrecollections, or by bringing afresh their former ill-spent life,\nwhile in the world, into their remembrance. Son, remember thou hadst\ngood things in thy lifetime; as much as if he had said, Thou art\nnow sensible what it is to lose thy soul; thou art now sensible\nwhat it is to put off repentance; thou art now sensible that thou\nhast befooled thyself, in that thou didst spend that time in seeking\nafter outward, momentary, earthly things, which thou shouldest\nhave spent in seeking to make Jesus Christ sure to thy soul; and\nnow, through thy anguish of spirit, in the pains of hell thou\nwouldst enjoy that which in former time thou didst make light\nof; but alas! thou art here beguiled and altogether disappointed,\nthy crying will now avail thee nothing at all; this is not the\nacceptable time (2 Cor 6:2). This is not a time to answer the\ndesires of damned reprobates; if thou hadst cried out in good\nearnest whilst grace was offered, much might have been; but then\nthou wast careless, and didst turn the forbearance and goodness\nof God into wantonness. Wast thou not told, that those who would\nnot hear the Lord when he did call, should not be heard, if they\nturned away from him, when they did call. But contrariwise he\nwould laugh at their calamity, and mock when their fear did come\n(Prov 1:24-28).\n\nNow, therefore, instead of expecting the least drop of mercy and\nfavour, call into thy mind how thou didst spend those days which\nGod did permit thee to live; I say, remember that in thy lifetime\nthou didst behave thyself rebelliously against the Lord, in that\nthou wert careless of his word and ordinances, yea, and of the\nwelfare of thine own soul also. Therefore, now I say, instead of\nexpecting or hoping for any relief, thou must be forced to call\nto remembrance thy filthy ways, and feed upon them, to thine\neverlasting astonishment and confusion.\n\nFrom these words, therefore, which say, 'Remember that thou in thy\nlife-time receivedst THY GOOD THINGS,' there are these things to\nbe taken notice of,\n\nFirst. They that, by putting off repentance and living in their\nsins, lose their souls, shall, instead of having the least measure\nof comfort when they come into hell, have their ill-spent life\nalways very fresh in their remembrance. While they live here\nthey can sin and forget it, but when they depart they shall have\nit before them; they shall have a remembrance, or their memory\nnotably enlightened, and a clearer, and a continual sight of all\ntheir wicked practices that they wrought and did while they were\nin the world. 'Son, remember,' saith he; then you will be made\nto remember: 1. How you were born in sin, and brought up in the\nsame. 2. Remember how thou hadst many a time the gospel preached\nto thee for taking away of the same, by him whom the gospel doth\nhold forth. 3. Remember that out of love to thy sins and lusts,\nthou didst turn thy back on the tenders of the same gospel of good\ntidings and peace. 4. Remember that the reason why thou didst lose\nthy soul, was because thou didst not close in with free grace,\nand the tenders of a loving and free-hearted Jesus Christ. 5.\nRemember how near thou wast to turning at such and such a time,\nonly thou wast willing to give way to thy lusts when they wrought;\nto drunkards when they called; to pleasures when they proffered\nthemselves; to the cares and incumbrances of the world, which,\nlike so many thorns, did choke that or those convictions that were\nset on thy heart. 6. Remember how willing thou wast to satisfy\nthyself with a hypocrite's hope, and with a notion of the things\nof God, without the real power and life of the same. 7. Remember\nhow thou, when thou wast admonished to turn, didst put off turning\nand repenting till another time. 8. Remember how thou didst\ndissemble at such a time, lie at such a time, cheat thy neighbour\nat such a time, mock, flout, scoff, taunt, hate, persecute,[20]\nthe people of God at such a time, in such a place, among such\ncompany. 9. Remember that while others were met together in the\nfear of the Lord to seek him, thou wast met with a company of vain\ncompanions to sin against him; whilst the saints were a praying,\nthou wert a cursing; while they were speaking good of the name of\nGod, thou wast speaking evil of the saints of God. O then thou\nshalt have a scalding hot remembrance of all thy sinful thoughts,\nwords, and actions, from the very first to the last of them that\never thou didst commit in all thy life-time. Then thou wilt find\nthat scripture to be a truth, 'The Lord shall give thee there a\ntrembling heart, and failing of eyes, and sorrow of mind. And thy\nlife shall hang in doubt before thee, and thou shalt fear day and\nnight, and shalt have none assurance of thy life. In the morning\nthou shalt say, Would God it were even! for the fear of thine\nheart wherewith thou shalt fear, and for the sight of thine eyes\nwhich thou shalt see' (Deut 28:65-67). Nay, thou wilt find worse\nthings to thy woe than this scripture doth manifest. For, indeed,\nthere is no tongue able to express the horror, terror, torment,\nand eternal misery that those poor souls shall undergo, without\nthe least mitigation of ease, and a very great part of it shall\ncome from that quick, full, and continual remembrance of their\nsins that they shall have. And, therefore, there is much weight in\nthese words, 'Son, remember that thou in thy lifetime receivedst\nthy good things.'\n\nFrom these words you see this is to be observed, That the ungodly\nshall remember, or have in remembrance, the misspending their lives;\n'Remember that in thy lifetime thou receivedst thy good things.'\nYou may take these words, good things, either simply for the things\nof this world, which in themselves are called, and may be called\ngood things; or else with these words, namely, the things of this\nlife, all the pleasures, delights, profits, and vanities, which\nthe ignorant people of the world do count their good things, and\ndo very much cheer themselves therewith. Soul, soul, eat, drink,\nand be merry; for thou hast much goods laid up for many years\n(Luke 12:19,20). Now I say, God, according to his glorious power\nand wisdom, will make poor creatures have always in their minds a\nfresh and clear remembrance of their ill-spent life; he will say\nunto them, Remember, remember, that in thy lifetime it was thus\nand thus with thee, and in thy lifetime thy carriage was so and\nso.\n\nIf sinners might have their choice, they would not have their sins\nand transgressions so much in the remembrance, as it is evident\nby their carriages here in this world; for they will not endure\nto entertain a serious thought of their filthy life, they 'put\nfar away the evil day' (Amos 6:3; Eze 12:27); but will labour by\nall means to put the thoughts of it out of their mind; but there\nthey shall be made to remember to purpose, and to think continually of\ntheir ungodly deeds. And therefore it is said, that when our Lord\nJesus Christ comes to judgment, it will be to convince the ungodly\nworld of their wicked and ungodly deeds; mark, 'to convince' them\n(Jude 14,15). They will not willingly take notice of them now.\nBut then they shall hereafter, in spite of their teeth. And also,\nbetween this and then, these that die out of Christ shall be made\nto see, acknowledge, and confess, do what they can, when they lift\nup their eyes in hell, and remember their transgressions. God will\nbe a swift witness against them (Mal 3:5), and will say, Remember\nthat thou didst in thy lifetime, how thou didst live in thy lifetime.\nHa, friend! if thou dost not in these days of light 'remember\nthe days of darkness' (Eccl 11:8), the days of death, hell, and\njudgment, thou shalt be made in the days of darkness, death, hell,\nand at the judgment too, to remember the days of the gospel, and\nhow thou didst disregard them too, to thy own destruction, and\neverlasting misery. This is intimated in that 25th of St. Matthew.\n\n'Remember that thou in thy lifetime receivedst thy good things.'\n\nThe great God, instead of giving the ungodly any ease, will even\naggravate their torments; first, by slighting their perplexities,\nand by telling of them what they must be thinking of. Remember,\nsaith he, O ye lost souls, that you had your joy in your lifetime,\nyour peace in your lifetime, your comforts, delights, ease,\nwealth, health, your heaven, your happiness, and your portion in\nyour lifetime.\n\nO miserable state! Thou wilt then be in a sad condition indeed,\nwhen thou shalt see that thou hast had thy good things, thy best\nthings, thy pleasant things; for that is clearly signified by\nthese words, 'Remember that thou in thy lifetime receivedst thy\ngood things,' or all the good things thou art like to have.\n\nSecond. From whence take notice of another truth, though it be a\ndreadful one, which is this; there are many poor creatures, who\nhave all their good, sweet, and comfortable things in this life,\nor while they are alive in this world; 'Remember,' saith he, 'that\nin thy lifetime thou receivedst thy good things' (Psa 17:14).\n\nThe wicked's good things will shortly have an end; they will\nlast no longer with them than this life, or their lifetime. That\nscripture was not written in vain; it is like the crackling of\nthorns under a pot, make a little blaze for a sudden, a little heat\nfor a while; but come and consider them by and by, and instead of\na comfortable heat, you will find nothing but a few dead ashes;\nand instead of a flaming fire, nothing but a smell of smoke.\n\nThere is a time coming, that the ungodly would be glad of a better\nportion, when they shall see the vanity of this, that is, when they\nshall see what a poor thing it is for a man to have his portion\nin this world. It is true, while they are here on this side hell,\nthey think there is nothing to be compared with riches, honours,\nand pleasures in this world; which makes them cry out, 'Who will\nshew us any good?' (Psa 4:6). That is comparable to the pleasures,\nprofits, and glory of this world? But then they will see there is\nanother thing that is better, and of more value than ten thousand\nworlds. And seriously, friends, will it not grieve you, trouble,\nperplex, and torment you, when you shall see that you lost heaven\nfor a little pleasure and profit in your lifetime? Certainly, it\nwill grieve you and perplex you exceedingly, to see what a blessed\nheaven you left for a dunghill-world. O! that you did but believe\nthis! that you did but consider this, and say within yourselves,\nWhat! shall I be contented with my portion in this world! what!\nshall I lose heaven for this world! I say, consider it while you\nhave day-light, and gospel-light, while the Son of God doth hold\nout terms of reconciliation to you, lest you be made to hear\nsuch a voice as this is, 'Son, remember that in thy lifetime thou\nreceivedst thy good things'; thy comforts, thy joys, thy ease, thy\npeace, and all the heaven thou art like to have. O poor heaven!\nO short pleasures! What a pitiful thing it is to be left in such\na case? Soul, consider, is it not miserable to lose heaven for\ntwenty, thirty, or forty years' sinning against God? When thy life\nis done, thy heaven is also done? when death comes to separate\nthy soul and body, in that day also thou must have thy heaven and\nhappiness separated from thee, and thou from that. Consider these\nthings betimes, lest thou have thy portion in thy lifetime. 'For\nif in this life only we have hope,' our portion, 'we are of all\nmen most miserable' (1 Cor 15:19). Again consider, that when other\nmen, the saints, are to receive their good things, then thou hast\nhad thine. When others are to enter into joy, then thou art to\nleave and depart from thy joy. When others are to go to God, thou\nmust go to the devil. O miserable! Thou hadst better thou hadst\nnever been born, than to be an heir of such a portion; therefore,\nI say, have a care it be not thy condition.\n\n'Remember that thou receivedst thy good things, and LAZARUS EVIL\nTHINGS.'\n\nThese words do not only hold forth the misery of the wicked in this\nlife, but also great consolation to the saints; where he saith,\n'And Lazarus evil things'; that is, Lazarus had his evil things\nin his lifetime, or when he was in the world. From whence observe,\n\n1. That the life of the saints, so long as they are in this world,\nis attended with many evils or afflictions; which may be discovered\nto be of divers natures; as saith the Scripture, 'Many are the\ntroubles[21] of the righteous, but the Lord delivereth him out of\nthem all' (Psa 34:19).\n\n2. Take notice, that the afflictions or evils that accompany the\nsaints, may continue with them their lifetime, so long as they\nlive in this vale of tears; yea, and they may be divers, that is,\nof several sorts; some outward, some inward, and that as long as\nthey shall continue here below, as hath been the experience of all\nsaints in all ages; and this might be proved at large, but I only\nhint in these things, although I might enlarge much upon them.\n\n3. The evils that do accompany the saints will continue with them\nno longer than their lifetime; and here indeed lies the comfort\nof believers, the Lazaruses, the saints, they must have all their\nbitter cup wrung out to them in their lifetime. Here must be all\ntheir trouble, here must be all their grief; Behold, saith Christ,\n'the world shall rejoice, but ye shall lament; but your mourning'\nshall, mark, it 'shall be turned into joy' (John 16:20). You shall\nlament, you shall be sorrowful, you shall weep in your lifetime;\nbut your sorrow shall be turned into joy, and your joy no man, let\nhim be what he will, no man shall take away from you. Now if you\nthink, when I say the saints have all their evil things in their\nlifetime, that I mean, they have nothing else but trouble in this\ntheir lifetime, this is your mistake. For let me tell you, that\nthough the saints have all their evil things in their lifetime,\nyet even in their lifetime they have also joy unspeakable, and\nfull of glory, while they look not at the things that are seen,\nbut at the things which are not seen. The joy that the saints have\nsometimes in their heart, by a believing consideration of the good\nthings to come, when this life is ended, doth fill them fuller of\njoy, than all the crosses, troubles, temptations, and evils, that\naccompany them in this life can fill them with grief (2 Cor 4).\n\nBut some saints may say, My troubles are such as are ready to\novercome me. Answ. Yet be of good comfort, they shall last no\nlonger than thy lifetime. But my trouble is, I am perplexed with\na heart full of corruption and sin, so that I am much hindered in\nwalking with God. Answ. It is like so, but thou shalt have these\ntroubles no longer than thy lifetime. But I have a cross husband,\nand that is a great grief to me. Well, but thou shalt be troubled\nwith him no longer than thy lifetime, and therefore be not dismayed,\nbe not discomforted, thou shalt have no trouble longer than this\nlifetime. Art thou troubled with cross children, cross relations,\ncross neighbours? They shall trouble thee no longer than this\nlifetime.\n\nArt thou troubled with a cunning devil, with unbelief; yea, let\nit be what it will, thou shalt take thy farewell of them all,\nif thou be a believer, after thy lifetime is ended. O! excellent!\n'Then God shall wipe away all tears from your eyes; and there\nshall be no more death nor sorrow, neither crying, nor any more\npain; for the former things are passed away' (Rev 21:4). But now\non the contrary, if thou be not a right and sound believer; then,\nthough thou shouldest live a thousand years in this world, and\nmeet with sore afflictions every day, yet these afflictions, be\nthey never so great and grievous, they are nothing to that torment\nthat will come upon thee, both in soul and in body, after this\nlife is ended.\n\nI say, be what thou wilt, if thou be found in unbelief, or under\nthe first covenant, thou are sure to smart for it at the time when\nthou dost depart this world. But the thing to be lamented is, for\nall this is so sad a condition to be fallen into, yet poor souls\nare, for the most part, senseless of it, yea, so senseless, at\nsome times, as though there was no such misery to come hereafter.\nBecause the Lord doth not immediately strike with his sword, but\ndoth bear long with his creature, waiting that he might be gracious.\nTherefore, I say, the hearts of some of the sons of men are wholly\nset upon it to do mischief (Eccl 8:11). And that forbearance and\ngoodness of God, that one would think should lead them to repentance;\nthe devil hardening of them, by their continuing in sin, and by\nblinding their eyes, as to the end of God's forbearance towards\nthen, they are led away with a very hardened and senseless heart,\neven until they drop into eternal destruction.\n\nBut poor hearts, they must have a time in which they must be made\nsensible of their former behaviors, when the just judgments of\nthe Lord shall flame about their ears, insomuch, that they shall\nbe made to cry out again with anguish, I am sorely 'tormented in\nthis flame.'\n\n'But now he is comforted, and thou art tormented.' As if he should\nsay, Now hath God recompensed both Lazarus and you, according to\nwhat you sought after while you were in this world. As for your\npart, you did neglect the precious mercy and goodness of God, you\ndid turn your back on the Son of God, that came into the world\nto save sinners; you made a mock of preaching the gospel; you was\nadmonished over and over, to close in with the loving kindness of\nthe Lord, in his Son Jesus Christ. The Lord let you live twenty,\nthirty, forty, fifty, sixty years; all which time you, instead\nof spending it 'to make your calling and election sure' (2 Peter\n1:10), did spend it in making of eternal damnation sure to thy soul\n(Job 21:29,30). And also Lazarus, he in his lifetime did make it\nhis business to accept of my grace and salvation in the Lord Jesus\nChrist. When thou wast in the ale-house, he frequented the word\npreached; when thou wert jeering at goodness, he was sighing to\nthe sins of the times (Eccl 9:4-6). While thou wert swearing, he\nwas praying; in a word, while thou wert making sure of eternal\nruin, he, by faith in the blood of the Lord Jesus Christ, was making\nsure of eternal salvation. Therefore, 'Now he is comforted, and\nthou art tormented.'\n\nHere, then, you may see, that as the righteous shall not be always\nvoid of comfort and blessedness; so neither shall the ungodly go\nalways without their punishment. As sure as God is in heaven, it\nwill be thus. They must have their several portions. And, therefore,\nyou that are the saints of the Lord, follow on, be not dismayed,\nforasmuch as ye know that your labour is not in vain in the Lord\n(1 Cor 15:58). Your portion is eternal glory. And you that are so\nloth now to close in with Jesus Christ, and to leave your sins to\nfollow him, your 'day is coming' (Psa 37:13), in which you shall\nknow, that your sweet morsels of sin, that you do so easily take\ndown (Job 20:12-14), and it scarce troubles you, will have a time\nso to work within you to your eternal ruin, that you will be in\na worse condition than if you had ten thousand devils tormenting\nof you. Nay, you had better have been plucked limb from limb\na thousand times, if it could be, than to be partakers of this\ntorment that will, assuredly without mercy, lie upon you.\n\nVerse 26.--'And beside all this, between us and you there is a\ngreat gulf fixed; so that they which would pass from hence to you\ncannot; neither can they pass to us, that would come from thence.'\n\nThese words are still part of that answer, that the souls in hell\nshall have for all their sobbings, sighings, grievous cries,\ntears, and desires, that they have, to be released out of those\nintolerable pains they feel, and are perplexed with. And O!\nmethinks the words at the first view, if rightly considered, are\nenough to make any hard-hearted sinner in the world to fall down\ndead. The verse I last spake to was and is a very terrible one,\nand aggravates the torments of poor sinners wonderfully. Where\nhe saith, 'Remember that thou in thy lifetime receivedst thy good\nthings, and Lazarus evil things,' &c. I say, these words are very\nterrible to those poor souls that die out of Christ. But these\nlatter words do much more hold out their sorrow. They were spoken\nas to the present condition then upon the sinner. These do not\nonly back the former, but do yet further aggravate their misery,\nholding forth that which will be more intolerable. The former\nverse is enough to smite any sinner into a swoon, but this is to\nmake him fall down dead. Where he saith, 'And beside all this.'\nThere is still something to aggravate thy misery yet far more\nabundantly. I shall briefly speak to the words as they have relation\nto the terror spoken of in the verses before. As if he had said,\nThou thinkest thy present state unsupportable, it makes thee sob\nand sigh, it makes thee to rue the time that ever thou wert born.\nNow thou findest the want of mercy; now thou wouldst leap at\nthe least dram of it: now thou feelest what it is to slight the\ntenders of the grace of God; now it makes thee to sob, sigh, and\nroar exceedingly for the anguish that thou art in. 'But beside\nall this,' I have other things to tell thee of, that will break\nthine heart indeed. Thou art now deprived of a being in the world;\nthou art deprived of hearing the gospel; the devil hath been too\nhard for thee, and hath made thee miss of heaven; thou art now\nin hell among an innumerable company of devils, and all thy sins\nbeset thee round; thou art all over wrapped in flames, and canst\nnot have one drop of water to give thee any ease; thou criest\nin vain, for nothing will be granted. Thou seest the saints in\nheaven, which is no small trouble to thy damned soul; thou seest\nthat neither God nor Christ takes any care to ease thee, or speak\nany comfort unto thee. 'But beside all this,' there thou art, and\nthere thou art like to lie, never think of any ease, never look\nfor any comfort; repentance now will do thee no good, the time\nis past, and can never be called again, look what thou hast now,\nthou must have for ever.\n\nIt is true, I spoke enough before to break thine heart asunder;\n'But beside all this,' there lie and swim in flames for ever. These\nwords, 'Beside all this,' are terrible words indeed. I will give\nyou the scope of them in a similitude. Set the case you should take\na man, and tie him to a stake, and with red-hot pinchers, pinch\noff his flesh by little pieces for two or three years together,\nand at last, when the poor man cries out for ease and help, the\ntormentors answer, Nay, 'but beside all this,' you must be handled\nworse. We will serve you thus these twenty years together, and\nafter that we will fill your mangled body full of scalding lead,\nor run you through with a red-hot spit; would not this be lamentable?\nYet this is but a flea-biting to the sorrow of those that go to\nhell; for if a man were served so there would, ere it were long, be\nan end of him. But he that goes to hell shall suffer ten thousand\ntimes worse torments than these, and yet shall never be quite dead\nunder them. There they shall be ever whining, pining, weeping,\nmourning, ever tormented without ease; and yet never dissolved\ninto nothing. If the biggest devil in hell might pull thee all\nto pieces, and rend thee small as dust, and dissolve thee into\nnothing, thou wouldst count this a mercy. But here thou mayst\nlie and fry, scorch, and broil, and burn for ever. For ever, that\nis a long while, and yet it must be so long. 'Depart from me, ye\ncursed,' saith Christ, 'into everlasting fire,' into the fire that\nburns for ever, 'prepared for the devil and his angels' (Matt\n25:41). O! thou that wast loth to foul thy foot if it were but\ndirty, or did but rain; thou that was loth to come out of the\nchimney-corner, if the wind did but blow a little cold; and was\nloth to go half-a-mile, yea, half-a-furlong to hear the word of\nGod, if it were but a little dark; thou that wast loth to leave\na few vain companions, to edify thy soul; thou shalt have fire\nenough, thou shalt have night enough, and evil company enough, thy\nbellyfull, if thou miss of Jesus Christ; and 'beside all this,'\nthou shalt have them for ever, and for ever.\n\nO thou that dost spend whole nights in carding and dicing, in\nrioting and wantonness; thou that countest it a brave thing to\nswear as fast as the bravest, to spend with the greatest spendthrift\nin the country; thou that lovest to sin in a corner when nobody\nsees thee! O thou that for bye-ends dost carry on the hypocrite's\nprofession, because thou wouldst be counted somebody among the\nchildren of God,[22] but art an enemy to the things of Christ in\nthine heart. Thou that dost satisfy thyself, either with sins, or\na bare profession of godliness, thy soul will fall into extreme\ntorment and anguish, so soon as ever thou dost depart this world,\nand there thou shalt be weeping and gnashing thy teeth (Matt\n8:12). 'And beside all this,' thou art like never to have any ease\nor remedy, never look for any deliverance, thou shalt die in thy\nsins, and be tormented as many years as there are stars in the\nfirmament, or sands on the seashore; 'and beside all this,' thou\nmust abide it for ever.\n\n'And beside all this, between us and you there is a great gulf\nfixed, so that they which would pass from hence to you, cannot;\nneither can they pass to us that would come from thence.' 'There\nis a great gulf fixed.' You will say, what is that? Answ. It is\na nice question; therefore,\n\n1. See thou rather to enter in at the strait gate, than curiously\nto inquire what this gulf is. But,\n\n2. If thou wouldst needs know if thou do fall short of heaven,\nthou wilt find it this, namely, the everlasting decree of God;\nthat is, there is decree gone forth from God, that those who fall\nshort of heaven in this world, God is resolved they shall never\nenjoy it in the world to come. And thou wilt find this gulf so\ndeep, that thou shalt never be able to wade through it as long\nas eternity lasts. As Christ saith, 'Agree with thine adversary\nquickly, whiles thou art in the way with him' (Matt 5:25); 'lest\nhe hale thee to the judge, and the judge deliver thee to the\nofficer, and thou be cast into prison. I tell thee thou shalt by\nno means come out thence,' there is the gulf, the decree, 'thou\nshalt not depart thence till thou hast paid the' utmost farthing,\nor 'very last mite' (Luke 12:58,59). These words therefore, 'there\nis a great gulf fixed,' I do understand to be the everlasting\ndecree of God. God hath decreed that those who go to heaven shall\nnever go from thence again into a worse place; and also those that\ngo to hell, and would come out, they shall not come out thence\nagain. And friend, this is such a gulf, so fixed by him that\ncannot lie, that thou wilt find it so, which way soever thou goest,\nwhether it be to heaven or hell.\n\nHere therefore thou seest how secure God will make those who die\nin the faith; God will keep them in heaven; but those that die in\ntheir sins, God will throw them to hell and keep them there; so\nthat they that would go from heaven to hell, cannot; neither can\nthey come from hell that would go to heaven. Mark, he doth not\nsay, they would not--for, O how fain would these who have lost\ntheir souls for a lust, for two-pence, for a jug of ale, for\na strumpet, for this world, come out of that hot scalding fiery\nfurnace of God's eternal vengeance, if they might--but here is\ntheir misery, they that would come from you to us, that is, from\nhell to heaven, cannot, they must not, they shall not; they cannot,\nGod hath decreed it, and is resolved the contrary; here therefore\nlies the misery, not so much that they are in hell, but there they\nmust lie for ever and ever. Therefore, if thy heart would at any\ntime tempt thee to sin against God, cry out, No, for then I must\ngo to hell, and lie there for ever. If the drunkards, swearers,\nliars, and hypocrites did but take this doctrine soundly down,\nit would make them tremble when they think of sinning. But poor\nsouls, now they will 'make a mock of sin' (Prov 14:9), and play\nwith it as a child doth play with a rattle; but the time is coming,\nthat these rattles that now they play with will make such a noise\nin their ears and consciences, that they shall find, that if all\nthe devils in hell were yelling at their heels, the noise would\nnot be comparable to it. Friend, thy sins, as so many bloodhounds,\nwill first hunt thee out (Num 32:23), and then take thee and bind\nthee, and hold thee down for ever (Prov 5:22). They will gripe\nthee and gnaw thee as if thou hadst a nest of poisonous serpents\nin thy bowels (Job 20:14). And this will not be for a time, but,\nas I have said, for ever, for ever, for ever.\n\nVerse 27.--'Then he said, I pray thee therefore, father, that thou\nwouldst send him to my father's house.'\n\nThe verses before, I told you, were spoken partly to hold forth the\ndesire that the damned have to be freed of their endless misery.\nNow this verse still holds forth the cries of those poor souls\nvery vehement, they would very fain have something granted to\nthem, but it will not be; as will more clearly appear afterward.\n\n'Then he said, I PRAY THEE THEREFORE, FATHER,' &c. As if he should\nsay, seeing I have brought myself into such a miserable condition,\nthat God will not regard me, that my exceeding loud and bitter\ncries will not be heard for myself; seeing I must not be admitted\nto have so much as one drop of cold water, nor the least help from\nthe poorest saints. And seeing, 'beside all this,' here my soul\nmust lie to all eternity, broiling and frying; seeing I must,\nwhether I will or no, undergo the hand of eternal vengeance, and\nthe rebukes of devouring fire; seeing my state is such, that I\nwould not wish a dog in my condition, 'send him to my father's\nhouse.' It is worthy to be taken notice of, again, who it is he\ndesired to be sent, namely, Lazarus. O friend, see here how the\nstout hearts and stomachs of poor creatures will be humbled, as I\nsaid before, they will be so brought down, that those things that\nthey disdained and made light of in this world, they would be\nglad of in the life to come. He who by this man was so slighted,\nas that he thought it a dishonour that he should eat with the dogs\nof his flock. What, shall I regard Lazarus, scrubbed, beggarly\nLazarus! what, shall I so far dishonour my fair, sumptuous, and\ngay house, with such a scabbed creep-hedge as he! No, I scorn he\nshould be entertained under my roof. Thus in his lifetime, while\nhe was in his bravery; but now he is come into another world, now\nhe is parted from his pleasures, now he sees his fine house, his\ndainty dishes, his rich neighbours and companions, and he, are parted\nasunder; now he finds instead of pleasures, torments; instead of\njoys, heaviness; instead of heaven, hell; instead of the pleasures\nof sin, the horror and guilt of sin; O now send Lazarus!\n\nLazarus, it may be, might have done him some good, if he might\nhave been entertained in time past, and might have persuaded him,\nat least not to have gone on so grievously wicked, but he slights\nhim, he will not regard him, he is resolved to disown him, though\nhe lose his own soul for so doing. Ay, but now send Lazarus, if\nnot to me, yet to my father's house, and let him tell them, from\nme, that if they run on in sin, as I have done, they must and\nshall receive the same wages that I have received.\n\nTake notice of this, you that are despisers of the least of the\nLazaruses of our Lord Jesus Christ; it may be now you are loth to\nreceive these little ones of his, because they are not gentlemen,\nbecause they cannot, with Pontius Pilate, speak Hebrew, Greek,\nand Latin.[23] Nay, they must not, shall not speak to them, to\nadmonish them, and all because of this.\n\nThough now the gospel of the Lord Jesus Christ may be preached to\nthem freely, and for nothing; nay, they are now desired to hear\nand receive it: though now they will not own, regard, or embrace\nthese Christian proffers of the glorious truth of Jesus, because\nthey come out of some of the basest earthen vessels; yet the\ntime is coming, when they will both sigh and cry, Send him to my\nfather's house (1 Cor 1:26). I say, remember this, ye that despise\nthe day of small things; the time is coming, when you would be\nglad, if you might enjoy from God, from Christ, or his saints, one\nsmall drop of cold water, though now you are unwilling to receive\nthe glorious distilling drops of the gospel of our Lord Jesus.\n\nAgain, see here the lamentable state they are in, that go to hell\nfrom their fathers, mothers, sisters, brothers, &c. While they\nare in this world, men delight to set their children ill examples;\nand also children love to follow the wicked steps of their ungodly\nparents; but when they depart this life, and drop down into hell,\nand find themselves in irrecoverable misery, then they cry, send\nsome body to my father's house, to my brother's house. Tell them\nmy state is miserable, tell them I am undone for ever; and tell\nthem also, that if they will be walking in these ungodly steps\nwherein I left them, they will assuredly fall into this place of\ntorments.\n\n'I pray thee--SEND HIM TO MY FATHER'S HOUSE.' Ah, friends and\nneighbours, it is like you little think of this, that some of your\nfriends and relations are crying out in hell, Lord, send some body\nto my father's house, to preach the gospel to them, lest they also\ncome into these torments.\n\nHere, men while they live, can willingly walk together in the way\nof sin, and when they are parted by death, they that are living,\nseldom or never consider of the sad condition that they that are\ndead are descended into. But ye ungodly fathers, how are your\nungodly children roaring now in hell? And you ungodly children,\nhow are your ungodly parents that lived and died ungodly, now in\nthe pains of hell also? And one drunkard is singing on the ale bench,\nand another roaring under the wrath of God, saying, O that I was\nwith him, how would I rebuke him, and persuade him by all means\nto leave off these evil courses. O! that they did but consider\nwhat I now suffer for pride, covetousness, drunkenness, lying,\nswearing, stealing, whoring, and the like. O! did they but feel\nthe thousandth part thereof, it would make them look about them,\nand not buy sin at so dear a rate as I have done; even with the\nloss of my precious soul.\n\n'Send him to my father's house.' Not to my father, but to my\n'father's house.' It may be there is ungodly children, there is\nungodly servants, wallowing in their ungodliness; send him therefore\nto my father's house. It is like they are still the same that I\nleft them; I left them wicked, and they are wicked still; I left\nthem slighters of the gospel, saints, and ways of God, and they\ndo it still; 'send him to my father's house,' it is like there\nis but a little between them and the place where I am; send him\nto-day, before to-morrow, 'lest they also come into the same place\nof torment. I pray thee that thou wouldst send him.' I beg it on\nmy bended knee, with crying and with tears, in the agony of my\nsoul. It may be they will not consider, if thou do not send him.\nI left them sottish enough, hardened as well as I; they have the\nsame devil to tempt them, the same lusts and world to overcome\nthem; 'I pray thee therefore, that thou wouldst send him to my\nfather's house'; make no delay, lest they lose their souls, lest\nthey come hither: if they do, they are like never to return again.\nO! little do they think how easily they may lose their souls; they\nare apt to think their condition to be as good as the best, as I\nonce through ignorance did; but send him, send him without delay,\n'lest they also come into this place of torment.' O that thou\nwouldst give him commission, do thou send him thyself; the time\nwas when I, together with them, slighted those that were sent of\nGod; though we could not deny but that he spake the word of God,\nand was sent of him, as our consciences told us; yet we preferred\nthe calls of men before the calls of God. For though they had the\none, yet because they had not the other in that antichristian way\nwhich we thought meet, we could not, would not, either hear him\nourselves, nor yet give consent that others should. But now a call\nfrom God is worth all. Do THOU 'therefore send him to my father's\nhouse.'\n\nThe time was, when we did not like it, except it might be preached\nin the synagogue; we thought it a low thing to preach and pray\ntogether in houses. We were too high-spirited, too superstitious;\nthe gospel would not down with us, unless we had it in such a\nplace, by such a man; no, nor then neither effectually. But now,\nO that I was to live in the world again; and might have that\nprivilege to have some acquaintance with blessed Lazarus, some\nfamiliarity with that holy man; what attendance would I give unto\nhis wholesome words! How would I affect his doctrine, and close\nin with it! How would I square my life thereby! Now therefore, as\nit is better to hear the gospel under a hedge than to sit roaring\nin a tavern, it is better to welcome God's begging Lazaruses than\nthe wicked companions of this world. It is better to receive a\nsaint in the name of a saint, a disciple in the name of a disciple,\nthan to do as I have done (Luke 10:16). O! it is better to receive\na child of God, that can by experience deliver the things of God,\nhis free love, his tender grace, his rich forbearance, and also the\nmisery of man, if without it, than to be 'daubed with untempered\nmortar' (Eze 13:10). O! I may curse the day that ever I gave way\nto the flatteries and fawning of a company of carnal clergymen,[24]\nbut this my repentance is too late; I should have looked about\nme sooner, if I would have been saved from this woeful place.\nTherefore send him, not only to the town I lived in, and unto some\nof my acquaintance, but to my father's house.\n\nIn my lifetime I did not care to hear that word that cut me most,\nand showed me mine estate aright. I was vexed to hear my sins\nmentioned, and laid to my charge; I loved him best that deceived\nme most--that said, Peace, peace, when there was no such thing\n(Jer 5:30,31). But now, O that I had been soundly told of it!\nO that it had pierced both mine ears and heart, and had stuck so\nfast that nothing could have cured me, saving the blood of Christ!\nIt is better to be dealt plainly with, than that we should be\ndeceived; they had better see their lost condition in the world,\nthan stay while they be damned, as I have done. Therefore send\nLazarus, send him to my father's house. Let him go and say I saw\nyour son, your brother, in hell, weeping and wailing, and gnashing\nhis teeth. Let him bear them down in it, and tell them plainly it\nis so, and that they shall see their everlasting misery, if they\nhave not a special care. 'Send him to my father's house.'\n\nVerse 28.--'For I have five brethren; that he may testify unto\nthem, lest they also come into this place of torment.'\n\nThese words are, if I may so say, a reason given by those in hell\nwhy they are so restless and do cry so loud; it is that their\ncompanions might be delivered from those intolerable torments which\nthey must and shall undergo if they fall short of everlasting life\nby Jesus Christ. 'Send him to my father's house; for I have five\nbrethren.' Though, while they lived among them in the world, they\nwere not so sensible of their ruin, yet now they are passed out of\nthe world, and do partake of that which before they were warned\nof; they can, I say, then cry out, Now I find that to be true\nindeed, which was once and again told and declared to me that it\nwould certainly come to pass.\n\n'FOR I HAVE FIVE BRETHREN.' Here you may see that there may be, and\nare, whole households in a damnable state and condition, as our\nLord Jesus doth by this signify. 'Send him to my father's house,'\nfor they are all in one state, I left all my brethren in a pitiful\ncase. People, while they live here, cannot endure to hear that they\nshould be all in a miserable condition; but when they are under\nthe wrath of God they see it, they know it, and are very sure of\nit; for they themselves, when they were in the world, lived as\nthey do, but they fell short of heaven, and therefore, if they go\non, so shall they. O, therefore, send him quickly to my father's\nhouse, for all the house is in an undone condition, and must be\ndamned if they continue so.\n\nThe thing observable is this, namely, that those that are in hell\ndo not desire that their companions should come thither; nay rather,\nsaith he, send him to my father's house, and let him testify to\nthem that are therein, lest they also come, &c.\n\nQuest. But some may say, What should be the reason that the damned\nshould desire not to have their companions come into the same\ncondition that they are fallen into, but rather that they might\nbe kept from it, and escape that dreadful state?\n\nAnsw. I do believe there is scarce so much love in any of the\ndamned in hell as really to desire the salvation of any. But\nin that there is any desire in them that are damned, that their\nfriends and relations should not come into that place of torment,\nit appears to me to be rather for their own ease than for their\nneighbour's good; for, let me tell you, this I do believe, that it\nwill aggravate the grief and horror of them to see their ungodly\nneighbours in the like destruction with them. For where the ungodly\ndo live and die, and descend into the pit together, the one is\nrather a vexation to the other than any thing else. And it must\nneeds be so, because there are no ungodly people that do live\nungodly together but they do learn ill examples one of another,\nas thus: If there live one in the town that is very expert and\ncunning for the world, why now the rest that are of the same mind\nwith him, they will labour to imitate and follow his steps: this\nis commonly seen.\n\nAgain, if there be one given to drunkenness, others of the town,\nthrough his means, run the more into that sin with him, and do\naccustom themselves the more unto it because of his enticing them,\nand also by setting such an ill example before them. And so if\nthere be any addicted to pride, and must needs be in all the newest\nfashions, how do their example provoke others to love and follow\nthe same vanity; spending that upon their lusts which should\nrelieve their own and others' wants. Also if there be any given\nto jesting, scoffing, lying, whoring, backbiting, junketing,[25]\nwantonness, or any other sin, they that are most expert in these\nthings do ofttimes entangle others, that peradventure would not\nhave been so vile as now they are, had they not had such an example,\nand hence they are called corrupters (Isa 1:4).\n\nNow these will, by their doings, exceedingly aggravate the\ncondemnation of one another. He that did set his neighbor an ill\nexample, and thereby caused him to walk in sin, he will be found\none cause of his friend's destruction, insomuch that he will have\nto answer for his own sins and for a great part of his neighbour's\ntoo, which will add to his destruction; as that scripture in\nEzekiel showeth, where, speaking of the watchman that should give\nthe people warning, if he did not, though the man did die in his\nsins, yet his blood shall be required at the watchman's hand (Eze\n33).\n\nSo here let me tell thee that if thou shouldst be such a one, as\nby thy conversation and practices shall be a trap and a stumbling-block\nto cause thy neighbour to fall into eternal ruin--though he be\ndamned for his own sins--yet God may, nay he will charge thee as\nbeing guilty of his blood, in that thou didst not content thyself\nto keep from heaven thyself, but didst also, by thy filthy\nconversation, keep away others, and cause them to fall with thee.\nO, therefore, will not this aggravate thy torment? Yea, if thou\nshouldst die and go to hell before thy neighbour or companions,\nbesides the guilt of thine own sins, thou wouldst be so loaden\nwith the fear of the damnation of others to be laid to thy charge,\nthat thou wouldst cry out, O send one from the dead to this companion\nand that companion with whom I had society in my lifetime, for I\nsee my cursed carriage will be one cause of his condemnation, if\nhe fall short of glory.\n\nI left him living in foul and heinous offences; but I was one of\nthe first instruments to bring him to them. O! I shall be guilty\nboth of my own and his damnation too! O that he might be kept out\nhence, lest my torment be aggravated by his coming hither!\n\nFor where ungodly people do dwell together, they being a snare\nand stumbling-block one to another by their practices, they must\nneeds be a torment one to another, and an aggravation of each\nother's damnation. O cursed be thy face, saith one, that ever I\nset mine eyes on thee. It was long of thee. I may thank thee. It\nwas thee that did entice me and ensnare me. It was your filthy\nconversation that was a stumbling-block to me. It was your\ncovetousness, it was your pride, your haunting the ale-house, your\ngaming and whoring. It was long of you that I fell short of life;\nif you had set me a good example, as you did set me an ill one,\nit may be I might have done better than now I do; but I learned\nof you, I followed your steps, I took counsel of you. O that I\nhad never seen thy face! O that thou hadst never been born to do\nmy soul this wrong, as you have done! O, saith the other, and I\nmay as much blame you, for do not you remember how at such a time,\nand at such a time, you drew me out, and drew me away, and asked\nme if I would go with you, when I was going about other business,\nabout my calling; but you called me away, you sent for me, you\nare as much in the fault as I; though I were covetous, you were\nproud; and if you learned covetousness of me, I learned pride and\ndrunkenness of you. Though I learned you to cheat, you learned\nme to whore, to lie, to scoff at goodness. Though I, base wretch,\ndid stumble you in some things, yet you did as much stumble me in\nothers. I can blame you as you blame me; and if I have to answer\nfor some of your most filthy actions, you have to answer for\nsome of mine. I would you had not come hither, the very looks of\nyou do wound my soul, by bringing my sins afresh into my mind,\nthe time when, the manner how, the place where, the persons with\nwhom. It was with you, you! Grief to my soul! Since I could not\nshun thy company there, O that I had been without thy company\nhere!\n\nI say, therefore, for those that have sinned together to go to\nhell together, it will very much perplex and torment them both;\ntherefore I judge this is one reason why they that are in hell do\ndesire that their friends or companions do not come thither into\nthe same place of torment that they are in. And therefore where\nChrist saith that these damned souls cry out, Send to our companions,\nthat they may be warned and commanded to look to themselves, O\nsend to my five brethren! it is because they would not have their\nown torments heightened by their company; and a sense, yea, a\ncontinual sense of their sins, which they did cause them to commit\nwhen they were in the world with them. For I do believe that the\nvery looks of those that have been beguiled of their fellows, I\nsay their very looks will be a torment to them: for thereby will\nthe remembrance of their own sins be kept, if possible, the fresher\non their consciences, which they committed with them; and also\nthey will wonderfully have the guilt of the others sins upon them,\nin that they were partly the cause of his committing them, being\ninstruments in the hands of the devil to draw them in too. And,\ntherefore, lest this come to pass, 'I pray thee send him to my\nfather's house.' For if they might not come hither, peradventure\nmy torment might have some mitigation; that is, if they might be\nsaved, then their sins will be pardoned, and not so heavily charged\non my soul. But if they do fall into the same place where I am,\nthe sins that I have caused them to commit will lie so heavy,\nnot only on their souls, but also on mine, that they sin me into\neternal misery, deeper and deeper. O therefore send him to my\nfather's house, to my five brethren, and let him testify to them,\nlest they come into this place of torment.\n\nThese words being thus understood, what a condition doth it\nshow them to be in then, that now much delight in being the very\nringleaders of their companions into sins of all sorts whatsoever?\n\nWhile men live here, if they can be counted the cunningest in\ncheating, the boldest for lying, the archest for whoring, the\nsubtilest for coveting and getting the world; if they can but\ncunningly defraud, undermine, cross, and anger their neighbours,\nyea, and hinder them from the means of grace, the gospel of Christ,\nthey glory in it, take a pride in it, and think themselves pretty\nwell at ease, and their minds are somewhat quiet, being beguiled\nwith sin.\n\nBut, friend, when thou hast lost this life, and dost begin to lift\nup thine eyes in hell, and seest what thy sins have brought thee\nto; and not only so, but that thou, by thy filthy sins, didst\ncause others, devil-like, to fall into the same condemnation with\nthee; and that one of the reasons of their damnation was this, that\nthou didst lead them to the commission of those wicked practices\nof this world, and the lusts thereof; then, O that somebody\nwould stop them from coming, lest they also come into this place\nof torment, and be damned as I am! How ill it torment me! Balaam\ncould not be contented to be damned himself, but also he must,\nby his wickedness, cause others to stumble and fall. The Scribes\nand Pharisees could not be contented to keep out of heaven themselves,\nbut they must labour to keep out others too. Therefore theirs is\nthe greater damnation.\n\nThe deceived cannot be content to be deceived himself; but he must\nlabour to deceive others also. The drunkard cannot be content to\ngo to hell for his own sins, but he must labour to cause others\nto fall into the same furnace with him. But look to yourselves,\nfor here will be damnation upon damnation, damned for thy own\nsins, and damned for thy being a partaker with others in their\nsins; and damned for being guilty of the damnation of others.\nO how will the drunkards cry for leading their neighbours into\ndrunkenness! How will the covetous person howl for setting his\nneighbour, his friend, his brother, his children and relations,\nso wicked an example! by which he hath not only wronged his own\nsoul, but also the souls of others. The liar, by lying, learned\nothers to lie; the swearer learned others to swear; the whoremonger\nlearned others to whore.\n\nNow all these, with others of the like sort, will be guilty, not\nonly of their own damnation, but also of the damnation of others.\nI tell you, that some men have so much been the authors of the\ndamnation of others, that I am ready to think that the damnation\nof them will trouble them as much as their own damnation. Some\nmen, it is to be feared, at the day of judgment, will be found\nto be the authors of destroying whole nations. How many souls do\nyou think Balaam, with his deceit, will have to answer for? How\nmany Mahomet? How many the Pharisees, that hired the soldiers to\nsay the disciples stole away Jesus? (Matt 18:11-15); and by that\nmeans stumbled their brethren to this day; and was one means of\nhindering them from believing the things of God and Jesus Christ,\nand so the cause of the damnation of their brethren to this very\nday.\n\nHow many poor souls hath Bonner to answer for, think you, and several\nfilthy blind priests? How many souls have they been the means of\ndestroying by their ignorance and corrupt doctrine? Preaching,\nthat was no better for their souls than ratsbane to the body, for\nfilthy lucre's sake (O ye priests, this word is for you). They\nshall see, that they, many of them it is to be feared, will have\nwhole towns to answer for; whole cities to answer for. Ah, friend,\nI tell thee, thou that hast taken in hand to preach to the people,\nit may be thou hast taken in hand thou canst not tell what. Will\nit not grieve thee to see thy whole parish come bellowing after\nthee to hell, crying out, This we may thank thee for, this is\nlong of thee, thou didst not teach us the truth; thou didst lead\nus away with fables, thou wast afraid to tell us of our sins, lest\nwe should not put meat fast enough in thy mouth. O cursed wretch,\nthat ever thou shouldst beguile us thus, deceive us thus, flatter\nus thus! We would have gone out to hear the word abroad, but that\nthou didst reprove us, and also tell us that that which we see\nnow is the way of God was heresy, and a deceivable doctrine; and\nwast not contented, blind guide as thou wert, to fall into the\nditch thyself, but hast also led us thither with thee.[26]\n\nI say, look to thyself, lest thou cry out when it is too late, Send\nLazarus to my people, my friends, my children, my congregation to\nwhom I preached, and beguiled through my folly. Send him to the\ntown in which I did preach last, lest I be the cause of their\ndamnation. Send him to my friends from whence I came, lest I be\nmade to answer for their souls and mine own too (Eze 33:1-6).\n\nO send him therefore, and let him tell them, and testify unto them,\nlest they also come into this place of torment. Consider this, ye\nthat live thus in the world, while ye are in the land of the living,\nlest you fall into this condition. Set the case thou shouldest\nby thy carriage destroy but a soul, but one poor soul, by one of\nthy carriages or actions, by thy sinful works; consider it now, I\nsay, lest thou be forced to cry, 'I pray thee therefore, that thou\nwouldst send him to my father's house, for I have five brethren,\nthat he may testify unto them, lest they also come into this place\nof torment.'\n\nIf so, then I shall not only say to the blind guides, Look you to\nyourselves, and shut not[27] out others; no, but this doth reach\nunto all those that do not only keep souls from heaven by preaching\nand the like, but speaks forth the doom of those that shall any\nways be instrumental to hinder others from closing in with Jesus\nChrist. O what red lines will those be against all those rich\nungodly landlords, that so keep under their poor tenants that\nthey dare not go out to hear the word, for fear their rent should\nbe raised, or they turned out of their houses! What sayest thou,\nlandlord, will it not cut thy soul, when thou shalt see that thou\ncouldest not be content to miss of heaven thyself, but thou must\nlabour to hinder others also? Will it not give thee an eternal\nwound in thy heart, both at death and judgment, to be accused of\nthe ruin of thy neighbour's soul, thy servant's soul, thy wife's\nsoul, together with the ruin of thy own? Think on this, you\ndrunken, proud, rich, and scornful landlords; think on this, you\nmad-brained blasphemous husbands, that are against the godly and\nchaste conversation of your wives; also you that hold your servants\nso hard to it that you will not spare them time to hear the word,\nunless it be where and when your lusts will let you. If you love\nyour own souls, your tenants' souls, your wives' souls, your\nservants' souls, your children's souls; if you would not cry, if\nyou would not howl, if you would not bear the burden of the ruin\nof others for ever, then I beseech you to consider this doleful\nstory, and labour to avoid the soul-killing torment that this poor\nwretch groaneth under, when he saith, 'I pray thee therefore, that\nthou wouldst send him to my father's house,[28]\n\nFor I have five brethren, THAT HE MAY TESTIFY,' mark, 'that he may\ntestify UNTO THEM, lest they also come into this place of torment.'\n\nThese words have still something more in them than I have yet\nobserved from them; there are one or two things more that I shall\nbriefly touch upon, and therefore, mark, he saith, 'That he may\ntestify unto them,' &c. Mark, I pray you, and take notice of the\nword TESTIFY. He doth not say, And let him go unto them, or speak\nwith, or tell them such and such things. No, but let him testify,\nor affirm it constantly, in case any should oppose it. 'Let him\ntestify unto them.' It is the same word the Scripture uses to\nset forth the vehemency of Christ, his telling of his disciples\nof him that should betray him. And he testified, saying, One of\nyou shall betray me. And he testified, that is, he spake it so\nas to dash or overcome any that should have said it shall not be.\nIt is a word that signifies, that in case any should oppose the\nthing spoken of, yet that the party speaking should still continue\nconstant in his saying. And he commanded them to preach, 'and to\ntestify, that it is he which was ordained of God to be the judge\nof quick and dead.' To testify, mark, that is, to be constant,\nirresistible, undaunted, in case it should be opposed and objected\nagainst. So here, let him testify to them, lest they come into\nthis place of torment.\n\nFrom whence observe, that it is not an easy matter to persuade\nthem who are in their sins alive in this world, that they must and\nshall be damned if they turn not, and be converted to God. 'Let\nhim testify to them,' let him speak confidently, though they frown\nupon him, or dislike his way of speaking. And how is this truth\nverified and cleared by the carriages of almost all men now in\nthe world toward them that do preach the gospel; and show their\nown miserable state plainly to them, if they close not with it?\nIf a man do but indeed labour to convince sinners of their sins\nand lost condition by nature, though they must be damned if they\nlive and die in that condition, O how angry are they at it! Look\nhow he judges, say they, hark how he condemns us; he tells us we\nmust be damned if we live and die in this state. We are offended\nat him, we cannot abide to hear him, or any such as he; we will\nbelieve none of them all, but go on in the way we are agoing.\n'Forbear, why shouldest thou be smitten,' said the ungodly king\nto the prophet, when he told him of his sins (2 Chron 25:16).\n\nI say, tell the drunkard he must be damned if he leaves not his\ndrunkenness, the swearer, liar, cheater, thief, covetous, railers,\nor any ungodly persons, they must and shall lie in hell for it, if\nthey die in this condition; they will not believe you, not credit\nyou.\n\nAgain, tell others that there are many in hell that have lived\nand died in their conditions, and so are they like to be, if they\nconvert not to Jesus Christ, and be found in him, or that there\nare others that are more civil and sober men, who, although we\nknow that their civility will not save them, if we do but tell them\nplainly of the emptiness and unprofitableness of that, as to the\nsaving of their souls, and that God will not accept them, nor love\nthem, notwithstanding these things, and that if they intend to be\nsaved, they must be better provided than with such a righteousness\nas this; they will either fling away, and come to hear no more,\nor else if they do come, they will bring such prejudice with them\nin their hearts, that the word preached shall not profit them, it\nbeing mixed not with faith, but with prejudice in them that hear\nit (Heb 4:1,2). Nay, they will some of them be so full of anger\nthat they will break out and call, even those that speak the truth,\nheretics; yea, and kill them (Luke 4:25-29). And why so? Because\nthey tell them, that if they live in their sins that will damn\nthem; yet if they turn and live a righteous life, according to\nthe holy, and just, and good law of God, that will not save them.\nYea, because we tell them plainly that unless they leave their\nsins and [self] righteousness too, and close in with a naked Jesus\nChrist, his blood and merits, and what he hath done, and is now\ndoing for sinners, they cannot be saved; and unless they do eat\nthe flesh of the Son of man, and drink his blood, they have no\nlife abiding in them, they gravel[29] presently, and are offended\nat it, as the Jews were with Christ for speaking the same thing\nto them (John 6:53,60). And fling away themselves, their souls\nand all, by quarrelling against the doctrine of the Son of God,\nas indeed they do, though they will not believe they do; and\ntherefore, he that is a preacher of the Word, had need not only\ntell them, but testify to them, again and again, that their sins,\nif they continue in them, will damn them, and damn them again.\nAnd tell them again, their living honestly according to the law,\ntheir paying every one their own, their living quietly with their\nneighbours, their giving to the poor, their notion of the gospel,\nand saying they do believe in Christ, will do them no good at the\ngeneral day of judgment. Ha, friends! How many of you are there\nat this very day, that have been told once and again of your lost\nundone condition, because you want the right, real, and saving\nwork of God upon your souls! I say, hath not this been told you,\nyea, testified unto you from time to time, that your state is\nmiserable, that yet you are never the better, but do still stand\nwhere you did; some in an open ungodly life, and some drowned in\na self-conceited holiness of Christianity? Therefore, for God's\nsake, if you love your souls, consider, and beg of God for Jesus\nChrist's sake, that he would work such a work of grace in your\nhearts, and give you such a faith in his Son Jesus Christ, that\nyou may not only have rest here, as you think, not only think your\nstate safe while you live here, but that you may be safe indeed,\nnot only here, but also when you are gone, lest you do cry in the\nanguish and perplexity of your souls, Send one to my companions\nthat have been beguiled by Satan as I have been, and so, by going\non, come into this place of torment as I have done.\n\nAgain, one thing more is to be observed from these words, Let him\n'testify to them, LEST THEY ALSO COME INTO THIS PLACE OF TORMENT.'\n\nMark, lest they come in. As if he had said, Or else they will come\ninto this place of torment, as sure as I am here. From whence\nobserve, that though some souls do for sin fall into the bottomless\npit of hell before their fellows, because they depart this world\nbefore them, yet the other, abiding in the same course, are as\nsure to go to the same place as if they were there already. How\nso? Because that all are condemned together, they have all fallen\nunder the same law, and have all offended the same justice, and\nmust for certain, if they die in that condition, drink as deep,\nif not deeper, of the same destruction. Mark, I pray you, what\nthe Scriptures say, 'He that believeth not, is condemned already'\n(John 3:18).\n\nHe is condemned as well as they, having broken the same law\nwith them; if so, then what hinders but they will partake of the\nsame destruction with them? Only the one hath not the law yet so\nexecuted upon them, because they are here; the other have had the\nlaw executed upon them, they are gone to drink that which they\nhave been brewing, and thou art brewing that in this life which\nthou must certainly drink.[30] The same law, I say, is in force\nagainst you both, only he is executed and thou art not. Just as if\nthere were a company of prisoners at the bar, and all condemned to\ndie; what, because they are not all executed in one day, therefore\nshall they not be executed at all? Yes, the same law that executed\nits severity upon the parties now deceased, will for certain be\nexecuted on them that are alive in its appointed time. Even so it\nis here, we are all condemned by nature; if we close not in with\nthe grace of God by Jesus Christ, we must and shall be destroyed\nwith the same destruction; and 'therefore send him,' saith he,\n'LEST,' mark, 'lest they also come into this place of torment.\n\nAgain, 'Send him to my father's house,' and let him 'testify unto\nthem, lest they also come into this place of torment.' As if he\nhad said, It may be he may prevail with them, it may be he may win\nupon them, and so they may be kept from hence, from coming into\nthis grievous place of torment. Observe again, that there is\na possibility of obtaining mercy, if now, I say, now in this day\nof grace, we turn from our sins to Jesus Christ; yea, it is more\nthan possible. And therefore, for thy encouragement, do thou know\nfor certain, that if thou shalt in this thy day accept of mercy\nupon God's own terms, and close with him effectually, God hath\npromised, yea, made many promises, that thy soul shall be conducted\nsafe to glory, and shall for certain escape all the evils that I\nhave told thee of; aye, and many more than I can imagine. Do but\nsearch the Scriptures, and see how full of consolation they are\nto a poor soul that is minded to close in with Jesus Christ. 'Him\nthat cometh to me,' saith Christ, 'I will in no wise cast out.'\nThough he be an old sinner, 'I will in no wise cast him out';\nmark, in no wise, though he be a great sinner, I will in no wise\ncast him out, if he come to me. Though he have slighted me neve\nso many times, and not regarded the welfare of his own soul, yet\nlet him now come to me, and notwithstanding this, 'I will in no\nwise cast him out,' nor throw away his soul (John 6:37). Again,\nsaith the apostle, 'Now,' mark now, 'is the accepted time, now\nis the day of their salvation.' Now here is mercy in good store,\nnow God's heart is open to sinners; now he will make you welcome;\nnow he will receive anybody if they do but come to Christ. 'He\nthat cometh to me,' saith Christ, 'I will in no wise cast out.'\nAnd why? Because 'NOW is the accepted time, now is the day of\nsalvation' (2 Cor 6:2). As if the apostle had said, If you will\nhave mercy, have it now, receive it now, close in with it now.\n\nGod hath a certain day to hold out his grace to sinners. Now is\nthe time, now is the day. It is true, there is a day of damnation,\nbut this is a day of salvation. There is a day coming, wherein\nsinners must cry to the mountains to fall on them, to the hills\nto cover them from the wrath of God; but now, now is the day in\nwhich he doth hold out his grace. There is a day coming, in which\nyou will not be admitted to have the privilege of one drop of\nwater to cool your tongue, if now, I say, if now you slight his\ngrace and goodness which he holds out to you. Ah, friends, consider\nthere is now hopes of mercy, but then there will not; now Christ\nholds forth mercy unto you, but then he will not (Matt 7:23). Now\nthere are his servants that do beseech you to accept of his grace,\nbut if thou lose the opportunity that is put into thine hand,\nthou thyself mayest beseech hereafter, and no mercy be given thee.\n'And he cried and said, Father Abraham, have mercy on me, and send\nLazarus, that he may dip the tip of his finger in water, and cool\nmy tongue.' And thee was none given. Therefore let it never be\nsaid of thee, as it will be said of some, 'Wherefore is there a\nprice in the hand of a fool, seeing he hath no heart to it?' Seeing\nhe hath no heart to make a good use of it (Prov 17:16). Consider\ntherefore with thyself, and say, It is better going to heaven\nthan hell; it is better to be saved than damned; it is better to\nbe with saints than with damned souls; and to go to God is better\nthan to go to the devil. Therefore 'seek ye the Lord while he may\nbe found, and call ye upon him while he is near' (Isa 55:6). Lest\nin thy trouble he leave thee to thyself, and say unto thee plainly,\nWhere I am, thither 'ye cannot come' (John 8:21).\n\nO if they that are in hell might but now again have one such\ninvitation as this, how would they leap for joy! I have thought\nsometimes should God send but one of his ministers to the damned\nin hell, and give him commission to preach the free love of God\nin Christ extended to them, and held out to them, if now while\nit is proffered to them they will accept of his kindness; O how\nwelcome would they make this news, and close in with it on any\nterms! Certainly they would say, we will accept of grace on any\nterms in the world, and thank you too, though it cost life and\nlimbs to boot; we will spare no cost nor charge, if mercy may be\nhad. But poor souls, while they live here they will not part from\nsin, with hell-bred devilish sin. No, they will rather lose their\nsouls than lose their filthy sins.\n\nBut, friend, thou wilt change thy note before it be long, and cry,\nO simple wretch that I am that I should damn my soul by sin! It is\ntrue, I have had the gospel preached to me, and have been invited\nin. I have been preached to, and have been warned of this; but\n'how have I hated instruction, and my heart despised reproof; and\nhave not obeyed the voice of my teachers, nor inclined mine ear\nto them that instructed me' (Prov 5:12,13). O therefore, I say,\npoor soul! Is there hope? Then lay thine hand upon thy mouth, and\nkiss the dust, and close in with the Lord Jesus Christ, and make\nmuch of his glorious mercy; and invite also thy companions to\nclose in with the same Lord Jesus Christ, lest one of you do go\nto hell beforehand, and expect with grief of heart your companions\nto come after; and in the mean time, with anguish of heart, do\nsigh and say, O send him to my companions, and let him testify to\nthem, lest they also come into this place of torment.\n\n[USE AND APPLICATION\n\nOf the Preceding portion of the Parable.]\n\n[31]Now then, from what hath been said, there might many things be\nspoken by way of use and application; but I shall be very brief,\nand but touch some things, and so wind up. And, First, I shall\nbegin with the sad condition of those that die out of Christ,\nand speak something to that. Secondly, To the latter end of the\nparable, which more evidently concerns the Scripture, and speak\nsomewhat to that.\n\n[First. I shall begin with the sad condition of those that die out\nof Christ.]\n\n1. Therefore you see that the former part of the parable contains\na sad declaration of the state of one living and dying out of\nChrist; how that they lose heaven for hell, God for the devil,\nlight for darkness, joy for sorrow. 2. How that they have not so\nmuch as the least comfort from God, who in the time they live here\nbelow neglect coming to him for mercy; not so much as one drop\nof cold water. 3. That such souls will repent of their folly,\nwhen repentance will do them no good, or when they shall be past\nrecovery. 4. That all the comfort such souls are like to have, they\nhave it in this world. 5. That all their groanings and sighs will\nnot move God to mitigate in the least his heavy hand of vengeance\nthat is upon them, for the transgression they have committed against\nhim. 6. That their sad state is irrecoverable, or they must never,\nmark, never come out of that condition. 7. Their desires will not\nbe hard for their ungodly neighbours. From these things then, I\npray you consider the state of those that die out of Christ Jesus;\nyea, I say, consider their miserable state; and think thus with\nthyself, Well, if I neglect coming to Christ, I must go to the devil,\nand he will not neglect to fetch me away into those intolerable\ntorments.\n\nThink thus with thyself, What, shall I lose a long heaven for short\npleasure? Shall I buy the pleasures of this world at so dear a\nrate as to lose my soul for the obtaining of that? Shall I content\nmyself with a heaven that will last no longer than my lifetime?\nWhat advantage will these be to me when the Lord shall separate\nsoul and body asunder, and send one to the grave, the other to\nhell, and at the judgment-day, the final sentence of eternal ruin\nmust be passed upon me?\n\n1. Consider, that the profits, pleasures, and vanities of this world\nwill not last for ever, but the time is coming, yea, just at the\ndoors, when they will give thee the slip, and leave thee in the\nsuds,[32] and in the brambles of all that thou hast done. And\ntherefore to prevent this,\n\n2. Consider thy dismal state, think thus with thyself, It is true, I\ndo love my sins, my lusts and pleasures; but what good will they\ndo me at the day of death and of judgment? Will my sins do me good\nthen? Will they be able to help me when I come to fetch my last\nbreath? What good will my profits do me? And what good will my\nvanities do, when death says he will have no nay? What good will\nall my companions, fellow-jesters, jeerers, liars, drunkards, and\nall my wantons do me? Will they help to ease the pains of hell?\nWill these help to turn the hand of God from inflicting his fierce\nanger upon me? Nay, will not they rather cause God to show me no\nmercy, to give me no comfort; but rather to thrust me down in the\nhottest place of hell, where I may swim in fire and brimstone.\n\n3. Consider thus with thyself, Would I be glad to have all, every\none of my sins to come in against me, to inflame the justice\nof God against me? Would I be glad to be bound up in them as the\nthree children were bound in their clothes, and to be as really\nthrown into the fiery furnace of the wrath of Almighty God as they\nwere into Nebuchadnezzar's fiery furnace?\n\n4. Consider thus, Would I be glad to have all, and every one of\nthe ten commandments, to discharge themselves against my soul? The\nfirst saying, Damn him, for he hath broken me; the second saying,\nDamn him, for he hath broken me, &c. Consider how terrible this\nwill be, yea, more terrible than if thou shouldest have ten of\nthe biggest pieces of ordnance in England to be discharged against\nthy body, thunder, thunder, one after another! Nay, this would not\nbe comparable to the reports that the law, for the breach thereof,\nwill give against thy soul; for those can but kill the body, but\nthese will kill both body and soul; and that not for an hour, a\nday, a month, or a year, but they will condemn thee for ever.\n\nMark, it is for ever, for ever. It is into everlasting damnation,\neternal destruction, eternal wrath and displeasure from God,\neternal gnawings of conscience, eternal continuance with devils.\nO consider, it may be the thought of seeing the devil doth now\nmake thine hair to stand right up on thine head. O but this, to be\ndamned, to be among all the devils, and that not only for a time,\nas I said before, but for ever, to all eternity! This is wonderfully\nmiserable, ever miserable; that no tongue of man, no, nor of angels,\nis able to express it.\n\n5. Consider much with thyself, Not only my sins against the law\nwill be laid to my charge, but also the sins I have committed in\nslighting the gospel, the glorious gospel. These also must come\nwith a voice against me. As thus, Nay, he is worthy to be damned,\nfor he rejected the gospel, he slighted the free grace of God\ntendered in the gospel; how many times was thou, damned wretch,\ninvited, intreated, beseeched to come to Christ, to accept of\nmercy, that thou mightest have heaven, thy sins pardoned, thy soul\nsaved, and body and soul glorified, and all this for nothing but\nthe acceptance, and through faith forsaking those imps of Satan,\nwhich by their embracements have drawn thee downward toward the\ngulf of God's eternal displeasure? How often didst thou read the\npromises, yea, the free promises of the common salvation! How oft\ndidst thou read the sweet counsels and admonitions of the gospel,\nto accept of the grace of God! But thou wouldst not, thou regardest\nit not, thou didst slight all.\n\nSecond. As I would have thee to consider the sad and woeful state\nof those that die out of Christ, and are past all recovery, so\nwould I have thee consider the many mercies and privileges thou\nenjoyest above some, peradventure, of thy companions that are\ndeparted to their proper place. As,\n\n1. Consider, thou hast still the thread of thy life lengthened,\nwhich for thy sins might seven years ago, or more, have been cut\nasunder, and thou have dropped down amongst the flames.\n\n2. Consider the terms of reconciliation by faith in Christ are still\nproffered unto thee, and thou invited, yea, entreated to accept\nof them.\n\n3. Consider the terms of reconciliation are but--bear with me though\nI say but--only to believe in Jesus Christ, with that faith that\npurifies the heart, and enables thy soul to feed on him effectually,\nand be saved from this sad state.\n\n4. Consider the time of thy departure is at hand, and the time is\nuncertain, and also that for ought thou knowest the day of grace\nmay be past to thee before thou diest, not lasting so long as thy\nuncertain life in this world. And if so, then know for certain that\nthou art as sure to be damned as if thou wast in hell already; if\nthou convert not in the meanwhile.\n\n5. Consider it may be some of thy friends are giving all diligence\nto make their calling and election sure, being resolved for heaven,\nand thou thyself endeavourest as fast to make sure of hell, as if\nresolved to have it; and together with this, consider how it will\ngrieve thee that while thou wast making sure of hell thy friends\nwere making sure of heaven; but more of this by and by.\n\n6. Consider what a sad reflection this will have on thy soul, to\nsee thy friends in heaven, and thyself in hell; thy father in\nheaven, and thou in hell; thy mother in heaven, and thou in hell;\nthy brother, thy sister, thy children in heaven, and thou in\nhell. As Christ said to the Jews of their relations according to\nthe flesh, so may I say to thee concerning thy friends, 'There\nshall be weeping and gnashing of teeth,' when you shall see your\nfathers and mothers, brethren and sisters, husbands and wives,\nchildren and kinsfolk, with your friends and neighbours in the\nkingdom of heaven, and thou thyself thrust out (Luke 13:27-29).\n\nBut again, because I would not only tell thee of the damnable\nstate of those that die out of Christ, but also persuade thee to\ntake hold of life, and go to heaven, take notice of these following\nthings.\n\n(1.) Consider that whatever thou canst do, as to thy acceptance\nwith God, is not worth the dirt of thy shoes, but is all 'as filthy\nrags' (Isa 54:6).\n\n(2.) Consider that all the conditions of the new covenant, as to\nsalvation, are and have been completely fulfilled by the Lord\nJesus Christ, and that for sinners.\n\n(3.) Consider that the Lord calls to thee, for to receive whatsoever\nChrist hath done, and that on free cost (Rev 22:17).\n\n(4.) Consider that thou canst not honour God more than to close\nin with his proffers of grace, mercy, and pardon of sin (Rom 4).\n\nAgain, that which will add to all the rest, thou shalt have the\nvery mercy of God, the blood of Christ, the preachers of the\nword, together with every sermon, all the promises, invitations,\nexhortations, and all the counsels and threatenings of the blessed\nword of God. Thou shalt have all thy thoughts, words, and actions,\ntogether with all thy food, thy raiment, thy sleep, thy goods,\nand also all hours, days, weeks, months and years, together with\nwhatsoever else God hath given thee. I say, thy abuse of all these\nshall come up in judgment against thy soul; for God will reckon\nwith thee for everything, whether it be good or bad (Eccl 12:14).\n\n(5.) Nay further, it is so unreasonable a thing for a sinner to\nrefuse the gospel, that the very devils themselves will come in\nagainst thee, as well as Sodom, that damned crew. May not they, I\nsay, come in against thee, and say, O thou simple[33] man! O vile\nwretch! That had not so much care of thy soul, thy precious soul,\nas the beast hath of its young, or the dog of the very bone that\nlieth before him. Was thy soul worth so much, and didst thou so\nlittle regard it? Were the thunder-claps of the law so terrible,\nand didst thou so slight them? Besides, was the gospel so freely, so\nfrequently, so fully tendered to thee, and yet hast thou rejected\nall these things? Hast thou valued sin at a higher rate than thy\nsoul, than God, Christ, angels, saints, and communion with them\nin eternal blessedness and glory? Wast thou not told of hell-fire,\nthose intolerable flames? Didst thou never hear of the intolerable\nroarings of the damned ones that are therein? Didst thou never\nhear or read that doleful saying in Luke 16, how the sinful man\ncries out among the flames, 'One drop of water to cool my tongue?'\nThus, I say, may the very devils, being ready to go with thee into\nthe burning furnace of fire and brimstone, though not for sins of\nso high a nature as thine, trembling say, O that Christ had died\nfor devils, as he died for man! And, O that the gospel had been\npreached to us as it hath been to thee! How would we have laboured\nto have closed in with it! But woe be to us, for we might never\nhave it proffered; no, not in the least, though we would have\nbeen glad of it. But you, you have it proffered, preached, and\nproclaimed unto you (Prov 8:4). Besides, you have been intreated,\nand beseeched to accept of it, but you would not. O simple fools!\nthat might have escaped wrath, vengeance, hell-fire, and that to\nall eternity, and had no heart at all to do it.\n\n(6.) May not the messengers of Jesus Christ also come in with a\nshrill and terrible note against thy soul, when thou standest at\nthe bar of God's justice, saying, Nay, thou ungodly one, how often\nhast thou been forewarned of this day? Did we not sound an alarm\nin thine ears, by the trumpet of God's word day after day? How\noften didst thou hear us tell thee of these things? Did we not tell\nthee sin would damn thy soul? Did we not tell thee that without\nconversion there was no salvation? Did we not tell thee that they\nwho loved their sins should be damned at this dark and gloomy\nday, as thou art like to be? Yea, did we not tell thee that God,\nout of his love to sinners, sent Christ to die for them, that they\nmight, by coming to him, be saved? Did not we tell thee of these\nthings? Did we not run, ride, labour, and strive abundantly, if\nit might have been, for the good of thy soul, though now a damned\nsoul? Did we not venture our goods, our names, our lives? Yea, did\nwe not even kill ourselves with our earnest intreaties of thee to\nconsider of thine estate, and by Christ to escape this dreadful\nday? O sad doom! When thou shalt be forced full sore against thy\nwill to fall under the truth of this judgment, saying, O 'How have\nI hated instruction, and how hath my heart despised reproof!' for,\nindeed, 'I have not obeyed the voice of my teachers, nor inclined\nmine ear to them that instructed me' (Prov 5:12,13).\n\n(7.) May not thy father, thy mother, thy brother, thy sister, thy\nfriend, &c., appear with gladness against thee at the terrible\nday, saying, O thou silly wretch! how rightly hath God met with\nthee! O how righteously doth his sentence pass upon thee! Remember\nthou wouldst not be ruled nor persuaded in thy lifetime. As thou\ndidst not care for us and our admonitions then, so neither do\nwe care for thy ruin, terror, and damnation now. No, but we will\nstand on God's side in sentencing of thee to that portion which\nthe devils must be partakers of. 'The righteous shall rejoice\nwhen he seeth the vengeance, he shall wash his feet in the blood\nof the wicked' (Psa 58:10). O sad! It is enough to make mountains\ntremble, and the rocks rend in pieces, to hear this doleful sound.\nConsider these things, and if thou wouldst be loth to be in this\ncondition, then have a care of living in sin now. How loth wilt\nthou be to be thrust away from the gates of heaven! And how loth\nwilt thou be to be deprived of the mercy of God! How unwillingly\nwilt thou set foot forward towards the lake of fire! Never did\nmalefactor so unwillingly turn off the ladder when the halter\nwas about his neck, as thou will turn from God to the devil, from\nheaven to hell, when the sentence is passed upon thy soul.\n\nO how wilt thou sigh and groan! How willingly wouldst thou hide\nthyself, and run away from justice! But alas! as it is with them\nthat are on the ladder ready to be executed, so it will be with\nthee. They would fain run away, but there are many halbert-men[34]\nto stay them. And so the angels of God will beset thee round,\nI say round on every side; so that thou mayest indeed look, but\nrun thou canst not. Thou mayest wish thyself under some rock, or\nmountain (Rev 6:15,16), but how to get under, thou knowest not.\n\nO how unwilling wilt thou be to let thy father go to heaven without\nthee! thy mother or friends, &c., go to heaven without thee! How\nwillingly wouldst thou hang on them, and not let them go! O father!\ncannot you help me? Mother, cannot you do me some good? O how loth\nam I to burn and fry in hell, while you are singing in heaven!\nBut alas! the father, mother, or friends reject them, slight them,\nand turn their backs upon them, saying, You would have none of\nheaven in your lifetime, therefore you shall have none of it now.\nYou slighted our counsels then, and we slight your tears, cries, and\ncondition now. What sayest thou, sinner? Will not this persuade\nthine heart, nor make thee bethink thyself? This is now before thou\nfall into that dreadful place, that fiery furnace. But O consider\nhow dreadful the place itself, the devils themselves, the fire\nitself will be! And this at the end of all, Here thou must lie\nfor ever! Here thou must fry for ever, and for ever! This will\nbe more to thee than any man with tongue can express, or with pen\ncan write. There is none that can, I say, by the ten thousandth\npart, discover the state and condition of such a soul.\n\nI shall conclude this, then, with A FEW CONSIDERATIONS OF\nENCOURAGEMENT.\n\n[First Encouragement.] Consider, for I would fain have thee come\nin, sinner, that there is way made by Jesus Christ for them that\nare under the curse of God, to come to this comfortable and blessed\nstate of Lazarus I was speaking of. See Ephesians 2.\n\n[Second Encouragement.] Consider what pains Christ Jesus took for\nthe ransoming of thy soul from all the curses, thunder-claps, and\ntempests of the law; from all the intolerable flames of hell; from\nthat soul-sinking appearance of thy person, on the left hand, before\nthe judgment-seat of Christ Jesus, from everlasting fellowship,\nwith innumerable companies of yelling and soul-amazing devils, I\nsay, consider what pains the Lord Jesus Christ took in bringing\nin redemption for sinners from these things.\n\n'In that though he was rich, yet he became poor, that ye, through\nhis poverty, might be' made 'rich' (2 Cor 8:9). He laid aside\nhis glory (John 17), and became a servant (Phil 2:7). He left the\ncompany of angels, and encountered with the devil (Luke 4; Matt\n4). He left heaven's ease for a time, to lie upon hard mountains\n(Luke 6:12; John 8:1). In a word, he became poorer than they that\ngo with flail and rake; yea, than the very birds or foxes, and all\nto do thee good. Besides, consider a little of these unspeakable\nand intolerable slightings and rejections, and the manifold abuses\nthat came from men upon him. How he was falsely accused, being a\nsweet, harmless, and undefiled lamb. How he was undervalued, so\nthat a murderer was counted less worthy of condemnation than he.\nBesides, how they mocked him, spit on him, beat him over the head\nwith staves, had the hair plucked from his cheeks. 'I gave my back\nto the smiters,' saith he, 'and my cheeks to them that plucked off\nthe hair; I hid not my face from shame and spitting' (Isa 50:6).\nHis head crowned with thorns, his hands pierced with nails, and\nhis side with a spear; together with how they used him, scourged\nhim, and so miserably misusing him, that they had even spent him\nin a great measure before they did crucify him; insomuch that\nthere was another fain to carry his cross. Again,\n\n[Third Encouragement.] Not only this, but lay to heart a little\nwhat he received from God, his dear Father, though he were his\ndear and tender Son.\n\n1. In that he did reckon[35] him the greatest sinner and rebel in\nthe world. For he laid the sins of thousands, and ten thousands,\nand thousands of thousands of sinners to his charge (Isa 53). And\ncaused him to drink the terrible cup that was due to them all;\nand not only so, but did delight in so doing. 'For it pleased the\nLORD to bruise him.' God dealt indeed with his son, as Abraham\nwould have deal with Isaac; ay, and more terribly by ten thousand\nparts. For he did not only tear his body like a lion, but made\nhis soul an offering for sin. And this was not done feignedly,\nbut really--for justice called for it, he standing in the room of\nsinners. Witness that horrible and unspeakable agony that fell on\nhim suddenly in the garden, as if all the vials of God's unspeakable\nscalding vengeance had been cast upon him all at once, and all\nthe devils in hell had broken loose from thence at once to destroy\nhim, and that for ever; insomuch that the very pangs of death seized\nupon him in the same hour. For, saith he, 'My soul is exceeding\nsorrowful' and 'sore amazed,' even 'unto death' (Mark 14:34).\n\n2. Witness also that strange kind of sweat that trickled down his\nmost blessed face, where it is said: 'And he sweat, as it were,\ngreat drops' or clodders 'of blood,' trickling 'down to the ground.'\nO Lord Jesus! what a load didst thou carry! What a burden didst\nthou bear of the sins of the world, and the wrath of God! O thou\ndidst not only bleed at nose and mouth with the pressure that\nlay upon thee, but thou wast so pressed, so loaden, that the pure\nblood gushed through the flesh and skin, and so ran trickling\ndown to the ground. 'And his sweat was as it were great drops of\nblood,' trickling or 'falling down to the ground' (Luke 22:44).\nCanst thou read this, O thou wicked sinner, and yet go on in sin?\nCanst thou think of this, and defer repentance one hour longer?\nO heart of flint! yea, harder. O miserable wretch! What place in\nhell will be hot enough for thee to have thy soul put into, if\nthou shalt persist or go on still to add iniquity to iniquity.\n\n3. Besides, his soul went down to hell, and his body to the bars\nof the grave (Psa 16:10; Acts 2:31). And had hell, death, or the\ngrave, been strong enough to hold him, then he had suffered the\nvengeance of eternal fire to all eternity. But, O blessed Jesus!\nhow didst thou discover thy love to man in thy thus suffering!\nAnd, O God the Father! how didst thou also declare thy purity\nand exactness of thy justice, in that, though it was thine only,\nholy, innocent, harmless, and undefiled Son Jesus, that did take\non him our nature, and represent our persons, answering for our\nsins, instead of ourselves! Thou didst so wonderfully pour out\nthy wrath upon him, to the making of him cry out, 'My God, my God,\nwhy hast thou forsaken me?' And, O Lord Jesus! what a glorious\nconquest hast thou made over the enemies of our souls, even wrath,\nsin, death, hell, and devils, in that thou didst wring thyself from\nunder the power of them all! And not only so, but hast led them\ncaptive which would have led us captive; and also hast received\nfor us that glorious and unspeakable inheritance that 'eye hath\nnot seen, nor ear heard, neither have entered into the heart of\nman' to conceive; and also hast given thine some discovery thereof\nthrough thy Spirit.\n\nAnd now, sinner, together with this consider,\n\n4. That though Jesus Christ hath done all these things for sinners,\nyet the devils make it their whole work, and continually study\nhow they may keep thee and others from enjoying of these blessed\nprivileges that have been thus obtained for sinners by this sweet\nJesus. He labours, I say, (1.) To keep thee ignorant of thy state\nby nature. (2.) To harden thy heart against the ways of God. (3.)\nTo inflame they heart with love to sin and the ways of darkness.\nAnd, (4.) To get thee to continue herein. For that is the way, he\nknows, to get thee to be a partaker with him of flaming hell-fire,\neven the same that he himself is fallen into, together with the\nrest of the wicked world, by reason of sin. Look to it therefore.\n\n[Fourth Encouragement.] But now, in the next place, a word of\nencouragement to you that are the saints of the Lord.\n\n1. Consider what a happy state thou art in that hast gotten the\nfaith of the Lord Jesus into thy soul; but be sure thou have it,\nI say, how safe, how sure, how happy art thou! For when others\ngo to hell, thou must go to heaven; when others go to the devil,\nthou must go to God; when as others go to prison, thou must be\nset at liberty, at ease, and at freedom; when others must roar for\nsorrow of heart, then thou shalt also sing for the joy of heart.\n\n2. Consider thou must have all thy well-spent life to follow thee\ninstead of all thy sins and the glorious blessings of the gospel\ninstead of the dreadful curses and condemnations of the law; the\nblessing of the father, instead of a fiery sentence from the judge.\n\n3. Let dissolution come when it will, it can do thee no harm;\nfor it will be but only a passage out of a prison into a palace;\nout of a sea of troubles into a haven of rest; out of a crowd of\nenemies, to an innumerable company of true, loving, and faithful\nfriends; out of shame, reproach, and contempt, into exceeding great\nand eternal glory. For death shall not hurt thee with his sting,\nnor bite thee with his soul-murdering teeth; but shall be a welcome\nguest to thee, even to thy soul, in that it is sent to free thee\nfrom thy troubles which thou art in whilst here in this world\ndwelling in the tabernacle of clay.\n\n4. Consider however it goes with friends and relations, yet it will\ngo well with thee (Eccl 8:12). However it goes with the wicked,\nyet 'surely I know'; mark, 'yet surely I know,' saith he, 'that\nit shall be well with them that fear God, which fear before him.'\nAnd therefore let this,\n\n(1.) In the first place, cause thee cheerfully to exercise thy patience\nunder all the calamities, crosses, troubles, and afflictions that\nmay come upon thee; and, by patient continuance in well-doing, to\ncommit both thyself and thine affairs and actions into the hands\nof God, through Jesus Christ, as to a faithful Creator, who is\ntrue in his word, and loveth to give unto thee whatsoever he hath\npromised to thee.\n\n(2.) And, therefore, to encourage thee while thou art here with\ncomfort to hold on for all thy crosses in this thy journey, be\nmuch in considering the place that thou must go into so soon as\ndissolution comes. It must be into heaven, to God the judge of\nall, to an innumerable company of angels, to the spirits of just\nmen made perfect, to the general assembly and church of the first-born,\nwhose names are written in heaven, and to Jesus, to the redeemer,\nwho is the mediator of the new covenant, and to the blood of\nsprinkling, that speaks better things for thee than Abel's did\nfor Cain (Heb 11:22-24).\n\n(3.) Consider that when the time of the dead that they shall be\nraised is come, then shall thy body be raised out of the grave\nand be glorified, and be made like to Jesus Christ (Phil 3:21).\nO excellent condition!\n\n(4.) When Jesus Christ shall sit on the throne of his glory you\nalso shall sit with him, even when he shall sit on the throne of\nhis glory. O will not this be glorious, that when thousands, and\nthousands of thousands shall be arraigned before the judgment-seat\nof Christ, then for them to sit with him upon the throne, together\nwith him to pass the sentence upon the ungodly (1 Cor 6:2,3). Will\nit not be glorious to enjoy those things that eye hath not seen,\nnor ear heard, neither hath entered into the heart of man to\nconceive?\n\nWill it not be glorious to have this sentence, 'Come, ye blessed\nof my Father, inherit the kingdom prepared for you from the\nfoundation of the world?' Will it not be glorious to enter then\nwith the angels and saints into that glorious kingdom? Will it\nnot be glorious for thee to be in glory with them, while others\nare in unutterable torments? O then, how will it comfort thee to\nsee thou hast not lost that glory; to think that the devil hath\nnot got thy soul, that thy soul should be saved, and that not from\na little, but from an exceeding danger;[36] not with a little,\nbut a great salvation. O, therefore, let the saints be joyful in\nglory, let them triumph over all their enemies. Let them begin\nto sing heaven upon earth, triumph before they come to glory,\nsalvation, even when they are in the midst of their enemies, for\n'this honour have all his saints' (Psa 149:9).\n\nVerse 29.--'Abraham said unto him, They have Moses and the prophets,\nlet them hear them.'\n\nIn the verses foregoing you see there is a discovery of the lamentable\nstate of the poor soul that dies out of Christ, and the special\nfavour of God. And also how little the glorious God of heaven doth\nregard and take notice of their most miserable condition.\n\nNow in this verse he doth magnify the word which was spoken to\nthe people by the prophets and apostles, 'They have Moses and the\nprophets, let them hear them.' As if he should say, thou askest\nme that I should send Lazarus back again into the world to preach\nto them that live there, that they might escape that doleful\nplace that thou art in. What needs that? Have they not Moses and\nthe prophets? Have they not had my ministers and servants sent\nunto them and coming as from me? I sent Enoch and Noah, Moses and\nSamuel. I sent David, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea,\nand the rest of the prophets, together with Peter, Paul, John,\nMatthew, James, Jude, with the rest; 'Let them hear them.' What\nthey have spoken by divine inspiration I will own, whether it be\nfor the damnation of those that reject, or the saving of them that\nreceive their doctrine. And, therefore, what need have they that\none should be sent unto them in another way? 'They have Moses and\nthe prophets, let them hear them.' Let them receive their word,\nclose in with the doctrine declared by them. I shall not at this\ntime speak anything to that word 'Abraham,' having touched upon\nit already; but shall tell you what is to be understood by these\nwords, 'They have Moses and the prophets, let them hear them.'\nThe things that I shall observe from hence are these:--\n\n[First.] That the scriptures spoken by the holy men of God are a\nsufficient rule to instruct to salvation them that do assuredly\nbelieve and close in with what they hold forth. 'They have Moses\nand the prophets, let them hear them.' That is, if they would\nescape that doleful place, and be saved indeed from the intolerable\npains of hell-fire, as they desire, they have that which is sufficient\nto counsel them. 'They have Moses and the prophets'; let them be\ninstructed by them, 'Let them hear them.' For 'all scripture is\ngiven by inspiration of God, and is profitable for doctrine, for\nreproof, for correction, for instruction in righteousness'; why?\n'That the man of God may be perfect, thoroughly furnished unto\nall good works' (2 Tim 3:16,17). Do but mark these words, 'All\nscripture is profitable.' ALL; take it where you will, and in what\nplace you will, 'All is profitable': For what? 'That the man of\nGod,' or he that is bound for heaven, and would instruct others\nin their progress thither.\n\nIt is profitable to instruct him, in case he be ignorant; to reprove\nhim, in case he transgress; to correct him, if he hath need of it;\nto confirm him, if he be wavering. It is profitable for doctrine,\nand all this in a very righteous way--that the poor soul may not\nonly be helped, but thoroughly furnished, not only to some, but\nto all good works. And when Paul would counsel Timothy to stick\nclose to the things that are sound and sure, presently he puts\nhim upon the scripture, saying, 'From a child thou hast known the\nholy scriptures, which are able to make thee wise unto salvation,\nthrough faith which is in Christ Jesus.' The scripture holds forth\nGod's mind and will, of his love and mercy towards man, and also\nthe creature's carriage towards him from first to last; so if thou\nwouldst know the love of God in Christ to sinners, then 'search\nthe scriptures, for they are they which testify of him.'\n\nWouldst thou know what thou art, and what is in thine heart? Then\nsearch the Scriptures and see what is written in them (Rom 1:29-31,\n3:9-18; Jer 17:9; Gen 6:5, 8:21; Eph 4:18, with many others). The\nScriptures, I say, they are able to give a man perfect instruction\ninto any of the things of God necessary to faith and godliness,\nif he hath but an honest heart seriously to weigh and ponder the\nseveral things contained in them. As to instance in things more\nparticular for the further clearing up of this. And first, if we\ncome to the creation of the world.\n\nWouldst thou know somewhat concerning that? Then read Genesis 1\nand 2, and compare them with Psalm 33:6; also Isaiah 66:2; Proverbs\n8 towards the end.\n\nWouldst thou know whether he made them of something or nothing?\nRead Hebrews 11:3.\n\nWouldst thou know whether he put forth any labour in making them,\nas we do in making things? Read Psalm 33:9.\n\nIf thou wouldst know whether man was made by God corrupt or upright,\nread Ecclesiastes 7:29; Genesis 1:10, 18, 25, 31.\n\nWouldst thou know where God did place man after he had made him?\nRead Genesis 2:15.\n\nWouldst thou know whether that man did live there all his time or\nnot? Then read Genesis 3:23, 24.\n\nIf thou wouldst know whether man be still in that state by nature\nthat God did place him in? Then read Ecclesiastes 7:29, and compare\nit with Romans 5:16; Ephesians 2:1-3. 'God made men upright, but\nthey have sought out many inventions.'\n\nIf thou wouldst know whether the man were first beguiled, or the\nwoman that God made an help-mate for him? Read Genesis 3:6, and\ncompare with 1 Timothy 2:14.\n\nWouldst thou know whether God looked upon Adam's eating [the fruit\nof] the forbidden tree to be sin or no? Read Romans 5:12-15, and\ncompare it with Genesis 3:17.\n\nWouldst thou know whether it were the devil who beguiled them, or\nwhether it was a natural serpent, such as do haunt the desolate\nplaces? Read Genesis 3:13, with Revelation 20:1-3.\n\nWouldst thou know whether that sin be imputed to us? Read Romans\n5:12-15, and compare it with Ephesians 2:2.\n\nWouldst thou know whether man was cursed for his sin? Read Galatians\n3:10; Romans 5:15.\n\nWouldst thou know whether the curse did fall on man, or on the\nwhole creation with him? Compare Genesis 3:17, with Romans 8:20-22.\n\nWouldst thou know whether man be defiled in every part of him by\nthe sin he hath committed? Then read Isaiah 1:6.\n\nWouldst thou know man's inclination so soon as he is born? Read\nPsalm 58:3. 'The wicked are estranged from the womb; they go astray\nas soon as they be born.'\n\nWouldst thou know whether man once fallen from God by transgression,\ncan recover himself by all he can do? Then read Romans 3:20,23.\n\nWouldst thou know whether it be the desire of the heart of man by\nnature, to follow God in his own way or no? Compare Genesis 6:5,\nand Genesis 8:21, with Hosea 11:7.\n\nWouldst thou know how God's heart stood affected toward man before\nthe world began? Compare Ephesians 1:4, with 2 Timothy 1:9.\n\nWouldst thou know whether sin were sufficient to draw God's love\nfrom his creatures? Compare Jeremiah 3:7, and Micah 7:18, with\nRomans 5:6-8.\n\nWouldst thou know whether God's love did still abide towards his\ncreatures for anything they could do to make him amends? Then read\nDeuteronomy 11:5-8.\n\nWouldst thou know how God could still love his creatures, and do\nhis justice no wrong? Read Romans 3:24-26. 'Being justified freely\nby his grace, through the redemption that is in Christ Jesus; whom\nGod hath set forth to be a propitiation' for sin, 'through faith\nin his blood, to declare his righteousness for the remission of\nsins that are past, through the forbearance of God. To declare,\nI say, at this time his righteousness, that he might be just, and\nthe justifier of him which believeth in Jesus.'\n\nThat is, God having his justice satisfied in the blood, and\nrighteousness, and death of his own Son Jesus Christ for the sins\nof poor sinners, he can now save them that come to him, though\nnever so great sinners, and do his justice no wrong, because it\nhath had a full and complete satisfaction given it by that blood\n(1 John 1:7,8).\n\nWouldst thou know who he was, and what he was, that did out of\nhis love die for sinners, then compare John 3:16, 17,; Romans 5:8,\nwith Isaiah 9:6.\n\nWouldst thou know whether this Saviour had a body of flesh and\nbones before the world was, or took it from the Virgin Mary? Then\nread Galatians 4:4.\n\nWouldst thou know whether he did in that body bear all our sins,\nand where? Then read 1 Peter 2:24. 'Who bare our sins in his own\nbody on the tree.'\n\nWouldst thou know whether he did rise again after he was crucified,\nwith the very same body? Then read Luke 24:38-41.\n\nWouldst thou know whether he did eat or drink with his disciples\nafter he rose out of the grave? Then read Luke 24:42, and Acts\n10:41.\n\nIf thou wouldst be persuaded of the truth of this, that that very\nbody is now above the clouds and stars, read Acts 1:9-11, and Luke\n24 toward the end.\n\nIf thou wouldst know that the Quakers hold an error that say the\nbody of Christ is within them;[37] consider the same scripture.\n\nWouldst thou know what that Christ that died for sinners is doing\nin that place whither he is gone? Then read Hebrews 7:24.\n\nWouldst thou know who shall have life by him, read 1 Timothy 1:14,\n15, and Romans 5:6-8, which say, 'Christ died' for sinners, 'for\nthe ungodly.'\n\nWouldst thou know whether they that live and die in their sins\nshall go to heaven or not? Then read 1 Corinthians 6:10; Revelation\n21:8, 27, which saith, 'They shall have their part in the lake\nwhich burneth with fire and brimstone.'\n\nWouldst thou know whether man's obedience will obtain that Christ\nshould die for them, or save them? Then read Mark 2:17; Romans\n5:6, 7.\n\nWouldst thou know whether righteousness, justification, and\nsanctification do come through the virtue of Christ's blood?\nCompare Romans 5:9 with Hebrews 12:12.\n\nWouldst thou know whether natural man can abstain from the outward\nact of sin against the law, merely by a principle of nature? Then\ncompare well Romans 2:14, with Philippians 3:6.\n\nWouldst thou know whether a man by nature may know something of\nthe invisible things of God? Compare seriously Romans 1:20, 21\nwith 2:14, 15.\n\nWouldst thou know how far a man may go on in a profession of the\ngospel, and yet fall away? Then read Hebrews 6:4-6. 'They may taste\nthe good Word of God, and the powers of the world to come.' They\nmay taste 'the heavenly gift, and be partakers of the Holy Ghost,'\nand yet so fall as never to be recovered, or renewed again unto\nrepentance. See also Luke 13.\n\nWouldst thou know how hard it is to go to heaven? Read Matthew\n7:13, 14; Luke 13:24.\n\nWouldst thou know whether a man by nature be a friend to God, or\nan enemy? Then read Romans 5:10; Colossians 1:21.\n\nWouldst thou know what, or who they are that shall go to heaven?\nThen read John 3:3-7, and 2 Corinthians 5:17. Also, wouldst thou\nknow what a sad thing it is for any to turn their backs upon the\ngospel of Jesus Christ? then read Hebrews 10:28, 29, and Mark\n16:16.\n\nWouldst thou know what is the wages of sin? Then read Romans 6:23.\n['The wages of sin is death.']\n\nWouldst thou know whither those do go that die unconverted to the\nfaith of Christ? Then read Psalm 9:17, and Isaiah 14:9.\n\nReader, here might I spend many sheets of paper, yea, I might upon\nthis subject write a very great book, but I shall now forbear,\ndesiring thee to be very conversant in the Scriptures, 'for they\nare they which testify of Jesus Christ' (John 5:39). The Bereans\nwere counted noble upon this account: 'These were more noble than\nthose in Thessalonica, in that they received the Word with all\nreadiness of mind, and searched the scriptures daily,' &c. (Acts\n17:11). But here let me give thee one caution, that is, have a\ncare that thou do not satisfy thyself with a bare search of them,\nwithout a real application of him whom they testify of to thy\nsoul, lest instead of faring the better for thy doing this work,\nthou dost fare a great deal the worse, and thy condemnation be\nvery much heightened, in that though thou didst read so often the\nsad state of those that die in sin, and the glorious estate of\nthem that close in with Christ, yet thou thyself shouldest be such\na fool as to lose Jesus Christ, notwithstanding thy hearing, and\nreading so plentifully of him.\n\n'They have Moses and the prophets, let them hear them.'\n\nAs if he should say, what need have they that one should be sent\nto them from the dead? Have they not Moses and the prophets? Hath\nnot Moses told them the danger of living in sin? (Deut 27:15-26,\n28:15-68, 29:18-22). Hath he not there told them, what a sad\nstate those persons are in that deceive themselves with the deceit\nof their hearts, saying they shall have peace though they follow\ntheir sins, in these words: 'And when he heareth the words of\nthis curse, he blesseth himself in his heart, saying, I shall have\npeace though I' go on, or 'walk in the imagination of mine heart,\nto add drunkenness to thirst. The Lord will not spare him, but\nthen the anger of the Lord and his jealousy shall smoke against\nthat man, and all the curses that are written in this book shall\nlie upon him, and the LORD shall blot out his name from under\nheaven.'\n\nAgain, Did not Moses write of the Saviour that was to come afterwards\ninto the world? (Deut 18:18). Nay, have not all the prophets from\nSamuel, with all those that follow after, prophesied, and foretold\nthese things? Therefore what need have they that I should work\nsuch a miracle, as to send one from the dead unto them? 'They have\nMoses and the prophets, let them hear them.'\n\n[Second.] From whence observe again, that God doth honour the\nwritings of Moses and the prophets, as much, nay more, than if one\nshould rise from the dead: 'Should not a people seek unto their\nGod?' What, seek 'for the living among the dead? To the law, and\nto the testimony,' saith God, 'if they speak not according to this\nword, it is because there is no light in them' (Isa 8:19,20). And\nlet me tell you plainly, I do believe that the devil knows this\nfull well, which makes him labour to beget in the hearts of his\ndisciples and followers light thoughts of them; and doth persuade\nthem, that even a motion from their own beguiled conscience, or\nfrom his own wicked spirit, is to be observed and obeyed before\nthem. When the very apostle of Jesus Christ, though he heard a\nvoice from the excellent glory, saying, 'This is my beloved Son,'\n&c., yet writing to the churches, he commends, the writing of\nthe prophets before it, saying, 'We have also a more sure word\nof the prophets, to which ye do well to take heed,' &c. (2 Peter\n1:17-19).[38] Now if thou doubtest whether that place be meant the\nscriptures, the words of the prophets or no, read but the next\nverse, where he addeth for a certain confirmation thereof, these\nwords, 'Knowing this first, that no prophecy of the Scripture is\nof any private interpretation. For the prophecy came not in old\ntime by the will of man, but holy men of God spake as they were\nmoved by the Holy Ghost.'\n\nAnd therefore what a sad thing is it for those that go about to\ndisown the Scriptures! I tell you, however they may slight them\nnow, yet when they come into hell, they will see their folly:\n'They have Moses and the prophets, let them hear them.'\n\nFurther, who are they that are so tossed to and fro, with the\nseveral winds of doctrine that have been broached in these days,\nbut such for the most part, as have had a light esteem of the\nscriptures; for the ground of error, as Christ saith, is because\nthey know not them (Mark 12:24). And indeed, it is just with God\nto give them over to follow their own dark blinded consciences,\nto be led into errors, that they might be damned into hell, who\ndid not believe that the things contained in the Scripture were\nthe truth, that they might be saved and go to heaven. I cannot\nwell tell how to have done speaking for, and on the Scriptures'\nside; only this I consider, a word is enough to the wise; and\ntherefore I shall commit these things into the hands of them that\nare of God; and as for the rest, I shall say to them, rather than\nGod will save them from hell with the breach of his holy Word, if\nthey had a thousand souls apiece, God would destroy them all; for\n'the Scripture cannot be broken' (John 10:35).\n\nVerse 30.--'And he said, Nay, Father Abraham; but if one went unto\nthem from the dead, they will repent.'\n\nThe verse before, you know, as I told you, it was part of an\nanswer to such as lose their souls; so it is a vindication of the\nScriptures of Moses and the prophets, 'They have Moses and the\nprophets, let them hear them.'\n\nNow this verse is an answer to what was said in the former; and\nsuch an one as hath in it a rejection of the former answer. 'Nay,\nfather Abraham.' Nay, saith he, do not say so, do not put them\noff with this; send one from the dead, and then there will be some\nhopes. It is true thou speakest of the Scripture, of Moses and\nthe prophets, and sayest, 'let them hear them'; but these things\nare not so well as I could wish, I had rather thou wouldst send\none from the dead. In these words therefore, Nay, father Abraham,\nthere is a repulse given; nay, let it not be so; nay, I do not\nlike of that answer. Hear Moses and the prophets, nay. The same\nexpression is used by Christ, Luke 13:2, 3. Think you that they\nupon whom the tower of Siloam fell, were sinners above others? 'I\ntell you nay; but except ye repent, ye shall all likewise perish.'\nSo here, Nay, father Abraham, &c.\n\nBy this word Nay, therefore, is signified a rejecting the first\nanswer.\n\nNow observe, I pray you, the reason why he says Nay, is, because\nGod doth put over all those that will be saved, to observe and\nreceive the truth contained in Scripture, and believe that. To\nhave a high esteem of them, and to love and search them, as Christ\nsaith, 'Search the Scriptures,' for 'they are they which testify\nof me' (John 5:39). But the damned say, Nay; as if he had said,\nThis is the thing. To be short, my brethren are unbelievers, and\ndo not regard the Word of God. I know it by myself, for when I was\nin the world, it was so with me; many a good sermon did I hear,\nmany a time was I admonished, desired, entreated, beseeched,\nthreatened, forewarned of what I now suffer; but alas! I was\nignorant, self-conceited, surly, obstinate, and rebellious. Many\na time the preacher told hell would be my portion, the devil would\nwreck his malice on me; God would pour on me his sore displeasure;\nbut he had as good have preached to the stock, to the post,\nto the stones I trod on; his words rang in mine ears, but I kept\nthem from mine heart. I remember he alleged many a Scripture, but\nthose I valued not; the Scriptures, thought I, what are they? A\ndead letter, a little ink and paper, of three or four shillings'\nprice.[39] Alas! What is the Scripture? Give me a ballad, a\nnews-book, George on horseback, or Bevis of Southampton; give me\nsome book that teaches curious arts, that tells of old fables;[40]\nbut for the holy Scriptures I cared not. And as it was with me\nthen, so it is with my brethren now, we were all of one spirit,\nloved all the same sins, slighted all the same counsels, promises,\nencouragements and threatenings of the Scriptures; and they are\nstill, as I left them, still in unbelief, still provoking God,\nand rejecting good counsel, so hardened in their ways, so bent to\nfollow sin, that let the Scriptures be showed to them daily, let\nthe messengers of Christ preach till their hearts ache, till they\nfall down dead with preaching, they will rather trample it under\nfoot, and swine-like rend them, than close in with those gentle\nand blessed proffers of the gospel.\n\n'Nay, father Abraham, but if one should rise from the dead, they\nwould repent.' Though they have Moses and the prophets, the\nScriptures, they will not repent and close in with Jesus Christ,\nthough the Scriptures do witness against them. If therefore there\nbe any good done to them, they must have it another way. I think,\nsaith he, it would work much on them 'if one should rise from the\ndead.' And this truth indeed is so evident, that ungodly ones have\na light esteem of the Scriptures, that it needs not many strong\narguments to prove it, being so evidently manifested by their every\nday's practice, both in words and actions, almost in all things\nthey say and do. Yet for the satisfaction of the reader, I shall\nshow you by a scripture or two, though I might show many, that\nthis was and is true, with the generality of the world. See the\nwords of Nehemiah in his 9th chapter concerning the children of\nIsrael, who though the Lord offered them mercy upon mercy, as it\nis from verse 19-25, yet verse 26, saith he, 'Nevertheless they\nwere disobedient' for all thy goodness towards them, 'and rebelled\nagainst thee.' But how? 'And cast thy law behind their backs; slew\nthy prophets which testified against them, to turn them to thee,\nand they wrought great provocations.'\n\nObserve, 1. They sinned against mercy. And then, 2. They slighted\nthe law, or Word of God. 3. They slew the prophets that declared\nit unto them. 4. The Lord counts it a great provocation. See Hebrews\n3:10-19; Zechariah 7:11, 12. 'But they refused to hearken,' saith\nhe, there of the wicked, 'and pulled away the shoulder, and stopped\ntheir ears, that they should not hear' the law. 'Yea, they made\ntheir hearts' hard as 'an adamant stone, lest they should hear the\nlaw, and the words which the Lord of hosts hath sent' unto them\n'in his Spirit by the former prophets,' &c.\n\nMark, I pray you, here is also, (1.) A refusing to hearken to the\nwords of the prophets. (2.) That they might so do, they stopped\ntheir ears. (3.) If anything was to be done, they pulled away\ntheir shoulder. (4.) To effect his, they labour to make their\nhearts hard as an adamant stone. (5.) And all this, lest they should\nhear and close in with Jesus, and live, and be delivered from the\nwrath to come. All which things do hold out an unwillingness to\nsubmit to, and embrace the words of God, and so Jesus Christ which\nis testified of by them. Many other scriptures I might bring in\nfor confirmation of the thing, as that in Amos 7:12, 13; also 1\nSamuel 2:24, 25; 2 Chronicles 25:15, 16; Jeremiah 7:23-28, 16:12.\nRead also seriously that saying in 2 Chronicles 36:15, where\nhe saith, 'And the Lord God of their fathers sent to them by his\nmessengers, rising up betimes, because he had compassion on his\npeople, and on his dwelling-place.' And did they make them welcome?\nNo, but they mocked the messengers of God, and despised his words.\nAnd was that all? No, they 'misused his prophets.' How long?\n'Until the wrath of the Lord arose against them. Till there was\nno remedy.' See also Jeremiah 29:19, 25:3-7; Luke 11:49.\n\nAnd besides, the conversion of almost all men doth bear witness to\nthe same, both religious and profane persons, in that they daily\nneglect, reject, and turn their backs upon the plain testimony of\nthe Scriptures. As,\n\nFirst. Take the THREATENINGS laid down in holy writ, and how are\nthey disregarded? There are but a few places in the Bible but there\nare threatenings against one sinner or other; against drunkards,\nswearers, liars, proud persons, strumpets, whoremongers, covetous,\nrailers, extortioners, thieves, lazy persons. In a word, all manner\nof sins are reproved, and without faith in the Lord Jesus, there\nis a sore punishment to be executed on the committers of them;\nand all this made mention of in the Scriptures.\n\nBut for all this, how thick, and by heaps, do these wretches walk\nup and down our streets?[41] Do but go into the alehouses, and\nyou shall see almost every room besprinkled with them, so foaming\nout their own shame, that it is enough to make the heart of a\nsaint to tremble, insomuch that they would not be bound to have\nsociety with them any long while for all the world. For as the\nways of the godly are not liked of by the wicked, even so the\nways of the wicked 'are an abomination to the just' (Prov 29:27;\nPsa 120:5,6).\n\n1. The Scripture says, 'Cursed is the man that trusteth in man,\nand maketh flesh his arm, and whose heart departeth from the LORD'\n(Jer 17:5).\n\nAnd yet how many poor souls are there in the world, that stand\nin so much awe and dread of men, and do so highly esteem their\nfavour, that they will rather venture their souls in the hands of\nthe devil with their favour, than they will fly to Jesus Christ\nfor the salvation of their souls? Nay, though they be convinced\nin their souls, that the way is the way of God; yet how do they\nlabour to stifle conviction, and turn their ears away from the\ntruth, and all because they will not lose the favour of an opposite\nneighbour? O! I dare not for my master, my brother, my landlord, I\nshall lose his favour, his house of work, and so decay my calling.\nO, saith another, I would willingly go in this way, but for my\nfather, he chides and tells me he will not stand my friend when I\ncome to want; I shall never enjoy a pennyworth of his goods; he\nwill disinherit me. And I dare not, saith another, for my husband,\nfor he will be a railing, and tells me he will turn me out of\ndoors, he will beat me, and cut off my legs. But I tell you, if\nany of these, or any other things be so prevalent with thee now,\nas to keep thee from seeking after Christ in his ways, they will\nalso be so prevalent with God against thee, as to make him cast\noff thy soul, because thou didst rather trust man than God; and\ndelight in the embracing of man rather than in the favour of the\nLord.[42]\n\n2. Again, the Scripture saith, 'He that being often reproved,\nhardeneth his neck, shall suddenly be destroyed, and that without\nremedy' (Prov 29:1). Yet many are so far from turning, though they\nhave been convinced of their wretched state a hundred times, that\nwhen convictions or trouble for sin comes on their consciences,\nthey go on still in the same manner resisting and choking the\nsame, though remediless destruction be hard at their heels.\n\n3. Again thou hast heard say, 'Except a man be born again,' 'he\ncannot enter into the kingdom of God' (John 3:3-7). And yet thou\ngoest on in a natural state, an unregenerate condition; nay, thou\ndost resolve never to turn nor be changed, though hell be appointed\non purpose to swallow up such (Isa 14:9). 'The wicked shall be\nturned into hell, and all the nations that forget God' (Psa 9:17).\n\n4. Again, the Scripture saith plainly that he that loveth and\nmaketh a lie shall have his part 'in the lake which burneth with\nfire and brimstone' (Rev 21:8,27). And yet thou art so far from\ndreading it, that it is thy delight to jest and jeer, and lie for\na penny, or twopence, or sixpence, again. And also if thou canst\nmake the rest of thy companions merry, by telling things that are\nfalse, of them that are better than thyself, thou dost not care\na straw. Or if thou hearest a lie from, or of another, thou wilt\ntell it, and swear to the truth of it, O miserable!\n\n5. Thou hast heard and read, that 'He that believeth not shall be\ndamned' (Mark 16:16). And that 'all men have not faith' (2 Thess\n3:2). And yet thou dost so much disregard these things, that it is\nlike thou didst scarce ever so much as examine seriously whether\nthou wast in the faith or no; but dost content thyself with the\nhypocrite's hope, which at the last God will cut off, and count\nit not better than the spider's web (Job 8:13,14), or the house\nthat is builded on the sands (Luke 6:49). Nay, thou peradventure\ndost flatter thyself, and thinkest that thy faith is as good\nas the best of them all; when, alas, poor soul, thou mayest have\nno saving faith at all; which thou hast not, if thou be not born\nagain, and made a new creature (2 Cor 2:17).\n\n6. Thou hast heard, that he that neglects God's great salvation\nshall never escape his great damnation (Heb 2:3, compared with\nLuke 14:24, and Rev 14:19,20). And yet when thou art invited,\nintreated, and beseeched to come in, thou wilt make any excuse\nto serve the turn (Luke 14:17,18; Rom 12:1; 2 Cor 5:19,20). Nay,\nthou wilt be so wicked as to put off Christ time after time,\nnotwithstanding he is so freely proffered to thee; a little ground,\na few oxen, a farm, a wife, a twopenny matter, a play; nay, the\nfear of a mock, a scoff or a jeer, is of greater weight to draw\nthee back, than the salvation of thy soul to draw thee forward.\n\n7. And thou hast heard, that whosoever will be a friend of the\nworld is the enemy of God (James 4:4). But thou regardest not\nthese things, but contrariwise; rather than thou wilt be out of\nthe friendship and favour of this world, thou wilt sin against\nthine own conscience, and get thyself into favour by fawning and\nflattering of the world. Yea, rather than thou wilt go without it,\nthou wilt dissemble, lie, backbite thy neighbour, and an hundred\nother tricks thou wilt have.\n\n8. You have heard that the day of judgment is near, in which you\nand I, all of us, must appear before the tribunal of Jesus Christ,\nand there be made to give an account to him that is ready to judge\nthe quick and the dead; even of all that ever we did, yea, of all\nour sins in thought, word, and deed, and shall certainly be damned\nfor them too, if we close not in with our Lord Jesus Christ,\nand what he hath done and suffered for eternal life; and that\nnot notionally or traditionally, but really and savingly, in the\npower, and by the operation of the Spirit, through faith (Eccl\n11:9, 12:14; Acts 10:42, 17:30,31; 2 Cor 5:10; Heb 9:27; Rev\n20:12). 'And I saw the dead, small and great, stand before God;\nand the books were opened: and another book was opened, which\nis the book of life, and the dead were judged out of those things\nwhich were written in the books.' There is the book of the creatures,\nthe book of conscience, the book of the Lord's remembrance, the\nbook of the law, the book of the gospel (Rom 1:20, compare with\nRom 2:12,15; Rev 6:17; John 12:48).[43] Then 'he shall separate\nthem one from another, as a shepherd divideth his sheep on the\nright hand, but the goats on his left' (Matt 25:30-32). 'And shall\nsay to them on his right hand, Come, ye blessed' (v 34). But to\nthe other, go, or 'Depart, ye cursed' (v 41). Yet, notwithstanding\nthe Scriptures do so plainly and plentifully speak of these things,\nalas! who is there that is weaned from the world, and from their\nsins and pleasures, to fly from the wrath to come? (Matt 3:7).\nNotwithstanding the Scripture saith also that heaven and earth\nshall pass away, rather than one jot, or one tittle of the word\nshall fail, 'till all be fulfilled,' they are so certain (Luke\n21:33; Matt 5:18).\n\n[Second PROMISES.] But leaving the threatenings, let us come to\nTHE PROMISES, and speak somewhat of them, and you may see how light\nmen make of them, and how little they set by them, notwithstanding\nthe mouth of the Lord hath spoken them. As\n\n1. 'Turn,' ye fools, ye scorners, ye simple ones, 'at my reproof';\nand 'behold I will pour out my Spirit unto you' (Prov 1:23). And\nyet persons had rather be in their foolishness and scorning still,\nand had rather embrace some filthy lust, than the holy, undefiled,\nand blessed Spirit of Christ, through the promise, though by it,\nas many as receive it, 'are sealed unto the day of redemption'\n(Eph 4:30), and although he that lives and dies without it, is\nnone of Christ's (Rom 8:9).\n\n2. God hath said, if thou do but come to him in Christ, 'Though your\nsins be as' red as 'scarlet, they shall be as white as snow'; and\nhe will by no means cast thee away. Compare Isaiah 1:18 with John\n6:37. Yet poor souls will not come to Christ that they might have\nlife (John 5:40), but rather after their hardness and impenitent\nheart treasurest up unto themselves wrath against the day of\nwrath, and revelation of the righteous judgment of God (Rom 2:5).\n\n3. Christ Jesus hath said in the Word of truth that if any man will\nserve and follow him, where he is, 'there shall also his servant\nbe' (John 12:26). But yet poor souls choose rather to follow sin,\nSatan, and the world, though their companions be the devils and\ndamned souls for ever (Matt 25:41).\n\n4. He hath also said, 'Seek ye first the kingdom of God, and all'\nother 'things shall be added.' But let whoso will seek after the\nkingdom of heaven first for them; for they will take the first\ntime, while time serves to get the things of this life. And if it\nbe so, that they must needs seek after heaven, or else be damned,\nthey will stay till they have more leisure, or till they can better\nattend to it; or till they have other things handsome about them,\nor till they are older; when they have little else to do, or when\nthey come to be sick, and to die. Then, Lord, have mercy upon\nthem! though it be ten thousand to one but they perish for ever.\n\nFor commonly the Lord hath this way to deal with such sinners,\nwho put him off when he is striving with them, either to laugh at\ntheir calamity, and mock when their fear cometh (Prov 1:26,28). Or\nelse send them to the gods they have served, which are the devils\n(Judg 10:13,14). Go to the gods you have served, and 'let them\ndeliver you,' saith he; compare this with John 8:44.\n\n5. He hath said, 'There is no man that forsaketh father, or mother,\nwife, or children, or lands, for his sake and the gospel's, but\nshall have a hundred fold in this world, with persecution, and in\nthe world to come life everlasting' (Mark 10:29,30).\n\nBut men, for the most part, are so far off from believing the\ncertainty of this, that they will scarce lose the earning of a\npenny to hear the Word of God, the gospel of salvation. Nay, they\nwill neither go themselves, nor suffer others to go, if they can\nhelp it, without threatening to do them a mischief, if it lie in\ntheir way. Nay, further, many are so far from parting from any\nworldly gain for Christ's sake, and the gospel's, that they are\nstill striving, by hook and by crook, as we say, by swearing,\nlying, cozening, stealing, covetousness, extortion, oppression,\nforgery, bribery, flattery, or any other way to get more, thou\nthey get together with these, death, wrath, damnation, hell, the\ndevil, and all the plagues that God can pour upon them. And if\nany do not run with them to the same excess of riot, but rather\nfor all their threats will be so bold and careless, as they call\nit, as to follow the ways of God; if they can do no more, yet they\nwill whet their tongues like a sword to wound them, and do them\nthe greatest mischief they can, both in speaking against them to\nneighbours, to wives, to husbands, to landlords, and raising false\nreports of them. But let such take heed lest they be in such a\nstate, and woeful condition as he was in, who said, in vexation\nand anguish of soul, One drop of cold water to cool my tongue.\n\nThus might I add many things out of the holy Writ, both threatenings\nand promises, besides those heavenly counsels, loving reproofs,\nfree invitations to all sorts of sinners, both old and young, rich\nand poor, bond and free, wise and unwise. All which have been,\nnow are, and is to be feared, as long as this world lasts, will\nbe trampled under the feet of those swine, I call them not men,\nwho will continue in the same. But take a review of some of them:--\n\n1. Counsel.\n\nWhat heavenly counsel is that where Christ saith, 'buy of me gold\ntried by the fire, that thou mayest be rich, and white raiment\nthat thou mayest be clothed, and that the shame of thy nakedness\ndo not appear' (Rev 3:18). Also that, 'Ho, every one that thirsteth,\ncome ye to the waters; yea, come, buy wine and milk without money\nand without price' (Isa 55:1). 'Hear, and your soul shall live' (v\n3). 'Take hold of my strength, that you may make peace with me,\nand you shall make peace with me' (Isa 27:5).\n\n2. Instruction.\n\nWhat instruction is here?\n\n'Hear instruction and be wise, and refuse it not. Blessed is the\nman that heareth me,' saith Christ, 'watching daily at my gates,\nwaiting at the posts of my doors. For whoso findeth me, findeth\nlife, and shall obtain favour of the Lord' (Prov 8:33-35). Take\nheed that no man deceive you by any means. 'Labour not for the meat\nwhich perisheth, but for that meat which endureth unto everlasting\nlife' (John 6:27). 'Strive to enter in at the strait gate' (Luke\n13:24). 'Believe on the Lord Jesus, and thou shalt be saved' (Acts\n16:31). 'Believe not every spirit, but try the spirits.' 'Quench\nnot the Spirit.' 'Lay hold on eternal life.' 'Let your light so\nshine before men, that they may see your good works, and glorify\nyour Father which is in heaven' (Matt 5:16). Take heed, and beware\nof hypocrisy; 'watch and be sober,' 'learn of me,' saith Christ,\n'come unto me.'\n\n3. Forewarning.\n\nWhat forewarning is here?\n\n'Because there is wrath, beware lest he take thee away with his\nstroke, then a great ransom cannot deliver thee' (Job 36:18). 'Be\nye not mockers, lest your hands be made strong, for I have heard\nfrom the Lord God of hosts, a consumption even determined upon\nthe whole earth' (Isa 28:22). 'Beware, therefore, lest that come\nupon you that is written, Behold, ye despisers, and wonder and\nperish. For I work a work in your days, which ye shall in no wise\nbelieve, though a man declare it unto you' (Acts 13:40,41). 'Let\nhim that thinketh he standeth take heed lest he fall' (1 Cor 10:12).\n'Watch and pray, that you enter not into temptation' (Matt 26:41).\n'Let us therefore fear lest a promise being' made, and 'left us\nof entering into his rest, any of you should seem to come short\nof it' (Heb 4:1). 'I will therefore put you in remembrance, though\nyou once knew this, how that the Lord having saved the people out\nof Egypt, afterward destroyed them that believed not' (Jude 5).\n'Hold that fast which thou hast, that no man take thy crown' (Rev\n3:11).\n\n4. Comfort.\n\nWhat comfort is here?\n\n'Him that cometh to me, I will in no wise cast out' (John 6:37).\n'Come unto me, all ye that labour, and are heavy laden, and I\nwill give you rest' (Matt 11:28). 'Be of good cheer, thy sins be\nforgiven thee' (Matt 9:2). 'I will never leave, nor forsake thee,'\nfor 'I have loved thee with an everlasting love' (Jer 31:3). 'I\nlay down my life for the sheep.' I lay down my life that they may\nhave life. 'I am come that they might have life, and that they might\nhave it more abundantly.' 'I have heard thee in a time accepted,\nand in the day of salvation have I succoured thee' (2 Cor 6:2).\n'Though your sins be as scarlet, they shall be as white as snow,\nthough they be red like crimson, they shall be as wool.' 'For I\nhave blotted out as a thick cloud thy transgression, and as a cloud\nthy sins; return unto me, for I have redeemed thee' (Isa 44:22).\n\n5. Grief to those that fall short.\n\nO sad grief!\n\n'How have I hated instruction, and my heart despised reproof, and\nhave not obeyed the voice of my teachers, nor inclined mine ear\nto them that instructed me' (Prov 5:11-13). They shall 'curse their\nking and their God, and look upward. And they shall look unto the\nearth, and behold trouble and darkness, dimness of anguish, and\nthey shall be driven to darkness' (Isa 8:21,22). 'He hath dispersed'\nabroad, 'he hath given to the poor, his righteousness endureth\nfor ever.--The wicked shall see it, and be grieved, he shall gnash\nhis teeth, and melt away; the desire of the wicked shall perish'\n(Psa 112:9,10). 'There shall be weeping,--when ye shall see Abraham,\nand Isaac, and Jacob, and all the prophets in the kingdom of God,\nand you yourselves thrust out' (Luke 13:28). All which things are\nslighted by the world.\n\nThus much, in short, touching this, That ungodly men undervalue\nthe Scriptures, and give no credit to them, when the truth that\nis contained in them is held forth in simplicity unto them, but\nrather cry out, Nay, but if one should rise from the dead then\nthey think something might be done; when alas, though signs and\nwonders were wrought by the hands of those that preach the gospel,\nthese poor creatures would never the sooner convert, though they\nsuppose they should, as is evident by the carriages of their\nforerunners, who albeit the Lord Jesus Christ himself did confirm\nhis doctrine by miracles, as opening blind eyes, casting out\nof devils, and raising the dead, they were so far from receiving\neither him or his doctrine, that they put him to death for his\npains! Though he had done so many miracles among them, yet they\nbelieved not in him (John 12:37).\n\nBut to pass this, I shall lay down some of the grounds of their\nrejecting and undervaluing the Scriptures, and so pass on.\n\n1. [Ground.] Because they do not believe that they are the Word of\nGod, but rather suppose them to be the inventions of men, written\nby some politicians, on purpose to make poor ignorant people to\nsubmit to some religion and government.[44] Though they do not\nsay this, yet their practices testify the same; as he that when he\nhears the words of the curse, yet blesseth himself in his heart,\nand saith he shall have peace, though God saith he shall have none\n(Deut 29:18-20). And this must needs be, for did but men believe\nthis, that it is the Word of God, then they must believe that he\nthat speak it is true, therefore shall every word and tittle be\nfulfilled. And if they come once to this, unless they be stark\nmad, they will have a care how they do throw themselves under the\nlash of eternal vengeance. For the reason why the Thessalonians\nreceived the Word, was, because they believed it was the Word of\nGod, and not the word of man, which did effectually work in them\nby their thus believing. 'When ye received the Word of God which\nye heard of us,' saith he, 'ye received it not as the word of man,\nbut, as it is in truth, the Word of God, which effectually worketh\nalso in you that believe' (1 Thess 2:13). So that did a man but\nreceive it in hearing, or reading, or meditating, as it is the\nWord of God, they would be converted. 'But the Word preached did\nnot profit,--not being mixed with faith in them that heard it'\n(Heb 4:2).\n\n2. [Ground.] Because they do not indeed see themselves by nature\nheirs of that exceeding wrath and vengeance that the Scriptures\ntestify of. For did they but consider what God intends to do with\nthose that live and die in a natural state, it would either sink\nthem into despair, or make them fly for refuge to the hope that\nis set before them. But if there be never such sins committed,\nand never so great wrath denounced, and the time of execution be\nnever so near, yet if the party that is guilty be senseless, and\naltogether ignorant thereof, he will be careless, and regards it\nnothing at all. And that man, by nature, is in this condition, it\nis evident. For, take the same man that is senseless, and ignorant\nof that misery he is in by nature, I say, take him at another time\nwhen he is a little awakened, and then you shall hear him roar,\nand cry out so long as trouble is upon him, and a sense of the\nwrath of God hanging over his head, Good sirs, what must I do to\nbe saved?\n\nThough the same man at another time, when his conscience is fallen\nasleep, and grown hard, will lie like the smith's dog at the foot\nof the anvil, though the fire-sparks fly in his face. But, as I\nsaid before, when any one is a little awakened, O what work will\none verse, one line, nay, one word of the holy Scriptures make in\nhis heart.[45] He cannot eat, sleep, work, keep company with his\nformer companions, and all because he is afraid that the damnation\nspoken of in Scripture will fall to his share, like Balaam, who\nsaid, 'I cannot go beyond the word of the Lord' (Num 22:18). So\nlong as he had something of the word of the Lord with authority,\nseverity, and power on his heart; but at another time he could\nteach 'Balak to cast a stumbling-block before the children of\nIsrael' (Rev 2:14).\n\n3. [Ground.] Because the carnal priests do tickle the ears of their\nhearers with vain philosophy and deceit, and thereby harden their\nhearts against the simplicity of the gospel and Word of God, which\nthings the apostle admonished those that have a mind to close in\nwith Christ to avoid, saying, 'Beware lest any man,' be he what\nhe will, 'spoil you through philosophy and vain deceit, after\nthe traditions of men, and rudiments of the world, and not after\nChrist' (Col 2:8). And you who muzzle up your people in ignorance\nwith Aristotle, Plato, and the rest of the heathenish philosophers,\nand preach little, if anything, of Christ rightly; I say unto you,\nthat you will find you have sinned against God, and beguiled your\nhearers, when God shall, in the judgment-day, lay the cause of the\ndamnation of many thousands of souls to your charge, and say, He\nwill require their blood at your hands (Eze 33:6).\n\n4. [Ground.] Another reason why the carnal unbelieving world do\nso slight the Scriptures and Word of God, is, because the judgment\nspoken of in the Scripture is not presently executed on the\ntransgressors. 'Because sentence against an evil work is not executed\nspeedily, therefore the heart of the sons of men is fully set in\nthem to do evil' (Eccl 8:11). Because God doth not presently strike\nthe poor wretch as soon as he sins, but waits, and forbears, and\nis patient, therefore the world judging God to be unfaithful,\ngo to it again and again, and every time grow harder and harder,\ntill at last God is forced either to stretch out his mighty power\nto turn them, or else send death, with the devil and hell, to\nfetch them. 'Thou thoughtest,' saith God, 'that I was altogether\nsuch an one as thyself, but I will reprove thee, and set them in\norder before thine eyes. Now consider this, ye that forget God,\nlest I tear you in pieces, and there be none to deliver' (Psa\n50:21,22).\n\n5. [Ground.] Another reason why the blind world do slight the\nauthority of Scripture, is, because they give ear to the devil,\nwho, through his subtilty, casteth false evasions and corrupt\ninterpretations on them, rendering them not so point blank the\nmind of God, and a rule for direction to poor souls, persuading\nthem that they must give ear and way to something else besides, and\nbeyond that; or else he labours to render it vile and contemptible,\nby persuading them that it is a dead letter, when indeed they know\nnot what they say, nor whereof they affirm. For the Scripture is\nnot so dead but that the knowledge of it is able to make any man\nwise unto salvation, through faith and love, which is in Christ\nJesus (2 Tim 3:15); and is profitable for instruction, reproof, and\ncorrection in righteousness, that the man of God may be thoroughly\nfurnished to all good works (v 17).\n\nAnd where it is said the letter killeth, he meaneth the law, as it\nis the ministration of damnation, or a covenant of works, and so\nindeed it doth kill, and must do so, because it is just, forasmuch\nas the party that is under the same is not able to yield to it a\ncomplete and continual obedience. But yet I will call Peter and Paul\nto witness that the Scriptures are of a very glorious concernment,\ninasmuch as in them is held forth to us the way of life; and\nalso in that they do administer good ground of hope to us. 'For\nwhatsoever things were written aforetime were written for our\nlearning, that we through patience and comfort of the Scriptures\nmight have hope' (Rom 15:4). And again, 'Now to him that is of\npower to stablish you according to my gospel, and the preaching\nof Jesus Christ, according to the revelation of the mystery, which\nwas kept secret since the world began, but now is made manifest,\nand by the Scriptures of the prophets, according to the commandment\nof the everlasting God, made known to all nations for the obedience\nof faith' (Rom 16:25,26). And therefore whosoever they be that\nslight the Scriptures, they slight that which is no less than the\nWord of God; and they who slight that, slight him that spake it;\nand they that do so, let them look to themselves, for God will\nbe revenged on such. Much more might be said to this thing, but\nI would not be tedious.\n\nA word or two more, so I have done with this. Consider the danger\nof slighting the words of the prophets or apostles, whether they\nbe correction, reproof, admonition, forewarning, or the blessed\ninvitations and promises contained in them.\n\n1. [Consider] Such souls do provoke God to anger, and to execute\nhis vengeance on them. 'They refused to hearken, and pulled away\nthe shoulder, and stopped their ears, that they should not hear'\nthe law, and 'they made their hearts as an adamant stone, lest\nthey should hear the law, and the words which the Lord of Hosts\nhath sent in his Spirit by the former prophets; therefore came a\ngreat wrath from the Lord of Hosts' (Zech 7:11,12).\n\n2. [Consider] God will not regard in their calamity. 'Because I\nhave called, and ye refused; I have stretched out my hand, and no\nman regarded; but ye have set at nought all my counsel, and would\nnone of my reproof. I also will laugh at your calamity, I will\nmock when your fear cometh. When your fear cometh as desolation,\nand your destruction cometh as a whirlwind. Then shall they call\nupon me, but I will not answer; they shall seek me early, but they\nshall not find me' (Prov 1:24-28).\n\n3. [Consider] God doth commonly give up such men to delusions,\nto believe lies. 'Because they received not the love of the truth\nthat they might be saved,' therefore 'God shall send them strong\ndelusion, that they should believe a lie, that they all might be\ndamned' (2 Thess 2:10-12).\n\n4. [Consider] In a word, they that do continue to reject and\nslight the Word of God, they are such, for the most part, as are\nordained to be damned. Old Eli, his sons not hearkening to the\nvoice of their father reproving them for their sins, but disobeying\nhis voice, it is said, It was 'because the Lord would slay them'\n(1 Sam 2:25). Again see in 2 Chronicles 25:15, 16. Amaziah having\nsinned against the Lord, he sends to him a prophet to reprove\nhim; but Amaziah says, 'Forbear, why shouldest thou be smitten?'\nHe did not hearken to the word of God, 'Then the prophet forbare,\nsaying, I know that God hath determined to destroy thee, because\nthou hast--not hearkened unto my counsel.' Read, therefore, and\nthe Lord give thee understanding. For a miserable end will those\nhave that go on sinning against God, rejecting his Word.\n\nOther things might have been observed from this verse, which at\nthis time I shall pass by; partly because the sum of them hath\nbeen touched already, and may be more clearly hinted at in the\nfollowing verse; and therefore I shall speak a few words to the\nnext verse, and so draw towards a conclusion.\n\nVerse 31.--'And he said unto him, If they hear not Moses and the\nprophets, neither will they be persuaded, though one rose from\nthe dead.'\n\n'And he said'; that is, and God made answer to the words spoken in\nthe verse before, 'And he said unto him, If they hear not Moses,'\n&c. As if he had said, Moses was a man of great renown, a man of\nworthy note, a man that talked with God face to face, as a man\nspeaketh to his friend. The words that Moses spake were such as\nI commanded him to speak. Let who will question them, I will own\nthem, credit them, bless them that close in with them, and curse\nthose that reject them.\n\nI myself sent the prophets, they did not run of their own heads,\nI gave them commission, I thrust them out, and told them what they\nshould say. In a word, they have told the world what my mind is\nto do, both to sinners and to saints; 'They have Moses and the\nprophets, let them hear them.' Therefore he that shall reject and\nturn his back either upon the threatenings, counsels, admonitions,\ninvitations, promises, or whatsoever else I have commanded them to\nspeak as to salvation and life, and to directions therein, shall\nbe sure to have a share in the many curses that they have spoken,\nand the destruction[46] that is pronounced by them. Again, 'If\nthey hear not Moses and the prophets,' &c. As if he had said,\nThou wouldst have me send one from the dead unto them; what needs\nthat? They have my mind already, I have declared unto them what I\nintend to stand to, both for saving them that believe, and damning\nthem that do not. That therefore which I have said I will make\ngood, whether they hear or forbear. And as for this desire of\nyours, you had as good desire me to make a new Bible, and so to\nrevoke my first sayings by the mouth of my prophets. But I am God\nand not man, and my Word is immutable, unchangeable, and shall\nstand as fast as my decrees can make it; heaven and earth shall\npass away, but one jot or tittle of my Word shall not pass (Matt\n5:18). If thou hadst ten thousand brethren, and every one in\ndanger of losing his soul, if they did not close in with what is\ncontained and recorded in the Scriptures of truth, they must even\nevery one of them perish, and be for ever damned in hell, for the\nScriptures cannot be broken. I did not send them so unadvisedly\nto recall it again by another consideration. No, for I speak in\nrighteousness and in judgment (Isa 63:1-3), and in much wisdom and\ncounsel. It being therefore gone out of my mouth in this manner,\nit shall not return in vain, until it hath accomplished the thing\nwhereto I have sent it (Isa 55:11).\n\nBut again, thou supposest that miracles and wonders will work more\non them, which makes thee say, Send one from the dead. But herein\nthou art mistaken, for I have proved them with that once and\nagain, by more than one, or two, or three of my servants. How many\nmiracles did my servant Moses work by commandment from me in the\nland of Egypt, at the Red Sea, and in the wilderness! Yet they of\nthat generation were never the sooner converted for that; but,\nnotwithstanding, rebelled and lusted, and in their hearts turned\nback into Egypt (Acts 7). How many miracles did Samuel, David,\nElias, Elisha, Daniel, and the prophets, together with my Son,\nwho raised the dead, cast out devils, made them to see that were\nborn blind, gave and restored limbs! Yet for all this, as I said\nbefore, they hated him, they crucified him. I raised him again\nfrom the dead, and he appeared to his disciples, who were called,\nand chosen, and faithful, and he gave them commandment and commission\nto go and testify the truth of this to the world; and to confirm\nthe same he enabled them to speak with divers tongues, and to work\nmiracles most plentifully, yet there was great persecution raised\nagainst them, insomuch that but a few of them died in their beds.\nAnd, therefore, though thou thinkest that a miracle will do so\nmuch with the world, yet I say no. For if they will not believe\nMoses and the prophets, neither will they be persuaded though one\nshould rise from the dead.\n\nFrom these words, therefore, take notice of this truth, namely,\nthat those who reject and believe not Moses and the prophets are\na very hard-hearted people, that will not be persuaded though one\nrise from the dead. They that regard not the holy Scriptures to\nturn to God, finding them to testify of his goodness and mercy,\nthere is but little hopes of their salvation; for they will not,\nmark, they will not be persuaded though one should rise from the\ndead. This truth is confirmed by Jesus Christ himself. If you read\nJohn 5, where the Lord is speaking of himself that he is the very\nChrist, he brings in four or five witnesses to back what he said.\n1. John Baptist. 2. The works that his Father gave him to do. 3.\nHis Father speaking from heaven. 4. The testimony of the Scriptures.\nWhen all this was done, seeing yet they would not believe, he\nlays the fault upon one of these two things:--(1.) Their regarding\nan esteem among men. (2.) Their not believing of the prophets'\nwritings, even Moses and the rest. 'For had ye believed Moses,'\nsaith he, 'ye would have believed me; for he wrote of me. But if\nye believe not his writings, how shall ye believe my words?'\n\nNow, I say, he that shall slight the Scriptures, and the testimony\nof the prophets in them concerning Jesus Christ, must needs be in\ngreat danger of losing his soul, if he abide in this condition;\nbecause he that slights the testimony doth also slight the thing\ntestified of, let him say the contrary never so often. For as Jesus\nChrist hath here laid down the reason of men's not receiving him,\nso the apostle in another place lays down the reason again with\na high and mighty aggravation (1 John 5:10), saying, 'He that\nbelieveth on the Son of God hath the witness in himself: he that\nbelieveth not God hath made him a liar, because he believeth not\nthe record,' mark, 'the record that God gave of his Son.' The\nrecord, you will say, what is that? Why even the testimony that\nGod gave of him by the mouth of all the holy prophets since the\nworld began (Acts 3:18-20). That is, God sending his holy Spirit\ninto the hearts of his servants, the prophets and apostles, he,\nby his Spirit in them, did bear witness or record of the truth\nof salvation by his Son Jesus, both before and after his coming.\nAnd thus is that place also to be understood which saith, 'There\nare three that bear witness in earth, the Spirit, and the water,\nand the blood.' That is, the Spirit in the apostles which preached\nhim to the world, as is clear if you read seriously 1 Thessalonians\n4:8. The apostle, speaking of Jesus Christ and obedience to God\nthrough him, saith thus, Now 'he that despiseth, despiseth not\nman, but God.' But it is you that speak; true, but it is by and\nthrough the Spirit, 'He therefore that despiseth, despiseth not\nman, but God, who hath also given unto us his Holy Spirit.' This\nis therefore a mighty confirmation of this truth, that he that\nslights the record or testimony that God, by his Spirit in his\nprophets and apostles, hath testified unto us, slights the testimony\nof the Spirit who moved them to speak these things; and if so,\nthen I would fain know how any man can be saved by Jesus Christ\nthat slights the testimony concerning Christ, yea, the testimony\nof his own Spirit concerning his own self? It is true men may\npretend to have the testimony of the Spirit, and from that conceit\nset a low esteem on the holy Scriptures; but that spirit that\ndwelleth in them and teacheth them so to do, it is no better than\nthe spirit of Satan, though it calls itself by the name of the\nSpirit of Christ. 'To the law,' therefore, 'and to the testimony,'\ntry them by that; 'if they speak not according to this word, it\nis because there is no light in them.'\n\nThe apostle Peter, when he speaks of the glorious voice that he\nhad from the excellent majesty, saying of Christ, 'This is my\nbeloved Son, hear him,' saith thus to them whom he wrote unto,\n'You have also a more sure word of prophecy,' or of the prophets,\nfor so you may read it, 'unto which ye do well that ye take heed.'\nThat is, though we tell you that we had this excellent testimony\nfrom his own mouth evidently, yet you have the prophets. We tell\nyou this, and you need not doubt of the truth of it; but if you\nshould, yet you may not, must not, ought not to question them.\nSearch therefore into them, until the day dawn, and the day-star\narise in your hearts. That is until by the same Spirit that gave\nforth the Scripture you find the truth confirmed to your souls,\nwhich you have recorded in the Scriptures--that this word of\nprophecy, or of the prophets, is the Scriptures. Read on; for,\nsaith he, 'knowing this first, that no prophecy of the scripture\nis of any private interpretation,' &c. (2 Peter 1:20).\n\n[Object.] But, you will say, What needs all this ado, and why is\nall this time and pains spent in speaking to this that is surely\nbelieved already? This is a thing received by all, that they\nbelieve the Scriptures to be the Word of God, that sure word of\nprophecy; and therefore you need not spend your time in proving\nthese things, and the truth of them, seeing we grant and confess\nthe truth of it before you being to speak your judgment of them.\n\nAnsw. The truths of God cannot be borne witness unto too often;\nyou may as well say, 1. You need not preach Jesus Christ so much,\nseeing he hath been, and is received for the true Messias already.\n2. Though many may suppose that they do believe the Scriptures,\nyet if they were but well examined, you will find them either\nby word of mouth, or else by conversation, to deny, reject, and\nslight the holy Scriptures. It is true, there is a notional and\nhistorical assent in the head. I say, in the head of many, or most,\nto the truth contained in Scripture. But try them, I say, and you\nshall find but a little, if any, of the faith of the operation\nof God in the hearts of poor men, to believe the Scriptures, and\nthings contained in them. Many, yea, most men believe the Scriptures\nas they believe a fable, a story, a tale, of which there is no\ncertainty! But alas! there are but few do in deed and in truth\nbelieve the Scriptures to be the very Word of God.\n\nObject. But you will say, This seems strange to me.\n\nAnsw. And it seems as true to me, and I doubt not but to make it\nmanifest, that there are but few, yea, very few, that do effectually,\nfor that I aim at, believe the Scriptures and the truths contained\nin and spoken of by them.\n\nBut to make this appear, and that to purpose, if God will, I shall\nlay you down the several operations that the Scriptures have on\nthem who do effectually believe the things contained in them.\n\nFirst. He that doth effectually believe the Scriptures, hath in\nthe first place been killed, I say killed by the authority of the\nholy Scriptures; struck stark dead in a spiritual sense, by the\nholy Scriptures, being set home by that Spirit, which gave them\nforth, upon the soul. 'The letter killeth'; the letter strikes\nmen dead (2 Cor 3:6). And this Paul witnessed and found, before\nhe could say, I believe all that the prophets have spoken. Where\nhe saith, 'I was alive without the law once.' That is, in my natural\nstate, before the law was set on my heart with power; 'But when\nthe commandment came, sin revived and I died' (Rom 7:9). 'And\nthat law which was ordained to life, I found to be unto death;\nfor sin, taking occasion by the commandment, deceived me, and\nby it slew me' (v 11). Now that which is called 'the letter' in\n2 Corinthians, is called the law in Romans 7, which by its power\nand operation, as it is wielded by the Spirit of God, doth in the\nfirst place kill and slay all those that are enabled to believe\nthe Scriptures. I kill, saith God: that is, with my law I pierce,\nI wound, I prick men into the very heart, by showing them their sins\nagainst my law (Deut 31:26; Acts 2:37). And he that is ignorant\nof this, is also ignorant of, and doth not really and effectually\nbelieve the Scripture.\n\nBut you will say, How doth the law kill and strike dead the poor\ncreatures?\n\nAnsw. The letter or law doth kill thus. It is set home upon the\nsoul, and discovers to the soul its transgressions against the\nlaw, and shows the soul also, that it cannot completely satisfy\nthe justice of God, for the breach of his law, therefore it is\ncondemned (John 3:18). Mark, 'He that believeth not, is condemned\nalready.' To wit, by the law, that is, the law doth condemn him;\nyea, it hath condemned him already for his sins against it; as it\nis written, 'Cursed is every one that continueth not in all things\nwhich are written in the book of the law to do them' (Gal 3:10).\nNow all men as they come into the world are in this condition,\nthat is, condemned by the law. Yet not believing their condemnation\nby the law really, they do not also believe really and effectually\nthe law that doth condemn them. For as men have but a notion of\nthe one, that is, their condemnation, because of sins against the\nlaw: so they have but a notion of the condemning, killing, and\ndestroying power of the law. For, as the one is, so in these things\nalways is the other. There is no man that doth really believe the\nlaw or gospel, further than they do feel the power and authority\nof them in their hearts. 'Ye do err, not knowing the Scriptures,\nnor the power of God.' Now this letter or law, is not to be\ntaken in the largest sense, but is strictly to be tied to the ten\ncommandments, whose proper work is only by showing the soul its\nsin against this law, to kill, and there leaves him stark dead,\nnot giving him the least life, or support, or comfort, but leaves\nthe soul in a helpless and hopeless condition, as from itself, or\nany other mere creature.\n\nIt is true the law hath laid all men for dead, as they come into\nthe world; but all men do not see themselves dead, until they\nsee that law that struck them dead, striking in their souls, and\nhaving struck them that fatal blow. As a man that is fast asleep\nin a house, and that on fire about his ears, and he not knowing\nof it because he is asleep; even so, because poor souls are asleep\nin sin, though the wrath of God, the curse of his law, and the\nflames of hell have beset them round about, yet they do not believe\nit, because they are asleep in sin. Now, as he that is awakened\nand sees this, sees that through this he is a dead man; even so\nthey that do see their state by nature, being such a sad condition,\ndo also see themselves by that law to be dead men naturally.\n\nBut now, when didst thou feel the power of this first part of the\nScripture, the law, so mighty as to strike thee dead? If not, thou\ndost not so much as verily believe that part of the Scripture that\ndoth contain the law in it, to be the truth of God. Yet if thou\nshouldest have felt something, I say, something of the killing\npower of the law of God in thine heart, this is not an argument to\nprove that thou believest all the things contained in Scripture,\nfor there is gospel as well as law, and therefore I shall speak\nto that also, that is, whether thou hast felt the power of the\ngospel, as well as something of the power of the law.\n\nSecond. Then thou hast found the power of the gospel, and so\nbelieved it, thou hast found it thus with thy soul.\n\n1. Thou hast been showed by the Word or truth of the gospel,\nin the light of the Spirit of Christ, that by nature thou wert\nwithout the true faith of the Son of God in thy soul. For when He,\nthe Spirit, is come, he shall show men that 'they believe not in\nme,' saith Christ (John 16:9). Mark, though thou hast, as I said\nbefore, felt somewhat of the power of the law, letter, or ten\ncommandments, yet, as thou hast not been brought to this, to see by\nthe Spirit in the gospel, that thou art without faith by nature,\nthou hast not yet tasted, much less believed, any part of the\ngospel. For the gospel and the law are two distinct covenants.\nAnd they that are under the law or first covenant, and yet in the\nmeantime to be a stranger to the covenant of promise, that is, the\ngospel, and so have no hope in them (Eph 2:12). There is not any\npromise that can be savingly believed, until the soul be by the\ngospel converted to Jesus Christ. For though men do think never\nso much that they believe the things or the Word of the gospel\nof our salvation; yet unless they have the work of grace in their\nsouls, they do not, cannot rightly believe the things contained\nin the Scriptures. Again,\n\n2. As the law killeth those that believe it, even so the promises\ncontained in the gospel do, through faith, administer comfort to\nthose that believe it aright. My words, saith Christ, My words,\n'they are Spirit, and they are life' (John 6:63). As if he had\nsaid, the words contained in the law as a covenant of works, they\nwound, they kill, they strike dead those that are under them. But\nas for me, 'The words that I speak unto you, they are spirit, and\nthey are life.' That is, whosoever doth receive them believingly,\nshall find them full of operation, to comfort, quicken, and revive\ntheir soul. For as I did not come into the world to destroy men's\nlives, so the words that I speak, as I am sent to preach the\ngospel, they have no such tendency unto those that believe them. The\npromises that are in the gospel, O how do they comfort them! Such\na promise, and such a promise, O how sweet is it! How comfortable\nto those that believe them! Alas! there are many poor souls that\nthink they believe the Scriptures to be the Word of God, and yet\nthey never enjoyed anything of the life and promises; they come\nin upon the heart to quicken, to revive thee, to raise thee from\nthe sentence of death that is passed on thee by the law. And through\nthe faith that is wrought in thy soul, by the operation of God's\nHoly Spirit, though once killed by the law or letter, thou art\nmade alive in the Lord Jesus Christ, who is presented to thy soul\nin the promises.\n\nThird. Dost thou in deed and in truth believe the Scriptures to\nbe the Word of God? Then the things contained in them, especially\nthe things of the gospel, are very excellent to thy soul; as\nthe birth of Christ, the death, resurrection, intercession, and\nsecond coming. O how precious and excellent are they to thy soul!\ninsomuch that thou regardest nothing in comparison of them! O! it\nis Christ's birth, death, blood, resurrection, &c., according to\nthe Scriptures, that thou dost rejoice in exceedingly, and abundantly\ndesire after! 'Whom having not seen, ye love; in whom thou now ye\nsee him not, yet believing ye rejoice, with joy unspeakable, and\nfull of glory' (1 Cor 15:1-6, compared with Phil 3:6-8; 1 Peter\n1:8).\n\nFourth. Dost thou believe the Scriptures to be the Word of God?\nThen thou standest in awe of, and dost much reverence them. Why,\nthey are the Word of God, the true sayings of God; they are the\ncounsel of God; they are his promises and his threatenings. Poor\nsouls are apt to think, if I could hear God speak to me from heaven\nwith an audible voice, then sure I should be serious and believe\nit. But truly, if God should speak to thee from heaven, except\nthou wert converted, thou wouldst not regard, nor really believe\nhim. But if thou dost believe the Scriptures, thou seest that\nthey are the truth as really as if God should speak to thee from\nheaven through the clouds, and therefore never flatter thyself,\nfoolishly thinking, that if it were so and so, then thou couldst\nbelieve. I tell thee, saith Christ, If they believe 'not Moses\nand the prophets, neither will they believe though one should rise\nfrom the dead.' But,\n\nFifth. Dost thou believe the Scriptures to be the Word of God?\nThen, through faith in Christ, thou endeavourest to have thy life\nsquared according to the Scriptures, both in word and practice.\nNay, this I say, thou mayest have though thou do not believe\nthem all. My meaning is, that if thou believe none but the ten\ncommandments, thy life may be, according to them, a legal holy\nlife; and if thou do believe the gospel too, then thy life will\nbe the faith of the Lord Jesus Christ; that is, either thou wilt\nlive in the blessed and holy enjoyment of what is testified in\nthe Scripture concerning the glorious things of the Lord Jesus\nChrist, or else thou wilt be exceedingly panting after them. For\nthe Scriptures carry such a blessed beauty in them to that soul\nthat hath faith in the things contained in them, that they do take\nthe heart and captivate the soul of him that believeth them into\nthe love and liking of them, believing all things that are written\nin the law and the prophets, and have hope towards God that there\nshall be a resurrection of the dead, both of the just and unjust.\n'And herein do I exercise myself, to have always a conscience void\nof offence toward God and toward men' (Acts 24:14-16).\n\nSixth. He that believes the Scriptures to be the Word of God, if\nhe do but suppose that any one place of Scripture doth exclude him,\nand shut him out of, and from a share in the promises contained\nin them, O it will trouble him, grieve him, perplex him. Yea,\nhe will not be satisfied until he be resolved, and the contrary\nsealed to his soul; for he knows that the Scriptures are the word\nof God, all truth; and therefore he knows that if any one sentence\ndoth exclude or bar him out for want of this or the other\nqualification, he knows also that not the word alone shuts him\nout, but he that speaks it, even God himself. And, therefore, he\ncannot, will not, dare not be contented until he find his soul and\nScripture together, with the things contained therein, to embrace\neach other, and a sweet correspondency and agreement between\nthem. For you must know that to him that believes the Scriptures\naright, the promises, or threatenings, are of more power to comfort\nor cast down, than all the promises or threatenings of all the men\nin the world. And this was the cause why the martyrs of Jesus did\nso slight both the promises of their adversaries, when they would\nhave overcome them, with proffering the great things of this world\nunto them, and also their threatenings, when they told them they\nwould rack them, hang them, burn them (Acts 20:24). None of these\nthings could prevail upon them, or against them; because they did\nmost really believe the Scriptures, and the things contained in\nthem, as is clearly found, and to be seen in Hebrews 11, and also\nin Mr. Fox's records of their brethren.\n\nSeventh. He that believeth the Scriptures to be the Word of God,\nbelieveth that men must be born again, and also be partakers of\nthat faith which is of the operation of God, according as he hath\nread and believed, or else he must and shall be damned. And he\nthat believeth this aright will not be contented until, according\nas it is written, he do partake of and enjoy the new birth, and\nuntil he do find, through grace, that faith that is wrought by\nthe operation of God in his soul. For this is the cause why men\ndo satisfy themselves with so slender a conceited hope that their\nstate is good, when it is nothing so, namely, because they do not\ncredit the Scripture; for did they, they would look into their\nown hearts, and examine seriously whether that faith, that hope,\nthat grace which they think they have be of that nature, and\nwrought by that spirit and power that the Scripture speaketh of.\nI speak this of an effectual believing, without which all other\nis nothing unto salvation.\n\n[FIVE USES BY WAY OF SELF-EXAMINATION.]\n\nNow then, because I would not be too tedious, I shall at this\ntime lay down no more discoveries of such an one as doth savingly\nbelieve the Scriptures, and the things contained in them, but shall\nspeak a few words of examination concerning the things already\nmentioned. As,\n\nFirst USE. Thou sayest thou dost in deed and in truth effectually\nbelieve the Scriptures: I ask, therefore, wast thou ever killed\nstark dead by the law of works contained in the Scriptures--killed\nby the law or letter, and made to see thy sins against it, and left\nin a helpless condition by that law? For, as I said, the proper\nwork of the law is to slay the soul, and to leave it dead in\na helpless state. For it doth neither give the soul any comfort\nitself when it comes, nor doth it show the soul where comfort\nis to be had; and therefore it is called 'the ministration\nof condemnation,' as in 2 Corinthians 3:9, 'the ministration of\ndeath,' verse 7. For though men may have a notion of the blessed\nWord of God, as the children had, yet before they be converted it\nmay truly be said of them, Ye err, not knowing the Scriptures,\nnor the power of God (Mark 12:24).\n\nSecond USE. You say you do believe the Scriptures to be the Word\nof God. I say again, Examine, wast thou ever quickened from a dead\nstate by the power of the Spirit of Christ, through the other part\nof the Scripture; that is to say, by the power of God in his Son\nJesus Christ, through the covenant of promise? I tell thee from\nthe Lord, if thou hast, thou hast felt such a quickening power\nin the words of Christ (John 6) that thou hast been lifted out of\nthat dead condition that thou before wast in. And that when thou\nwast under the guilt of sin, the curse of the law, and the power\nof the devil, and the justice of the great God, thou hast been\nenabled, by the power of God in Christ, revealed to thee by the\nSpirit through and by the Scripture, to look sin, death, hell, the\ndevil, and the law, and all things that are at enmity with thee,\nwith boldness and comfort in the face, through the blood, death,\nrighteousness, resurrection, and intercession of Christ, made\nmention of in the Scriptures. And,\n\nThird USE. On this account, O how excellent are the Scriptures to\nthy soul! O how much virtue dost thou see in such a promise, in\nsuch an invitation! They are so large as to say, Christ will in no\nwise cast me out! My crimson sins shall be white as snow! I tell\nthee, friend, there are some promises that the Lord hath helped me\nto lay hold of Jesus Christ through and by, that I would not have\nout of the Bible for as much gold and silver as can lie between\nYork and London piled up to the stars; because through them Christ\nis pleased by his Spirit to convey comfort to my soul. I say, when\nthe law curses, when the devil tempts, when hell-fire flames in\nmy conscience, my sins with the guilt of them tearing of me, then\nis Christ revealed so sweetly to my poor soul through the promises\nthat all is forced to fly and leave off to accuse my soul. So\nalso, when the world frowns, when the enemies rage and threaten to\nkill me, then also the precious, the exceeding great and precious\npromises do weigh down all, and comfort the soul against all. This\nis the effect of believing the Scriptures savingly; for they that\ndo so have by and through the Scriptures good comfort, and also\nground of hope, believing those things to be its own which the\nScriptures hold forth (Rom 15:4).\n\nFourth USE. Examine, Dost thou stand in awe of sinning against\nGod, because he hath in the Scriptures commanded thee to abstain\nfrom it? Dost thou give diligence to make thy calling and election\nsure, because God commanded it in Scripture? Dost thou examine\nthyself whether thou be in the faith or no, having a command in\nScripture so to do? Or dost thou, notwithstanding what thou readest\nin the Scripture, follow the world, delight in sin, neglect coming\nto Jesus Christ, speak evil of the saints, slight and make a mock\nat the ordinance of God, delight in wicked company, and the like?\nThen know that it is because thou dost not in deed and in truth\nbelieve the Scriptures effectually. For, as I said before, if a\nman do believe them, and that savingly, then he stands in awe, he\nlooks to his steps, he turns his feet from evil, and endeavours\nto follow that which is good, which God hath commanded in the\nScriptures of truth; yet not from a legal or natural principle;\nthat is, to seek for life by doing that good thing, but knowing\nthat salvation is already obtained for him by the blood of that\nman Christ Jesus on the cross because he believes the Scriptures,\ntherefore, mark I pray, therefore, I say, he labours to walk with\nhis God in all well-pleasing and godliness, because the sweet\npower of the loves of Christ, which he feels in his soul by the\nSpirit, according to the Scriptures, constrain him so to do (2\nCor 5:14).\n\nFifth USE. Examine again, Dost thou labour after those qualifications\nthat the Scriptures do describe a child of God by? That is,\nfaith, yea the right faith, the most holy faith, the faith of the\noperation of God. And also, dost thou examine whether there is a\nreal growth of grace in thy soul, as love, zeal, self-denial, and\na seeking by all means to attain, if possible, to the resurrection\nof the dead? That is, not to satisfy thyself until thou be dissolved\nand rid of this body of death, and be transformed into that glory\nthat the saints shall be in after the resurrection-day. And in the\nmeantime dost labour and take all opportunities to walk as near\nas may be to the pitch, though thou know thou canst not attain it\nperfectly. Yet, I say, thou dost aim at it, seek after it, press\ntowards it, and to hold on in thy race; thou shunnest that which\nmay any way hinder thee, and also closest in with what may any\nway further the same; knowing that that must be, or desiring that\nit should be, thine eternal frame, and therefore out of love and\nliking to it thou dost desire and long after it, as being the\nthing that doth most please thy soul.\n\nOr how is it with thy soul? Art thou such an one as regards not\nthese things, but rather busy thy thoughts about the things here\nbelow, following those things that have no scent of divine glory\nupon them? If so, look to thyself, thou art an unbeliever, and so\nunder the wrath of God, and wilt for certain fall into the same\nplace of torment that thy fellows have fallen into before thee,\nto the grief of thy own soul, and thy everlasting destruction.\n\nConsider and regard these things, and lay them to thy heart before\nit be too late to recover thyself, by repenting of the one, and\ndesiring to close in with the other. O! I say, regard, regard, for\nhell is hot. God's hand is up, the law is resolved to discharge\nagainst thy soul! The judgment-day is at hand, the graves are ready\nto fly open, the trumpet is near the sounding, the sentence will\nere long be passed, and then you and I cannot call time again.\n\n[USE AND APPLICATION.]\n\n[47]But again, seeing they are so certain, so sure, so irrevocable\nand firm, and seeing the saving faith of the things contained\ntherein, is to reform the soul, and bring it over into the things\nof God, really conforming to the things contained therein, both\nto the point of justification, and also an impartial walking, and\ngiving up thy soul and body to a conformity to all the commands,\ncounsels, instructions, and exhortations contained therein; this\nthen will learn us how to judge of those who give up themselves\nto walk in the imaginations of their own hearts, who slight and\nlay aside the Scriptures, counting them but empty and uncertain\nthings, and will live every day in open contradiction to what is\ncontained, commanded, and forbidden therein. As\n\nFIRST. This will show us that all your drunkards, whoremasters, liars,\nthieves, swearers, backbiters, slanderers, scoffers at goodness,\n&c. I say, we may see by this that they that live in such things,\nhave not the faith of these things contained in their hearts,\nseeing they delight to practise those things that are forbidden\nby and in them. And so, they continuing living and dying in this\nstate, we may conclude without fear that these portions of holy\nScripture belong unto them, and shall for certain be fulfilled\nupon them: 'He that believeth not shall be damned' (Mark 16:16).\n'The unrighteous shall not inherit the kingdom of God' (1 Cor\n6:9,10). 'But the abominable, the unbelieving, the whoremongers,\nand all liars, shall have their part in the lake which burneth\nwith fire and brimstone' (Rev 21:8). 'Depart, ye cursed, into\neverlasting fire, prepared for the devil and his angels' (Matt\n25:41). Depart, depart from me, for I will not save you. Depart,\nfor my blood shall not at all wash you. Depart, for you shall not\nset one foot into the kingdom of heaven.\n\n'Depart, ye cursed,' ye are cursed of God, cursed of his law,\ncursed of me, cursed by the saints, and cursed by the angels;\ncursed all over, nothing but cursed, and therefore depart from me;\nand whither? into everlasting fire--fire that will scald, scorch,\nburn, and flame to purpose. 'Fire that shall never be quenched'\n(Mark 9). Fire that will last to all eternity. And must we be\nall alone? No, you shall have company, store of company with you.\nNamely, all the raging, roaring devils, together with an innumerable\ncompany of fellow-damned sinners, men, women, and children. And\nif the Scriptures be true, as they will one day wonderfully appear\nto be, then this must and shall be thy portion, if thou live and\ndie in this state; and of all them who continue in sinning against\nthe truth contained in the Scriptures. As,\n\nFirst. Dost thou delight to sin against plain commands? THOU ART\nGONE.\n\nSecond. Dost thou slight and scorn the counsels contained in the\nScriptures, and continue in so doing? THEN THOU ART GONE.\n\nThird. Dost thou continually neglect to come to Christ, and usest\narguments in thine own heart to satisfy thy soul with so doing?\nTHEN THOU ART GONE. (Luke 14:17,18, compared with v 24, and Heb\n2:3). 'How shall we escape if we neglect so great salvation?' How\nshall we escape, that is, there is no way to escape.\n\n(1.) Because God hath said we shall not (Heb 12:25). 'See that ye\nrefuse not him that speaketh. For if they escaped not who refused\nhim that spake on earth,' that was Moses, 'much more shall not we\nescape if we turn away from him that speaketh from heaven.'\n\n(2.) Because he hath not only said they shall not, but also hath\nbound it with an oath, saying, 'So I sware in my wrath, They shall\nnot enter into my rest' (Heb 3:11). To whom did he swear that they\nshould not enter into his rest? Answer, 'to them that believed\nnot.' So we see, that they could not enter in because of unbelief\n(vv 18,19).\n\nSECOND. This will teach us what to think and conclude of such,\nwho, though they do not so openly discover their folly by open\nand gross sins against the law, yet will give more heed to their\nown spirits, and the movings thereof, though they be neither\ncommanded nor commended for the same in Scripture; nay, though\nthe Scripture command and commend the contrary, than they will\nto the holy and revealed will of God (Isa 8:20). I say, such men\nare in as bad a state as the other to the full, being disobedient\nto God's will revealed in his Word, as well as they, though in a\ndifferent manner; the one openly transgressing against the plain\nand well-known truths revealed in it; the other, though more close\nand hidden, yet secretly rejecting and slighting them, giving more\nheed to their own spirits, and the motions thereof, although not\nwarranted by the Scriptures.\n\nA few words more, and so I shall conclude. And,\n\nFirst. Take heed that you content not yourself with a bare notion\nof the Scriptures in your heads, by which you may go far, even so\nfar as to be able to dispute for the truth, to preach the gospel,\nand labour to vindicate it in opposition to gainsayers, and yet\nbe found at the left hand of Christ at the judgment-day, forasmuch\nas thou didst content thyself with a notion or traditional knowledge\nof them.[48]\n\nSecond. Have a care that thou own the whole Scripture, and not\nown one part and neglect another, or slight it; as thus: To own\nthe law, and slight the gospel; or to think that thou must be\nsaved by thy good doings and works; for that is all one, as if\nthou didst thrust Christ away from thee; or else so to own the\ngospel, as if by it thou wert exempted from all obedience to the\nten commandments, and conformity to the law in life and conversation;\nfor in so doing thou wilt for certain make sure of eternal vengeance.\n\nThird. Have a care that thou put not wrong names on the things\ncontained in the Scriptures, as to call the law, Christ, and\nChrist, the law, for some having done so, in my knowledge, have\nso darkened to themselves the glorious truths of the gospel, that\nin a very little time they have been resolved to thwart and oppose\nthem, and so have made room in their own souls for the devil to\ninhabit, and obtained a place in hell for their own souls to be\ntormented for ever and ever.\n\nAgainst this danger therefore in reading and receiving the testimony\nof Scripture, learn to distinguish between the law and the gospel,\nand to keep them clear asunder, as to the salvation of thy soul.\n\n1. And that thou mayest so do, in the first place beg of God that\nhe would show thee the nature of the gospel, and set it home\neffectually with life and power upon thy soul by faith. Which is\nthis, that God would show thee, that as thou being man hast sinned\nagainst God, so Christ, being God-man, hath bought thee again, and\nwith his most precious blood set thee free from the bondage thou\nhast fallen into by thy sins. And that not upon condition that thou\nwilt do thus and thus, this and the other good work; but rather,\nthat thou, being first justified freely by mere grace through the\nblood of Jesus, shouldst also receive thy strength from him who\nhath bought thee, to walk before him in all well-pleasing. Being\nenabled thereto by virtue of his Spirit, which hath revealed to\nthy soul that thou art delivered already from wrath to come, by\nthe obedience, not of thee, but of another man, viz., Jesus Christ.\n\n2. Then if the law thou readest of, tell thee in thy conscience\nthou must do this and the other good work of the law, if ever thou\nwilt be saved; answer plainly, that for thy part thou art resolved\nnow not to work for life, but to believe in the virtue of that\nblood shed upon the cross, upon Mount Calvary, for the remission\nof sins. And yet because Christ hath justified thee freely by his\ngrace, thou wilt serve him in holiness and righteousness all the\ndays of thy life, yet not in a legal spirit, or in a covenant of\nworks; but mine obedience, say thou, I will endeavour to have it\nfree, and cheerful, out of love to my Lord Jesus.\n\n3. Have a care thou receive not this doctrine in the notion only,\nlest thou bring a just damnation upon thy soul, by professing\nthyself to be freed by Christ's blood from the guilt of sin, while\nthou remainest still a servant to the filth of sin. For I must\ntell you, that unless you have the true and saving work of the\nfaith and grace of the gospel in your hearts, you will either go\non in a legal holiness, according to the tenor of the law; or else\nthrough a notion of the gospel, the devil bewitching and beguiling\nthy understanding, will, and affections, thou wilt, Ranter-like,\nturn the grace of God into wantonness, and bring upon thy soul\ndouble, if not treble damnation, in that thou couldest not be\ncontented to be damned for thy sins against the law, but also to\nmake ruin sure to thy soul, thou wouldst dishonour the gospel, and\nturn the grace of God, held forth and discovered to men by that,\ninto licentiousness.[49]\n\nBut that thou mightest be sure to escape these dangerous rocks on\nthe right hand and on the left, see that thy faith be such as is\nspoken of in Scripture. And that thou be not satisfied without\nthat, which is a faith wrought by the mighty operation of God,\nrevealing Christ to and in thee, as having wholly freed thee from\nthy sins by his most precious blood. Which faith, if thou attain\nunto, will so work in thy heart, that first thou wilt see the\nnature of the law, and [secondly] also the nature of the gospel,\nand delight in the glory of it; and also thou wilt find an engaging\nof thy heart and soul to Jesus Christ, even to the giving up of\nthy whole man unto him, to be ruled and governed by him to his\nglory, and thy comfort, by the faith of the same Lord Jesus.\n\n\n\n\nFOOTNOTES:\n\n[1] There were nine editions of this book published during the\nAuthor's life; all those subsequent to the first have the following\ntitle:--'Sighs from Hell, or the Groans of a Damned Soul; discovering\nfrom the 16th of Luke the lamentable state of the damned: and may\nfitly serve as a warning word to sinners, both old and young, by\nfaith in Jesus Christ, to avoid the same place of torment. With a\ndiscovery of the usefulness of the Scriptures as our safe-conduct\nfor avoiding the torments of hell. By John Bunyan. London: Printed\nfor F. Smith, at the Elephant and Castle, without Temple-bar. At\n1s bound.'\n\n[2] In the 'errata' to the first edition, Bunyan says--'At the first\nI thought to put out with this a discourage of the two covenants,\nwhich since I thought to put forth in a piece by itself.' This\nshows that his great work on the covenants was the fourth volume\nwhich he wrote. In the second edition, the author altered the\narrangement of the text, by placing in his comment on verse 28\na considerable part of what in the first edition formed the 'use\nand application.'\n\n[3] In the second and subsequent editions, this was altered to 'I\nam thine to serve in the Lord Jesus.'--Ed.\n\n[4] 'Sad' frequently occurs in this treatise; it is from the Saxon,\nsaetan--set, fixed, gloomy, grievous, mournful.--Ed.\n\n[5] The first and second editions have 'the saints,' instead of\n'such are saints.'--Ed.\n\n[6] In quoting these passages, Mr. Bunyan has mixed the Puritan\nversion with that now authorized; very probably, quoting from\nmemory. His text is from the present version; the reader will see,\nby comparison, the different words employed in the two translations.--Ed.\n\n[7] Solemn truth! The heir of heaven and immortality has to trudge\nthe street in the foulest weather, while the sinner's lap-dog is\nheld up to the carriage window, taken out for an airing.--Ed.\n\n[8] Reader, this feeling yet remains. Christians have recently,\neven in Scotland, had to meet in barns, or in the open air, for\nworship, because no landowner would sell or let a piece of ground\non which to build a place of worship.--Ed.\n\n[9] Cannot down; will not receive, submit to, or feel pleasure\nin. 'If a boy is hungry, bread by itself will down.'--Locke on\nEducation. 'Down and beg mercy of the Duke.'--Shakespeare.--Ed.\n\n[10] Alluding to the awful sufferings of Leighton, and all Christians\nof his time, under that bigoted demon in human shape, Laud.--Ed.\n\n[11] It is a very ancient and prevailing opinion, that man is always\nattended by invisible spirits, whose powers or mode of intercourse\nwith our spirits is unknown. These attendants are most active at\nthe hour of death. They cannot be seen unless the eyes are made\nto possess new or miraculous powers. It may be that, when dying,\nthe spirit, before it entirely quits its mortal habitation, has a\nglimpse of spiritual existences. If so, how awful for the sinner\nto see the infernal demons ready to drag away his soul; but most\njoyful for the Christian to embrace his celestial guides. This is\nillustrated in the Pilgrim's Progress, during Christian's conflict\nat the hour of death.--Vol. 3, p. 163.--Ed.\n\n[12] Guard, convoy, or escort. See Pilgrim's Progress, the entrance\ninto the celestial city.--Ed.\n\n[13] This proverb was very probably founded upon Jeremiah 50:11:\n'Ye are grown fat as the heifer at grass, and bellow as bulls.'--Ed.\n\n[14] Bunyan is here expressing what he had most acutely felt. 'I\nblessed the condition of the dog and toad, because they had no\nsoul to perish under the everlasting weight of hell. I was broken\nto pieces,' until he found refuge in Jesus. See Grace Abounding,\nNo. 104.--Ed.\n\n[15] The first edition has, 'and the practice of the saints.' This\nwas left out in all the subsequent editions.--Ed.\n\n[16] Ale bench, in Bunyan's time, was very similar to a taproom;\nmore generally the place of resort for the idle tipplers, but\nsometimes of refreshment to the weary traveller.--Ed.\n\n[17] Formerly designated not only a courageous man, but his\ncounterpart, a braggart, a bully, or a dandy. In these latter\nsenses it is obsolete.--Ed.\n\n[18] These feelings appear in awful reality in Grace Abounding,\nNos. 87 and 104.--Ed.\n\n[19] How awfully general is this wretched delusion. The chattering\nof monkeys or parrots is more acceptable than to mock God with a\nsolemn sound upon a thoughtless tongue. Jews gabble Hebrew, and\nPapists Latin, and, alas! others who NEVER prayed, have been from\nchildhood in the habit of repeating or reading a form of words,\ncalled, with devilish subtlety, 'saying prayers.'--Ed.\n\n[20] The intelligent reader should notice that these terms are not\njumbled together. Their selection and arrangement would confer\nhonour upon the most profound doctor of philology; while from Bunyan\nthey flowed from native genius, little inferior to inspiration.\nTo show the enmity of the unconverted to those who bear the image\nof Christ, he descends step by step. They first mock, or deride\nthem by mimicry; second, flout, or treat them with contemptuous\nsneers, both by words and actions; third, scoff at them with insolent\nridicule, sometimes accompanied by a push or blow; fourth, taunt,\nrevile, upbraid, bully, and challenge them: all these produce,\nfifth, hate, abhorrence, and detestation, leading inevitably to,\nsixth, persecution--to pursue with malignity--to afflict, harass, and\ndestroy. Such are the gradations in the opposition of the carnal\nmind to the most excellent of the earth; and such the worldly\ninheritance of the followers of our once lowly, but now exalted\nSaviour.--Ed.\n\n[21] 'Troubles,' see Puritan translation.--Ed.\n\n[22] With what searching truthfulness is the character of Bye-ends\ndrawn in the Pilgrim's Progress, p. 132: 'looking one way and\nrowing another.'--Ed.\n\n[23] This is not intended to convey any reflection upon human\nlearning, but to exhibit the contemptuous spirit of learned men,\nso generally manifested to the illiterate, but really learned\nfollowers of the Lamb. They sometimes meet their match, even in\nworldly wit. Thus, when three learned gentlemen from Oxford overtook\na pious waggoner, they ironically saluted him as Father Abraham,\nFather Isaac, and Father Jacob; he replied, Gentlemen, you are\nmistaken: I am neither Abraham, Isaac, nor Jacob, but Saul, the\nson of Kish, who was sent to find his father's asses, and so I\nhave found them.--Ed.\n\n[24] The word 'clergy' is omitted from all the editions published\nafter Bunyan's death. These words are calculated to fix upon\nthe mind the necessity of a visitation from heaven, of personal\nexamination of the Scriptures, and of solemn, earnest, persevering\nprayer, without which no clergyman can do a sinner good. But how\ninexpressibly terrible will be the misery of carnal clergymen, who,\nby precept or example, have led their hearers to a false hope of\nheaven. How will such souls gnash their teeth in bitter anguish,\nand trample their devoted souls to the hottest hell!--Ed.\n\n[25] Making an entertainment by stealth, privately indulging in\nwickedness.--Ed.\n\n[26] Awful responsibility!! A heavy curse on the souls of those\nwho labour to prevent private judgment, guided simply by the\nBible--who lead poor sinners to rely upon acts of uniformity,\nliturgies, articles, or creeds, the groveling inventions of men;\ninstead of relying wholly on the revealed will of God, which alone\nis able to make man wise unto salvation.--Ed.\n\n[27] The word 'not' is omitted from most of the editions published\nin Bunyan's life.--Ed.\n\n[28] These times of tyrannizing oppression are fast passing away.\nIt was difficult, a few years ago, to hire a room in some of\nthe villages even round London, for a Sunday school and lecture,\nor to admit a missionary into a workhouse. A poor baby has been\nscornfully driven from the font--the dead body of a dissenter has\nbeen refused Christian burial--the cries of poverty and distress\nhave been disregarded--from bitter sectarianism. The genial\ninfluence of Christianity is fast driving these demoniac feelings\nto the owls and bats.--Ed.\n\n[29] Anguish or embarrassment of mind, derived from the name of\na most painful disease.--Ed.\n\n[30] This is one of Bunyan's proverbs, which, however homely,\nis sure to make a lasting impression on the mind. Sin breeds the\nscorpions which will torment the sinner, unless they tormented\nthe Saviour. O for greater hatred of sin!--Ed.\n\n[31] From this paragraph to the end of the comment on verse 28,\nwas placed by Bunyan, in his first edition, as the first part of\nthe general use and application.--Ed.\n\n[32] A familiar phrase, expressive of embarrassment. 'There is no\ncomfort in the house upon a washing day.' Suds, in this sentence,\nwould puzzle a foreigner. Johnson's dictionary interprets it, 'A\nlixivium of soap and water!'--Ed.\n\n[33] The word 'simple' is here used as it is by Solomon in the\nProverbs--silly, unwise.--Ed\n\n[34] Men armed with halberts or javelins; now only used at assizes\nin England, or by officers attending meetings of magistrates in\nScotland.--Ed.\n\n[35] Modern editors have altered this to, 'did deal with him.'--Ed.\n\n[36] Altered in the third edition to 'a great exceeding danger.'--Ed.\n\n[37] Bunyan published this work before the Quakers were formed\ninto a Society. Many of the wildest enthusiasts called themselves\nQuakers. Barclay, in his Apology, very clearly defines what the\nSociety of Friends mean by, 'Christ within, the hope of glory.'\n'It is a spiritual, heavenly, and invisible principle, in which\nGod, as Father, Son, and Spirit, dwells or reigns.'--Prop. V. and\nVI.--Ed.\n\n[38] This quotation, probably made from memory, is from the Genevan\nor Puritan version of the Bible.--Ed.\n\n[39] How favourable an alteration has been produced by permitting\nthe free publication of the Bible. In Bunyan's time, under the\nmonopoly of church and state, they were full of typographical\nerrors, and at a high price. When eggs were four-a-penny, one\nhundred and sixty must have been paid for an ordinary copy; while\nnow a handsome one, with gilt edges, may be had for eighteen or\ntwenty. Thanks to those good men who brought about this wondrous\nchange.--Ed.\n\n[40] The improvement in the whole class of books used by children,\nsince the Tract Society commenced its operations, is almost\nincredible. None but antiquarians have seen the books which Bunyan\nnames, but they are as inferior to Who killed Cock Robin, as that\nis to Dr. Watt's Divine Songs.--Ed.\n\n[41] Such was the then state of society, fostered by the Book of\nSports and Pastimes, authorized by Charles I. to be used on Sunday,\nand by Rupert and his cavaliers with the civil war, notwithstanding\nthe restraints of the Commonwealth. They are very young, or dim-sighted,\nor badly read, who do not now see a wonderful improvement in the\nstate of public morals and religion.--Ed.\n\n[42] These persecutions are fast disappearing. One of my near\nrelatives was locked into a first floor parlour in Whitechapel,\nwithout hat or shoes, to prevent his going to hear Mr. Whitefield;\nbut, at the risk of being turned out of doors by his parents, he\nescaped out of the window, by clinging to the rain water-pipe,\nand enjoyed the public service at the Tabernacle.--Ed.\n\n[43] For an admirable and deeply impressive account of these\ndistinct books, see Bunyan on The Resurrection of the Dead.--Ed.\n\n[44] The idea prevails to a vast extent. The splendour, power, and\nintolerance of national hierarchies is mistaken for the humble\nbenignity of the Bible system of Christianity or personal religion.\nAntichrist, tricked out in robes and gewgaws, is, by perverted\nminds, received as Christ.--Ed.\n\n[45] This is exemplified in Bunyan's experience, published by him\nin Grace Abounding. 'That scripture also did tear and rend my soul\n(Isa 57:22).' Sec. 104. 'That scripture did seize upon my soul\n(Heb 12:16,17).' Sec. 141.--Ed.\n\n[46] This word was, by a typographical error, printed 'doctrine,'\nin an edition of 1707; this error has been followed in all the\nafter copies.--Ed.\n\n[47] A very considerable portion of the use and application as\nfound in the first edition, was, in the second and subsequent\nones, removed to the comment on verse 28; from the words, 'Now\nthen, from what hath been said,' to the end of the comment on\nthat verse. I should have preferred Bunyan's first arrangement,\nbut dared not alter what he had considered an improvement.--Ed.\n\n[48] Of all men most miserable must be those clergymen and religious\nteachers, who, in the great day, will say, 'Lord, Lord, have we\nnot prophesied in thy name,' to whom the Lord will profess, 'I\nnever knew you, depart, ye cursed.'--Matt 7:21-23.--Ed.\n\n[49] The Ranters were a sect of the wildest enthusiasts. It very\nsoon became extinct. An exaggerated account of their sentiments\nis to be found in Ross's view of all Religions.--Ed.\n\n***\n\nONE THING IS NEEDFUL;\n\nor,\n\nSERIOUS MEDITATIONS UPON THE FOUR LAST THINGS: DEATH, JUDGMENT,\nHEAVEN, AND HELL\n\nUNTO WHICH IS ADDED EBAL AND GERIZZIM, OR THE BLESSING AND THE\nCURSE,\n\nby John Bunyan.\n\nLondon: Printed for Nath. Ponder, at the Peacock in the Poultry,\n1688.[1]\n\n\nADVERTISEMENT BY THE EDITOR.\n\nAccording to Charles Doe, in that curious sheet called The Struggler\nfor the Preservation of Mr. John Bunyan's Labours, these poems\nwere published about the year 1664, while the author was suffering\nimprisonment for conscience sake, very probably in separate sheets\nor tracts, to be sold by his wife or children, to aid in their\nhumble maintenance. They were afterwards united to form a neat\nlittle volume, 32 mo. The editor is the fortunate possessor of the\nthird edition, being the last that was printed during the author's\nlifetime, and with his latest corrections. From this the present\nedition has been accurately reprinted. The three tracts are distinct\nas to pages; a strong indication that they were originally separate\nlittle volumes. A copy of the fourth edition of this extremely\nrare book, without date, and somewhat larger in size, is in the\nBritish Museum, in which the pages are continued throughout the\nvolume.\n\nThese poems are upon subjects the most solemn and affecting to\nall mankind, and, like all Bunyan's other works, were evidently\nwritten, not for display, but to impress upon the heart those\nsearching realities upon which depend our everlasting destiny.\nDie we must; yes, reader, you and I must follow our fathers to\nthe unseen world. Heaven forbid that we should be such mad fools,\nas to make no provision for the journey; no inquiries about our\nprospects in that eternity into which we must so soon enter. True\nit is, that unless Heaven stops us in our mad career, we shall\nplunge into irretrievable ruin.\n\nIn the first of these poems, many of the minute circumstances\nattendant on death are pressed upon the memory. Very soon, as\nBunyan awfully expresses the though, we must look death in the\nface, and 'drink with him.' Soon some kind friend or relative will\nclose our eyelids, and shut up our glassy eyes for ever; tie up\nthe fallen jaw, and prepare the corrupting body for its long, but\nnot final resting-place. Our hour-glass is fast ebbing out; time\nstands ready with his scythe to cut us down; the grave yawns to\nreceive us. 'Man dieth and wasteth away; yea, man giveth up the\nghost, and where is he' (Job 14:10). The answer is ready, sure,\ncertain--he goes to the judgment of the great day. There every\nthought that has passed over his mind, while on earth, will be\nmanifested and scrutinized; every action, every sin, and every\nsupposed good work, however private, will then be published. It is\nan awful thought. Thousands of works which are thought good will\nbe weighed in the unerring balances of truth, will be found wanting,\nand proved to be bad, not arising from evangelical motives;\nwhile all our thoughts, words, and actions will appear in their\nreal colours tainted by sin. Those only who are clothed in the\nRedeemer's righteousness, and cleansed by his purifying, sanctifying\nsufferings, can stand accepted, and will receive the invitation,\nCome, ye blessed, inherit the kingdom of your father, and your\nGod, by adoption into his family; while an innumerable multitude\nwill be hurried away by the voice of the judge, Go, ye cursed,\ninto everlasting torment. Solemn consideration. Reader, have you\nfled for refuge to the hope set before you in the gospel? Have\nyou felt the alarm in your soul under a sense of sin and judgment?\nWere you dead, and are you made alive? O, then, while you bless\nthe Saviour for such unspeakable mercies, seek with all diligence,\nas life is prolonged, to extend the blessing to others. There is\nno work nor device in the grave, whither we are all hastening, that\ncan benefit mortals. The great gulf will be fixed, and our state be\nfinally decided for eternity. O, then, if you have not yet attained\nthat good hope of heavenly felicity, sure and stedfast--hasten--yes,\n\n\n'Hasten, O sinner, to be blest\nAnd stay not for the morrow's sun;\nFor fear the curse should thee arrest\nBefore the morrow be begun.'\n\nGEO. OFFOR.\n\n\nONE THING IS NEEDFUL,\n\nOR\n\nSERIOUS MEDITATIONS UPON THE FOUR LAST THINGS--DEATH, JUDGMENT,\nHEAVEN, AND HELL\n\n\nAN INTRODUCTION TO THE ENSUING DISCOURSE.\n\n1. These lines I at this time present\nTo all that will them heed,\nWherein I show to what intent\nGod saith, Convert[2] with speed.\n2. For these four things come on apace,\nWhich we should know full well,\nBoth death and judgment, and, in place\nNext to them, heaven and hell.\n3. For doubtless man was never born\nFor this life and no more:\nNo, in the resurrection morn\nThey must have weal or woe.\n4. Can any think that God should take\nThat pains, to form a man\nSo like himself, only to make\nHim here a moment stand?\n5. Or that he should make such ado,\nBy justice, and by grace;\nBy prophets and apostles too,\nThat men might see his face?\n6. Or that the promise he hath made,\nAlso the threatenings great,\nShould in a moment end and fade?\nO! no, this is a cheat.\n7. Besides, who is so mad, or worse,\nTo think that Christ should come\nFrom glory, to be made a curse,\nAnd that in sinners' room,\n8. If nothing should by us be had\nWhen we are gone from hence,\nBut vanities, while here? O mad\nAnd foolish confidence.\n9. Again, shall God, who is the truth,\nSay there is heaven and hell\nAnd shall men play that trick of youth\nTo say, But who can tell?\n10. Shall he that keeps his promise sure\nIn things both low and small,\nYet break it like a man impure,\nIn matters great'st of all?\n11. O, let all tremble at that thought,\nThat puts on God the lie,\nThat saith men shall turn unto nought\nWhen they be sick and die.\n12. Alas, death is but as the door\nThrough which all men do pass,\nTo that which they for evermore\nShall have by wrath or grace.\n13. Let all therefore that read my lines,\nApply them to the heart:\nYea, let them read, and turn betimes,\nAnd get the better part.\n14. Mind therefore what I treat on here,\nYea, mind and weigh it well;\n'Tis death and judgment, and a clear\nDiscourse of heaven and hell.\n\n\nOF DEATH\n\n1. Death, as a king rampant and stout\nThe world he dare engage;\nHe conquers all, yea, and doth rout\nThe great, strong, wise, and sage.\n2. No king so great, nor prince so strong,\nBut death can make to yield,\nYea, bind and lay them all along,\nAnd make them quit the field.\n3. Where are the victors of the world,\nWith all their men of might?\nThose that together kingdoms hurl'd,\nBy death are put to flight.\n4. How feeble is the strongest hand,\nWhen death begins to gripe!\nThe giant now leaves off to stand,\nMuch less withstand and fight.\n5. The man that hath a lion's face\nMust here give place and bend,\nYea, though his bones were bars of brass,\n'Tis vain here to contend.\n6. Submit he must to feeble ones,\nTo worms who will enclose\nHis skin and flesh, sinews and bones,\nAnd will thereof dispose\n7. Among themselves, as merchants do\nThe prizes they have got;\nOr as the soldiers give unto\nEach man the share and lot,\n8. Which they by dint of sword have won,\nFrom their most daring foe;\nWhile he lies by as still as stone,\nNot knowing what they do.\n9. Beauty death turns to rottenness,\nAnd youth to wrinkled face;\nThe witty he brings to distress,\nAnd wantons to disgrace.\n10. The wild he tames, and spoils the mirth\nOf all that wanton are,\nHe takes the worldling from his worth,\nAnd poor man from his care.\n11. Death favours none, he lays at all,\nOf all sorts and degree;\nBoth old and young, both great and small,\nRich, poor, and bound, and free.\n12. No fawning words will flatter him,\nNor threat'nings make him start;\nHe favours none for worth or kin,\nAll must taste of his dart.\n13. What shall I say? the graves declare\nThat death shall conquer all;\nThere lie the skulls, dust, bones, and there\nThe mighty daily fall.\n14. The very looks of death are grim\nAnd ghastly to behold;\nYea, though but in a dead man's skin,\nWhen he is gone and cold.\n15. How 'fraid are some of dead men's beds,\nAnd others of their bones;\nThey neither care to see their heads,\nNor yet to hear their groans.\n16. Now all these things are but the shade\nAnd badges of his coat;[3]\nThe glass that runs, the scythe and spade,\nThough weapons more remote:\n17. Yet such as make poor mortals shrink\nAnd fear, when they are told,\nThese things are signs that they must drink\nWith death; O then how cold.\n18. It strikes them to the heart! how do\nThey study it to shun!\nIndeed who can bear up, and who\nCan from these shakings run?\n19. But how much more then when he comes\nTo grapple with thy heart;\nTo bind with thread thy toes and thumbs,[4]\nAnd fetch thee in his cart?\n20. Then will he cut thy silver cord,\nAnd break thy golden bowl;\nYea, break that pitcher which the Lord\nMade cabin for thy soul.\n21. Thine eyes, that now are quick of sight,\nShall then no way espy\nHow to escape this doleful plight,\nFor death will make thee die.\n22. Those legs that now can nimbly run,\nShall then with faintness fail\nTo take one step, death's dart to shun,\nWhen he doth thee assail.\n23. That tongue that now can boast and brag\nShall then by death be tied\nSo fast, as not to speak or wag,\nThough death lies by thy side.\n24. Thou that didst once incline thine ear\nUnto the song and tale,\nShall only now death's message hear,\nWhile he, with face most pale,\n25. Doth reason with thee how thy days\nHath hitherto been spent;\nAnd what have been thy deeds and ways,\nSince God thee time hath lent.\n26. Then will he so begin to tear\nThy body from thy soul,\nAnd both from life, if now thy care\nBe not on grace to roll.\n27. Death puts on things another face\nThan we in health do see:\nSin, Satan, hell, death, life and grace\nNow great and weighty be.\n28. Yea, now the sick man's eye is set\nUpon a world to come:\nHe also knows too without let[5]\nThat there must be his home.\n29. Either in joy, in bliss and light,\nOr sorrow, woe, and grief;\nEither with Christ and saints in white,\nOr fiends, without relief.\n30. But, O! the sad estate that then\nThey will be in that die\nBoth void of grace and life! poor men!\nHow will they fear and cry.\n31. Ha! live I may not, though I would\nFor life give more than all;\nAnd die I dare not, though I should\nThe world gain by my fall.\n32. No, here he must no longer stay,\nHe feels his life run out,\nHis night is come, also the day\nThat makes him fear and doubt.\n33. He feels his very vitals die,\nAll waxeth pale and wan;\nNay, worse, he fears to misery\nHe shortly must be gone.\n34. Death doth already strike his heart\nWith his most fearful sting\nOf guilt, which makes his conscience start,\nAnd quake at every thing.\n35. Yea, as his body doth decay\nBy a contagious grief,\nSo his poor soul doth faint away\nWithout hope or relief.\n36. Thus while the man is in this scare,\nDeath doth still at him lay;\nLive, die, sink, swim, fall foul or fair,[6]\nDeath still holds on his way.\n37. Still pulling of him from his place,\nFull sore against his mind;\nDeath like a sprite stares in his face,\nAnd doth with links him bind.\n38. And carries him into his den,\nIn darkness there to lie,\nAmong the swarms of wicked men\nIn grief eternally.\n39. For only he that God doth fear\nWill now be counted wise:\nYea, he that feareth him while here,\nHe only wins the prize.\n40. 'Tis he that shall by angels be\nAttended to that bliss\nThat angels have; for he, O he,\nOf glory shall not miss.\n41. Those weapons and those instruments\nOf death, that others fright:\nThose dreadful fears and discontents\nThat brings on some that night.\n42. That never more shall have a day,\nBrings this man to that rest\nWhich none can win but only they\nWhom God hath called and blest\n43. With the first fruits of saving grace,\nWith faith, hope, love, and fear\nHim to offend; this man his face\nIn visions high and clear,\n44. Shall in that light which no eye can\nApproach unto, behold\nThe rays and beams of glory, and\nFind there his name enroll'd,\n45. Among those glittering starts of light\nThat Christ still holdeth fast\nIn his right hand with all his might,\nUntil that danger's past,\n46. That shakes the world, and most hath dropt\nInto grief and distress,\nO blessed then is he that's wrapt\nIn Christ his righteousness.\n47. This is the man death cannot kill,\nFor he hath put on arms;\nHim sin nor Satan hath not skill\nTo hurt with all their charms.\n48. A helmet on his head doth stand,\nA breastplate on his heart:\nA shield also is in his hand,\nThat blunteth every dart.\n49. Truth girds him round the reins, also\nHis sword is on his thigh;\nHis feet in shoes of peace do go\nThe ways of purity.\n50. His heart it groaneth to the Lord,\nWho hears him at his call,\nAnd doth him help and strength afford,\nWherewith he conquers all.\n51. Thus fortified, he keeps the field\nWhile death is gone and fled;\nAnd then lies down upon his shield\nTill Christ doth raise the dead.\n\n\nOF JUDGMENT.\n\n1. As 'tis appointed men should die,\nSo judgment is the next\nThat meets them most assuredly;\nFor so saith holy text.\n2. Wherefore of judgment I shall now\nInform you what I may,\nThat you may see what 'tis, and how\n'Twill be with men that day.\n3. This world it hath a time to stand,\nWhich time when ended, then\nWill issue judgment out of hand\nUpon all sorts of men.\n4. The Judge we find, in God's record,\nThe Son of man, for he\nBy God's appointment is made Lord\nAnd Judge of all that be.\n5. Wherefore this Son of man shall come\nAt last to count with all,\nAnd unto them shall give just doom,\nWhether they stand or fall.\n6. Behold ye now the majesty\nAnd state that shall attend\nThis Lord, this Judge, and Justice high\nWhen he doth now descend.\n7. He comes with head as white as snow,\nWith eyes like flames of fire;\nIn justice clad from top to toe,\nMost glorious in attire.\n8. His face is filled with gravity;\nHis tongue is like a sword;\nHis presence awes both stout and high,\nThe world shakes at his word.\n9. He comes in flaming fire, and\nWith angels clear and bright,\nEach with a trumpet in his hand,\nClothed in shining white.\n10. The trump of God sounds in the air,\nThe dead do hear his voice;\nThe living too run here and there,\nWho made not him their choice.\n11. Thus to his place he doth repair,\nAppointed for his throne,\nWhere he will sit to judge, and where\nHe'll count with every one.\n12. Angels attending on his hand\nBy thousands on a row;\nYea, thousand thousands by him stand,\nAnd at his beck do go.\n13. Thus being set, the books do ope\nIn which all crimes are writ.\nAll virtues, too, of faith and hope,\nOf love; and every whit\n14. Of all that man hath done or said,\nOr did intend to do;\nWhether they sinn'd, or were afraid\nEvil to come into.\n15. Before this bar each sinner now\nIn person must appear;\nUnder his judgment there to bow\nWith trembling and with fear:\n16. Within whose breast a witness then\nWill certainly arise,\nThat to each charge will say Amen,\nWhile they seek and devise\n17. To shun the sentence which the Lord\nAgainst them then will read,\nOut of the books of God's record,\nWith majesty and dread.\n18. But every heart shall opened be\nBefore this judge most high;\nYea, every thought to judgment he\nWill bring assuredly.\n19. And every word and action, too,\nHe there will manifest;\nYea, all that ever thou didst do,\nOr keep within thy breast,\n20. Shall then be seen and laid before\nThe world, that then will stand\nTo see thy judge open ev'ry sore,\nAnd all thy evils scann'd.\n21. Weighing each sin and wickedness\nWith so much equity,\nProportioning of thy distress\nAnd woful misery.\n22. With so much justice, doing right,\nThat thou thyself shalt say,\nMy sins have brought me to this plight,\nI threw myself away.\n23. Into that gulph my sins have brought\nMe justly to possess,\nFor which I blame not Christ, I wrought\nIt out by wickedness.\n24. But O! how willingly would these\nThat thus in judgment be,\nIf that they might have help or ease,\nUnto the mountains flee.\n25. They would rejoice if that they might\nBut underneath them creep,\nTo hide them from revenging right,\nFor fear of which they weep.\n26. But all in vain, the mountains then\nWill all be fled and gone;\nNo shelter will be found for men\nThat now are left alone.\n27. For succour they did not regard\nWhen Christ by grace did call\nTo them, therefore they are not heard,\nNo mountains on them fall.\n28. Before this Judge no one shall shroud\nHimself, under pretence\nOf knowledge, which hath made him proud,\nNor seeming penitence.\n29. No high profession here can stand,\nUnless sincerity\nHath been therewith commixed, and\nBrought forth simplicity.[7]\n30. No mask nor vizor here can hide\nThe heart that rotten is;\nAll cloaks now must be laid aside,\nNo sinner must have bliss.\n31. Though most approve of thee, and count\nThee upright in thy heart;\nYea, though preferred and made surmount\nMost men to act thy part,\n32. In treading where the godly trod,\nAs to an outward show;\nYet this hold still, the grace of God\nTakes hold on but a few,\n33. So as to make them truly such\nAs then shall stand before\nThis Judge with gladness; this is much\nYet true for evermore.\n34. The tree of life this paradise\nDoth always beautify,\n'Cause of our health it is the rise\nAnd perpetuity.\n35. Here stands the golden throne of grace\nFrom out of which do run\nThose crystal streams that make this place\nFar brighter than the sun.\n36. Here stands mount Zion with her king.\nJerusalem above,\nThat holy and delightful thing,\nSo beautified with love.\n37. That, as a mother succours those\nWhich of her body be,\nSo she far more, all such as close\nIn with her Lord; and she\n38. Her grace, her everlasting doors\nWill open wide unto\nThem all, with welcome, welcome, poor,\nRich, bond, free, high and low,\n39. Unto the kingdom which our Lord\nAppointed hath for all\nThat hath his name and word ador'd;\nBecause he did them call\n40. Unto that work, which also they\nSincerely did fulfil,\nNot shunning always to obey\nHis gracious holy will.\n41. Besides, this much doth beautify\nThis goodly paradise,\nThat from all quarters, constantly,\nWhole thousands as the price\n42. Of precious blood, do here arrive;\nAs safe escaping all,\nSin, hell, and satan did contrive\nTo bring them into thrall.\n43. Each telling his deliverance\nI' th' open face of heaven;\nStill calling to remembrance\nHow fiercely they were driven\n44. By deadly foe, who did pursue\nAs swift as eagles fly;\nWhich if thou have not, down thou must\nWith those that then shall die\nThe second death, and be accurs'd\nOf God. For certainly,\n45. The truth of grace shall only here\nWithout a blush be bold\nTo stand, whilst others quake and fear,\nAnd dare not once behold.\n46. That heart that here was right for God\nShall there be comforted;\nBut those that evil ways have trod,\nShall then hang down the head.\n47. As sore confounded with the guilt\nThat now upon them lies,\nBecause they did delight in filth\nAnd beastly vanities.\n48. Or else because they did deceive\nWith hypocritical\nDisguises, their own souls, and leave\nOr shun that best of all\n49. Approved word of righteousness,\nThey were invited to\nEmbrace, therefore they no access\nNow to him have, but woe.\n50. For every one must now receive\nAccording to their ways;\nThey that unto the Lord did cleave,\nThe everlasting joys.\n51. Those that did die in wickedness,\nTo execution sent,\nThere still to grapple with distress,\nWhich nothing can prevent.\n52. Of which two states I next shall write,\nWherefore I pray give ear,\nAnd to them bend with all our might\nYour heart with filial fear.\n\n\nOF HEAVEN.\n\n1. Heaven is a place, also a state,\nIt doth all things excel,\nNo man can fully it relate,\nNor of its glory tell.\n2. God made it for his residence,\nTo sit on as a throne,\nWhich shows to us the excellence\nWhereby it may be known.\n3. Doubtless the fabric that was built\nFor this so great a king,\nMust needs surprise thee, if thou wilt\nBut duly mind the thing.\n4. If all that build do build to suit\nThe glory of their state,\nWhat orator, though most acute,\nCan fully heaven relate?\n5. If palaces that princes build,\nWhich yet are made of clay,\nDo so amaze when much beheld,\nOf heaven what shall we say?\n6. It is the high and holy place;\nNo moth can there annoy,\nNor make to fade that goodly grace\nThat saints shall there enjoy.\n7. Mansions for glory and for rest\nDo there prepared stand;\nBuildings eternal for the blest\nAre there provided, and\n8. The glory and the comeliness\nBy deepest thought none may\nWith heart or mouth fully express,\nNor can before that day.\n9. These heav'ns we see, be as a scroll,\nOr garment folded up,\nBefore they do together roll,\nAnd we call'd in to sup.\n10. There with the king, the bridegroom, and\nBy him are led into\nHis palace chambers, there to stand\nWith his prospect to our view.\n11. And taste and smell, and be inflam'd,\nAnd ravished to see\nThe buildings he hath for us fram'd,\nHow full of heaven they be.\n12. Its state also is marvellous,\nFor beauty to behold;\nAll goodness there is plenteous,\nAnd better far than gold.\n13. Adorn'd with grace and righteousness,\nWhile fragrant scents of love\nO'erflow with everlasting bliss,\nAll that do dwell above.\n14. The heavenly majesty, whose face\nDoth far exceed the sun,\nWill there cast forth its rays of grace\nAfter this world is done.\n15. Which rays and beams will so possess\nAll things that there shall dwell,\nWith so much glory, light, and bliss,\nThat none can think or tell.\n16. That wisdom which doth order all\nShall there be fully shown;\nThat strength that bears the world there shall\nBy every one be known.\n17. That holiness and sanctity\nWhich doth all thought surpass,\nShall there in present purity\nOutshine the crystal glass.\n18. The beauty and the comeliness\nOf this Almighty shall\nMake amiable with lasting bliss\nThose he thereto shall call.\n19. The presence of this God will be\nEternal life in all,\nAnd health and gladness, while we see\nThy face, O immortal!\n20. Here will the Lord make clear and plain\nHow sweetly did agree\nHis attributes, when Christ was slain\nOur Saviour to be.\n21. How wisdom did find out the way,\nHow strength did make him stand,\nHow holiness did bear the sway,\nAnd answer just demand.\n22. How all these attributes did bend\nThemselves to work our life,\nThrough the Christ whom God did send\nTo save us by his might.\n23. All this will sparkle in our eye\nWithin the holy place,\nAnd greatly raise our melody,\nAnd flow our hearts with grace.\n24. The largest thought that can arise\nWithin the widest heart\nShall then be filled with surprize,\nAnd pleas'd in every part.\n25. All mysteries shall here be seen,\nAnd every knot, unty'd;\nElecting love, that hid hath been,\nShall shine on every side.\n26. The God of glory here will be\nThe life of every one;\nWhose goodly attributes shall we\nPossess them as our own.\n27. By wisdom we all things shall know,\nBy light all things shall see,\nBy strength, too, all things we shall do,\nWhen we in glory be.\n28. The Holy Lamb of God, also,\nWho for our sakes did die,\nThe holy ones of God shall know,\nAnd that most perfectly.\n29. Those small and short discoveries\nThat we have of him here,\nWill there be seen with open eyes,\nIn visions full and clear.\n30. Those many thousand acts of grace\nThat here we feel and find,\nShall there be real with open face\nUpon his heart most kind.\n31. There he will show us how he was\nOur prophet, priest, and king;\nAnd how he did maintain our cause,\nAnd us to glory bring.\n32. There we shall see how he was touch'd\nWith all our grief and pain\n(As in his word he hath avouch'd),\nWhen we with him shall reign;\n33. He'll show us, also, how he did\nMaintain our faith and love,\nAnd why his face sometimes he hid\nFrom us, who are his dove;\n34. These tempting times that here we have,\nWe there shall see were good;\nAlso that hidden strength he gave,\nThe purchase of his blood.\n35. That he should stand for us before\nHis Father, thus we read.\nBut then shall see, and shall adore\nHim for his gracious deed.\n36. Though we are vile, he without shame\nBefore the angels all\nLays out his strength, his worth, and name,\nFor us, who are in thrall.\n37. This is he who was mock'd and beat,\nSpit on, and crown'd with thorns;\nWho for us had a bloody sweat,\nWhose heart was broke with scorns.\n38. 'Tis he who stands so much our friend,\nAs shortly we shall see,\nWith open face, world without end,\nAnd in his presence be.\n39. That head that once was crown'd with thorns,\nShall now with glory shine;\nThat heart that broken was with scorns,\nShall flow with life divine;\n40. That man that here met with disgrace,\nWe there shall see so bright;\nThat angels can't behold his face\nFor its exceeding light.\n41. What gladness will possess our heart\nWhen we shall see these things!\nWhat light and life, in every part,\nWill rise like lasting springs!\n42. O blessed face and holy grace,\nWhen shall we see this day?\nLord, fetch us to this goodly place\nWe humbly do thee pray.\n43. Next to this Lamb we shall behold\nAll saints, both more and less,\nWith whit'ned robes in glory roll'd,\n'Cause him they did confess.\n44. Each walking in his righteousness\nWith shining crowns of gold,\nTriumphing still in heav'nly bliss,\nAmazing to behold.\n45. Each person for his majesty\nDoth represent a king;\nYea, angel-like for dignity,\nAnd seraphims that sing.\n46. Each motion of their mind, and so\nEach twinkling of their eye;\nEach word they speak, and step they go,\nIt is in purity.\n47. Immortal are they every one,\nWrapt up in health and light,\nMortality from them is gone,\nWeakness is turn'd to might.\n48. The stars are not so clear as they,\nThey equalize the sun;\nTheir glory shines to perfect day,\nWhich day will ne'er be done.\n49. No sorrow can them now annoy,\nNor weakness, grief or pain;\nNo faintness can abate their joy,\nThey now in life do reign.\n50. They shall not there, as here, be vex'd\nWith Satan, men, or sin;\nNor with their wicked hearts perplex'd,\nThe heavens have cop'd[8] them in.\n51. Thus, as they shine in their estate,\nSo, too, in their degree;\nWhich is most goodly to relate,\nAnd ravishing to see.\n52. The majesty whom they adore,\nDoth them in wisdom place\nUpon the thrones, and that before\nThe angels, to their grace.\n53. The saints of the Old Testament,\nFull right to their degree;\nLikewise the New, in excellent\nMagnificency be.\n54. Each one his badge of glory wears,\nAccording to his place;\nAccording as was his affairs\nHere, in the time of grace.\n55. Some on the right hand of the Lamb,\nLikewise some on the left,\nWith robes and golden chains do stand\nMost grave, most sage, and deft.[9]\n56. The martyr here is known from him\nWho peaceably did die,\nBoth by the place he sitteth in,\nAnd by his dignity.\n57. Each father, saint, and prophet shall,\nAccording to his worth,\nEnjoy the honour of his call,\nAnd plainly hold it forth.\n58. Those bodies which sometimes were torn,\nAnd bones that broken were\nFor God's word; he doth now adorn\nWith health and glory fair.\n59. Thus, when in heav'nly harmony\nThese blessed saints appear,\nAdorn'd with grace and majesty,\nWhat gladness will be there!\n60. The light, and grace, and countenance,\nThe least of these shall have,\nWill so with terror them advance,\nAnd make their face so grave,\n61. That at them all the world will shake,\nWhen they lift up their head;\nPrinces and kings will at them quake,\nAnd fall before them dead.\n62. This shall we see, thus shall we be,\nO would the day were come,\nLord Jesus take us up to thee,\nTo this desired home.\n63. Angels also we shall behold,\nWhen we on high ascend,\nEach shining like to men of gold,\nAnd on the Lord attend.\n64. These goodly creatures, full of grace,\nShall stand about the throne,\nEach one with lightning in his face,\nAnd shall to us be known.\n65. These cherubims with one accord\nShall cry continually,\nAh, holy, holy, holy, Lord,\nAnd heavenly majesty.\n66. These will us in their arms embrace,\nAnd welcome us to rest,\nAnd joy to see us clad with grace,\nAnd of the heavens possess'd.\n67. This we shall hear, this we shall see,\nWhile raptures take us up,\nWhen we with blessed Jesus be,\nAnd at his table sup.\n68. Oh shining angels! what, must we\nWith you lift up our voice?\nWe must; and with you ever be,\nAnd with you must rejoice.\n69. Our friends that lived godly here,\nShall there be found again;\nThe wife, the child, and father dear,\nWith others of our train.\n70. Each one down to the foot in white,\nFill'd to the brim with grace,\nWalking among the saints in light,\nWith glad and joyful face.\n71. Those God did use us to convert,\nWe there with joy shall meet,\nAnd jointly shall, with all our heart,\nIn life each other greet.\n72. A crown to them we then shall be,\nA glory and a joy;\nAnd that before the Lord, when he\nThe world comes to destroy.\n73. This is the place, this is the state,\nOf all that fear the Lord;\nWhich men nor angels may relate\nWith tongue, or pen, or word.\n74. No night is here, for to eclipse\nIts spangling rays so bright;\nNor doubt, nor fear to shut the lips,\nOf those within this light.\n75. The strings of music here are tun'd\nFor heavenly harmony,\nAnd every spirit here perfum'd\nWith perfect sanctity.\n76. Here runs the crystal streams of life,\nQuite through all our veins.\nAnd here by love we do unite\nWith glory's golden chains.\n77. Now that which sweet'neth all will be\nThe lasting of this state;\nThis heightens all we hear or see\nTo a transcendant rate.\n78. For should the saints enjoy all this\nBut for a certain time,\nO, how would they their mark then miss,\nAnd at this thing repine?\n79. Yea, 'tis not possible that they\nWho then shall dwell on high,\nShould be content, unless they may\nDwell there eternally.\n80. A thought of parting with this place\nWould bitter all their sweet,\nAnd darkness put upon the face\nOf all they there do meet.\n81. But far from this the saints shall be,\nTheir portion is the Lord,\nWhose face for ever they shall see,\nAs saith the holy word.\n82. And that with everlasting peace,\nJoy, and felicity,\nFrom this time forth they shall increase\nUnto eternity.\n\n\nOF HELL, AND THE ESTATE\nOF THOSE THAT PERISH.\n\n1. Thus, having show'd you what I see\nOf heaven, I now will tell\nYou also, after search, what be\nThe damned wights of hell.\n2. And O, that they who read my lines\nWould ponder soberly,\nAnd lay to heart such things betimes\nAs touch eternity.\n3. The sleepy sinner little thinks\nWhat sorrows will abound\nWithin him, when upon the brinks\nOf Tophet he is found.\n4. Hell is beyond all though a state\nSo doubtful[10] and forlorn,\nSo fearful, that none can relate\nThe pangs that there are born.\n5. God will exclude them utterly\nFrom his most blessed face,\nAnd them involve in misery,\nIn shame, and in disgrace.\n6. God is the fountain of all bliss,\nOf life, of light, and peace;\nThey then must needs be comfortless\nWho are depriv'd of these.\n7. Instead of life, a living death\nWill there in all be found.\nDyings will be in every breath,\nThus sorrow will abound.\n8. No light, but darkness here doth dwell;\nNo peace, but horror strange:\nThe fearful damning wights[11] of hell\nIn all will make this change.\n9. To many things the damned's woe\nIs liked in the word,\nAnd that because no one can show\nThe vengeance of the Lord.\n10. Unto a dreadful burning lake,\nAll on a fiery flame,\nHell is compared, for to make\nAll understand the same.\n11. A burning lake, a furnace hot,\nA burning oven, too,\nMust be the portion, share, and lot,\nOf those which evil sow.\n12. This plainly shows the burning heat\nWith which it will oppress\nAll hearts, and will like burnings eat\nTheir souls with sore distress.\n13. This burning lake, it is God's wrath\nIncensed by the sin\nOf those who do reject his path,\nAnd wicked ways walk in.\n14. Which wrath will so perplex all parts\nOf body and of soul,\nAs if up to the very hearts\nIn burnings they did roll.\n15. Again, to show the stinking state\nOf this so sad a case,\nLike burning brimstone God doth make\nThe hidings of his face.\n16. And truly as the steam, and smoke,\nAnd flames of brimstone smell,\nTo blind the eyes, and stomach choke,\nSo are the pangs of hell.\n17. To see a sea of brimstone burn,\nWho would it not affright?\nBut they whom God to hell doth turn\nAre in most woful plight.\n18. This burning cannot quenched be,\nNo, not with tears of blood;\nNo mournful groans in misery\nWill here do any good.\n19. O damned men! this is your fate,\nThe day of grace is done,\nRepentance now doth come too late,\nMercy is fled and gone.\n20. Your groans and cries they sooner should\nHave sounded in mine ears,\nIf grace you would have had, or would\nHave me regard your tears.\n21. Me you offended with your sin,\nInstructions you did slight,\nYour sins against my law hath been,\nJustice shall have his right.\n22. I gave my Son to do you good,\nI gave you space and time\nWith him to close, which you withstood,\nAnd did with hell combine.\n23. Justice against you now is set,\nWhich you cannot appease;\nEternal justice doth you let\nFrom either life or ease.\n24. Thus he that to this place doth come\nMay groan, and sigh, and weep;\nBut sin hath made that place his home,\nAnd there it will him keep.\n25. Wherefore, hell in another place\nIs call'd a prison too,\nAnd all to show the evil case\nOf all sin doth undo.\n26. Which prison, with its locks and bars\nOf God's lasting decree,\nWill hold them fast; O how this mars\nAll thought of being free!\n27. Out at these brazen bars they may\nThe saints in glory see;\nBut this will not their grief allay,\nBut to them torment be.\n28. Thus they in this infernal cave\nWill now be holden fast\nFrom heavenly freedom, though they crave,\nOf it they may not taste.\n29. The chains that darkness on them hangs\nStill ratt'ling in their ears,\nCreates within them heavy pangs,\nAnd still augments their fears.\n30. Thus hopeless of all remedy,\nThey dyingly do sink\nInto the jaws of misery,\nAnd seas of sorrow drink.\n31. For being cop'd[12] on every side\nWith helplessness and grief,\nHeadlong into despair they slide\nBereft of all relief.\n32. Therefore this hell is called a pit,\nPrepared for those that die\nThe second death, a term most fit\nTo show their misery.\n33. A pit that's bottomless is this,\nA gulf of grief and woe,\nA dungeon which they cannot miss,\nThat will themselves undo.\n34. Thus without stay they always sink,\nThus fainting still they fail,\nDespair they up like water drink,\nThese prisoners have no bail.\n35. Here meets them now that worm that gnaws,\nAnd plucks their bowels out,\nThe pit, too, on them shuts her jaws;\nThis dreadful is, no doubt.\n36. This ghastly worm is guilt for sin,\nWhich on the conscience feeds,\nWith vipers' teeth, both sharp and keen,\nWhereat it sorely bleeds.\n37. This worm is fed by memory,\nWhich strictly brings to mind,\nAll things done in prosperity,\nAs we in Scripture find.\n38. No word, nor thought, nor act they did,\nBut now is set in sight,\nNot one of them can now be hid,\nMemory gives them light.\n39. On which the understanding still\nWill judge, and sentence pass,\nThis kills the mind, and wounds the will,\nAlas, alas, alas!\n40. O, conscience is the slaughter shop,\nThere hangs the axe and knife,\n'Tis there the worm makes all things hot,\nAnd wearies out the life.\n41. Here, then, is execution done\nOn body and on soul;\nFor conscience will be brib'd of none,\nBut gives to all their dole.\n42. This worm, 'tis said, shall never die,\nBut in the belly be\nOf all that in the flames shall lie,\nO dreadful sight to see!\n43. This worm now needs must in them live,\nFor sin will still be there,\nAnd guilt, for God will not forgive,\nNor Christ their burden bear.\n44. But take from them all help and stay,\nAnd leave them to despair,\nWhich feeds upon them night and day,\nThis is the damned's share.\n45. Now will confusion so possess\nThese monuments of ire,\nAnd so confound them with distress,\nAnd trouble their desire.\n46. That what to think, or what to do,\nOr where to lay their head,\nThey know not; 'tis the damned's woe\nTo live, and yet be dead.\n47. These cast-aways would fain have life,\nBut know, they never shall,\nThey would forget their dreadful plight,\nBut that sticks fast'st of all.\n48. God, Christ, and heaven, they know are best,\nYet dare not on them think,\nThe saints they know in joys do rest,\nWhile they their tears do drink.\n49. They cry alas, but all in vain,\nThey stick fast in the mire,\nThey would be rid of present pain,\nYet set themselves on fire.\n50. Darkness is their perplexity,\nYet do they hate the light,\nThey always see their misery,\nYet are themselves all night.\n51. They are all dead, yet live they do,\nYet neither live nor die.\nThey die to weal, and live to woe,\nThis is their misery.\n52. Amidst all this so great a scare\nThat here I do relate,\nAnother falleth to their share\nIn this their sad estate.\n53. The legions of infernal fiends\nThen with them needs must be,\nA just reward for all their pains,\nThis they shall feel and see.\n54. With yellings, howlings, shrieks, and cries,\nAnd other doleful noise,\nWith trembling hearts and failing eyes,\nThese are their hellish joys.\n55. These angels black they would obey,\nAnd serve with greedy mind,\nAnd take delight to go astray,\nThat pleasure they might find.\n56. Which pleasure now like poison turns\nTheir joy to heaviness;\nYea, like the gall of asps it burns,\nAnd doth them sore oppress\n57. Now is the joy they lived in\nAll turned to brinish tears,\nAnd resolute attempts to sin\nTurn'd into hellish fears.\n58. The floods run trickling down their face,\nTheir hearts do prick and ache,\nWhile they lament their woful case,\nTheir loins totter and shake.\n59. O wetted cheeks, with bleared eyes,\nHow fully do you show\nThe pangs that in their bosom lies,\nAnd grief they undergo!\n60. Their dolour in their bitterness\nSo greatly they bemoan,\nThat hell itself this to express\nDoth echo with their groan.\n61. Thus broiling on the burning grates,\nThey now to wailing go,\nAnd say of those unhappy fates\nThat did them thus undo.\n62. Alas, my grief! hard hap had I\nThose dolours here to find,\nA living death, in hell I lie,\nInvolv'd with grief of mind.\n63. I once was fair for light and grace,\nMy days were long and good;\nI lived in a blessed place\nWhere was most heav'nly food.\n64. But wretch I am, I slighted life,\nI chose in death to live;\nO, for these days now, if I might,\nTen thousand worlds would give.\n65. What time had I to pray and read,\nWhat time to hear the word!\nWhat means to help me at my need,\nDid God to me afford!\n66. Examples, too, of piety\nI every day did see,\nBut they abuse and slight did I,\nO, woe be unto me.\n67. I now remember how my friend\nReproved me of vice,\nAnd bid me mind my latter end,\nBoth once, and twice, and thrice.\n68. But O, deluded man, I did\nMy back upon him turn;\nEternal life I did not heed,\nFor which I now do mourn.\n69. Ah, golden time, I did thee spend\nIn sin and idleness,\nAh, health and wealth, I did you lend\nTo bring me to distress.\n70. My feet to evil I let run,\nAnd tongue of folly talk;\nMy eyes to vanity hath gone,\nThus did I vainly walk.\n71. I did as greatly toil and strain\nMyself with sin to please,\nAs if that everlasting grain\nCould have been found in these.\n72. But nothing, nothing have I found\nBut weeping, and alas,\nAnd sorrow, which doth now surround\nMe, and augment my cross.\n73. Ah, bleeding conscience, how did I\nThee check when thou didst tell\nMe of my faults, for which I lie\nDead while I live in hell.\n74. I took thee for some peevish foe,\nWhen thou didst me accuse,\nTherefore I did thee buffet so,\nAnd counsel did refuse.\n75. Thou often didst me tidings bring,\nHow God did me dislike,\nBecause I took delight in sin,\nBut I thy news did slight.\n76. Ah, Mind, why didst thou do those things\nThat now do work my woe?\nAh, Will, why was thou thus inclin'd\nMe ever to undo?\n77. My senses, how were you beguil'd\nWhen you said sin was good?\nIt hath in all parts me defil'd,\nAnd drown'd me like a flood.\n78. Ah, that I now a being have,\nIn sorrow and in pain;\nMother, would you had been my grave,\nBut this I wish in vain.\n79. Had I been made a cockatrice,\nA toad, or such-like thing;[13]\nYea, had I been made snow or ice,\nThen had I had no sin;\n80. A block, a stock, a stone, or clot,\nIs happier than I;\nFor they know neither cold nor hot,\nTo live nor yet to die.\n81. I envy now the happiness\nOf those that are in light,\nI hate the very name of bliss,\n'Cause I have there no right.\n82. I grieve to see that others are\nIn glory, life, and well,\nWithout all fear, or dread, or care,\nWhile I am racked in hell.\n83. Thus will these souls with watery eyes,\nAnd hacking of their teeth,\nWith wringing hands, and fearful cries,\nExpostulate their grief.\n84. O set their teeth they will, and gnash,\nAnd gnaw for very pain,\nWhile as with scorpions God doth lash\nThem for their life so vain.\n85. Again, still as they in this muse,\nAre feeding on the fire,\nTo mind there comes yet other news,\nTo screw their torments higher.\n86. Which is the length of this estate,\nWhere they at present lie;\nWhich in a word I thus relate,\n'Tis to eternity.\n87. This thought now is so firmly fix'd\nIn all that comes to mind,\nAnd also is so strongly mix'd\nWith wrath of every kind.\n88. So that whatever they do know,\nOr see, or think, or feel,\nFor ever still doth strike them through\nAs with a bar of steel.\n89. For EVER shineth in the fire,\nEVER is on the chains;\n'Tis also in the pit of ire,\nAnd tastes in all their pains.\n90. For ever separate from God,\nFrom peace, and life, and rest;\nFor ever underneath the rod\nThat vengeance liketh best.\n91. O ever, ever, this will drown'd\nThem quite and make them cry,\nWe never shall get o'er thy bound,\nO, great eternity!\n92. They sooner now the stars may count\nThan lose these dismal bands;\nOr see to what the motes[14] among\nOr number up the sands.\n93. Then see an end of this their woe,\nWhich now for sin they have;\nO wantons, take heed what you do,\nSin will you never save.\n94. They sooner may drink up the sea,\nThan shake off these their fears;\nOr make another in one day\nAs big with brinish tears;\n95. Than put an end to misery,\nIn which they now do roar,\nOr help themselves; no, they must cry,\nAlas, for evermore.\n96. When years by thousands on a heap\nAre passed o'er their head;\nYet still the fruits of sin they reap\nAmong the ghostly dead.\n97. Yea, when they have time out of mind\nBe in this case so ill,\nFor EVER, EVER is behind[15]\nYet for them to fulfill.\n\n\n\n\n\n\nEBAL AND GERIZZIM,\n\nOR\n\nTHE BLESSING AND THE\nCURSE:\n\nBEING A SHORT EXHORTATION\nTO SINNERS, BY THE MERCY\nAND SEVERITY OF GOD.\n\n\n\n\nFROM MOUNT GERIZZIM.\n\nBesides what I said of the Four Last Things,\nAnd of the weal and woe that from them springs;\nAn after-word still runneth in my mind,\nWhich I shall here expose unto that wind\nThat may it blow into that very hand\nThat needs it. Also that it may be scann'd\nWith greatest soberness, shall be my prayer,\nAs well as diligence and godly care;\nSo to present it unto public view,\nThat only truth and peace may thence ensue.\n    My talk shall be of that amazing love\nOf God we read of; which, that it may prove,\nBy its engaging arguments to save\nThee, I shall lay out that poor help I have\nThee to entice; that thou wouldst dearly fall\nIn love with thy salvation, and with all\nThat doth thereto concur, that thou mayst be\nAs blessed as the Blessed can make thee,\nNot only here but in the world to come,\nIn bliss, which, I pray God, may be thy home.\n    But first, I would advise thee to bethink\nThyself, how sin hath laid thee at the brink\nOf hell, where thou art lulled fast asleep\nIn Satan's arms, who also will thee keep\nAs senseless and secure as e'er he may,\nLest thou shouldst wake, and see't, and run away\nUnto that Jesus, whom the Father sent\nInto the world, for this cause and intent,\nThat such as thou, from such a thrall as this\nMight'st be released, and made heir of bliss.\nNow that thou may'st awake, the danger fly,\nAnd so escape the death that others die,\nCome, let me set my trumpet to thine ear,\nBe willing all my message for to hear:\n'Tis for thy life, O do it not refuse;\nWo unto them good counsel do abuse.\nThou art at present in that very case,\nWhich argues thou art destitute of grace:\nFor he that lies where sin hath laid him, lies\nUnder the curse, graceless, and so he dies\nIn body and in soul, within that range,\nIf God his heart in mercy doth not change\nBefore he goes the way of all the earth,\nBefore he lose his spirit and his breath.\nRepentance there is none within the grave,\nNor Christ, nor grace, nor mercies for to save\nThee from the vengeance due unto thy sin,\nIf now thou dost not truly close with him.\n    Thou art like him that sleepeth in the sea\nOn broken boards, which, without guide or stay,\nAre driven whither winds and water will;\nWhile greedy beasts do wait to have their fill\nBy feeding on his carcass, when he shall\nTurn overboard, and without mercy fall\nInto the jaws of such as make a prey\nOf those whom justice drowneth in the sea.\n    Thou art like him that snoring still doth lie\nUpon the bed of vain security,\nWhilst all about him into burning flame\nBy fire is turned; yea, and while the frame\nAnd building where he lies consuming is,\nAnd while himself these burnings cannot miss.\n    Thou art like one that hangeth by a thread\nOver the mouth of hell, as one half-dead;\nAnd O, how soon this thread may broken be,\nOr cut by death, is yet unknown to thee!\nBut sure it is, if all the weight of sin,\nAnd all that Satan, too, hath doing been,\nOr yet can do, can break this crazy thread,\n'Twill not be long before, among the dead,\nThou tumble do, as linked fast in chains,\nWith them to wait in fear for future pains.\n    What shall I say? Wilt thou not yet awake?\nNor yet of thy poor soul some pity take?\nAmong the lions it hood-winked lies;\nO, that the Lord would open once thine eyes\nThat thou might'st see it, then I dare say thou,\nAs half-bereft of wits, wouldst cry out, How\nShall I escape? Lord help, O! help with speed,\nReach down thy hand from heav'n, for help I need,\nTo save me from the lions, for I fear\nThis soul of mine they will in pieces tear.\n    Come, then, and let us both expostulate\nThe case betwixt us, till we animate\nAnd kindle in our hearts that burning love\nTo Christ, to grace, to life, that we may move\nSwifter than eagles to this blessed prey;\nThen shall it be well with us in that day\nThe trump shall sound, the dead made rise, and stand,\nThen to receive, for breach of God's command,\nSuch thunder-claps as these, Depart from me\nInto hell-fire, you that the wicked be,\nPrepared for the devil, and for those\nThat with him and his angels rather chose\nTo live in filthy sin and wickedness,\nWhose fruit is everlasting bitterness.\n    We both are yet on this side of the grave,\nWe also gospel-privileges have;\nThe word, and time to pray; God give us hearts,\nThat, like the wise man, we may act our parts,\nTo get the pearl of price; then we shall be\nLike godly Mary, Peter, Paul, and we\nLike Jacob, too, the blessing shall obtain;\nWhile Esau rides a-hunting for the gain\nOf worldly pelf, which will him not avail\nWhen death or judgment shall him sore assail.\n    Now, to encourage us for to begin,\nLet us believe the kingdom we may win,\nAnd be possess'd thereof, if we the way\nShall hit into, and then let nothing stay\nOr hinder us; the crown is at the end,\nLet's run and strive, and fly, and let's contend\nWith greatest courage it for to obtain;\n'Tis life, and peace, and everlasting gain.\nThe gate of life, the new and living way,\nThe promise holdeth open all the day,\nWhich thou by Jacob's ladder must ascend,\nWhere angels always wait, and do attend\nAs ministers, to minister for those\nThat do with God, and Christ, and glory close.\n    If guilt of sin still lieth at our door,\nUs to discourage, let us set before\nOur eyes a bleeding Jesus, who did die\nThe death, and let's believe the reason why\nHe did it, was that we might ever be\nFrom death and sin, from hell and wrath set free.\nYea, let's remember for that very end\nIt was his blessed Father did him send;\nThat he the law of God might here fulfil,\nThat so the mystery of his blessed will\nMight be revealed in the blessedness\nOf those that fly to Christ for righteousness.\n    Now let us argue with ourselves, then, thus\nThat Jesus Christ our Lord came to save us,\nBy bearing of our sins upon his back,\nBy hanging on the cross as on a rack,\nWhile justice cut him off on every side,\nWhile smiles Divine themselves from him did hide,\nWhile earth did quake, and rocks in pieces rent,\nAnd while the sun, as veiled, did lament\nTo see the innocent and harmless die\nSo sore a death, so full of misery.\n    Yea, let us turn again, and say, All this\nHe did and suffered for love of his.\nHe brought in everlasting righteousness,\nThat he might cover all our nakedness;\nHe wept and wash'd his face with brinish tears\nThat we might saved be from hellish fears;\nBlood was his sweat, too, in his agony,\nThat we might live in joyful ecstasy;\nHe apprehended was and led away,\nThat grace to us-ward never might decay.\nWith swords, and bills, and outrage in the night,\nThat to the peace of heav'n we might have right.\nCondemned he was between two thieves to die,\nThat we might ever in his bosom lie;\nScourged with whips his precious body were,\nThat we lashes of conscience might not fear;\nHis head was crowned with thorns, that we might be\nCrowned with glory and felicity;\nHe hanged was upon a cursed tree,\nThat we delivered from death might be;\nHis Father from him hides his smiles and face,\nThat we might have them in the heavenly place;\nHe cry'd, My God, why hast forsaken me?\nThat we forsaken of him might not be.\nInto his side was thrust a bloody spear,\nThat we the sting of death might never fear;\nHe went into the grave after all this,\nThat we might up to heav'n go, and have bliss.\nYea, rise again he did out of the earth,\nAnd shook off from him all the chains of death;\nThen at his chariot wheels he captive led\nHis foes, and trod upon the serpent's head;\nRiding in triumph to his Father's throne,\nThere to possess the kingdom as his own.\nWhat say'st thou, wilt not yet unto him come?\nHis arms are open, in his heart is room\nTo lay thee; be not then discouraged,\nAlthough thy sins be many, great, and red;\nUnto thee righteousness he will impute,\nAnd with the kisses of his mouth salute\nThy drooping soul, and will it so uphold,\nAs that thy shaking conscience shall be bold\nTo come to mercy's seat with great access,\nThere to expostulate with that justice\nThat burns like fiery flames against all those\nThat do not with this blessed Jesus close;\nWhich unto thee will do no harm, but good,\nBecause thou hast reliance on that blood\nThat justice saith hath given him content,\nFor all that do unfeignedly repent\nTheir ill-spent life, and roll upon free grace,\nThat they within that bosom might have place,\nThat open is to such, where they shall lie\nIn ease, and gladness, and felicity,\nWorld without end, according to that state\nI have, nay, better than I, can relate.\n    If thou shalt still object, thou yet art vile,\nAnd hast a heart that will not reconcile\nUnto the holy law, but will rebel,\nHark yet to what I shall thee farther tell.\nTwo things are yet behind that help thee will,\nIf God should put into thy mind that skill,\nSo to improve them as becometh those\nThat would with mercy and forgiveness close.\n First, then, let this sink down into thy heart,\nThat Christ is not a Saviour in part,\nBut every way so fully he is made\nThat all of those that underneath his shade\nAnd wing would sit, and shroud their weary soul,\nThat even Moses dare it not control,\nBut justify it, approve of 't, and conclude\nNo man nor angel must himself intrude\nWith such doctrine that may oppose the same,\nOn pain of blaspheming that holy name,\nWhich God himself hath given unto men,\nTo stay, to trust, to lean themselves on, when\nThey feel themselves assaulted, and made fear\nTheir sin will not let them in life appear.\n For as God made him perfect righteousness,\nThat he his love might to the height express,\nAnd us present complete before the throne;\nSanctification, too, of his own\nHe hath prepared, in which do we stand,\nComplete in holiness, at his right hand.\nNow this sanctification is not\nThat holiness which is in us, but that\nWhich in the person of this Jesus is,\nAnd can inherently be only his.\nBut is imputed to us for our good.\nAs is his active righteousness and blood;\nWhich is the cause, though we infirm are found,\nThat mercy and forgiveness doth abound\nTo us-ward, and that why we are not shent[16]\nAnd empty, and away rebuked sent,\nBecause that all we do imperfect is.\nBless God, then, for this holiness of his,\nAnd learn to look by faith on that alone,\nWhen thou seest thou hast nothing of thine own;\nYea, when thy heart most willing is to do\nWhat God by his good word doth call thee to;\nAnd when thou find'st most holiness within,\nAnd greatest power over every sin,\nYet then to Jesus look, and thou shalt see\nIn him sanctification for thee,\nFar more complete than all that thou canst find\nIn the most upright heart and willing mind,\nThat ever man or angels did possess,\nWhen most filled with inherent righteousness.\nBesides, if thou forgettest here to live,\nAnd Satan get thee once into his sieve,\nHe will so hide thy wheat, and show thy brun[17]\nThat thou wilt quickly cry, I am undone.\nAlas, thy goodliest attainments here,\nThough like the fairest blossoms they appear,\nHow quickly will they lour and decay,\nAnd be as if they all were fled away,\nWhen once the east-wind of temptations beat\nUpon thee, with their dry and blasting heat!\nRich men will not account their treasure lies\nIn crack'd groats and four-pence half-pennies,[18]\nBut in those bags they have within their chests,\nIn staple goods, which shall within their breasts\nHave place accordingly, because they see\nTheir substance lieth here. But if that be\nBut shaken, then they quickly fear, and cry,\nAlas, 'tis not this small and odd money,\nWe carry in our pockets for to spend,\nWill make us rich, or much will stand our friend.\nIf famine or if want do us assail,\nHow quickly will these little pieces fail!\n    If thou be wise, consider what I say\nAnd look for all in Christ, where no decay\nIs like to be; then though thy present frame\nBe much in up-and-down, yet he the same\nAbideth, yea, and still at God's right hand,\nAs thy most perfect holiness will stand.\nIt is, I say, not like to that in thee,\nNow high, then low, now out, then in, but he\nMost perfect is, when thou art at the worst\nThe same, the very same; I said at first,\nThis helpeth much when thou art buffeted,\nAnd when thy graces lie in thee as dead;\nThen to believe they are all perfect still\nIn Christ thy head, who hath that blessed skill,\nYet to present thee by what is in him\nUnto his Father, one that hath no sin.\nYea, this will fill thy mouth with argument\nAgainst the tempter, when he shall present\nBefore thee all thy weakness, and shall hide\nFrom thee thy graces, that thou mayst abide\nUnder the fretting fumes of unbelief,\nWhich never yielded Christian man relief.\nNor help thyself thou mayst against him thus:\nO Satan, though my heart indeed be worse\nThan 'twas a while ago, yet I perceive\nThou shalt me not of happiness bereave,\nNor yet of holiness; for by the Word\nI find that Jesus Christ, our blessed Lord,\nIs made sanctification for me\nIn his own person, where all graces be,\nAs water in the fountain; and that I,\nBy means of that, have yet a sanctity,\nBoth personal and perfect every way;\nAnd that is Christ himself, as Paul doth say.\nNow, though my crazy pitcher oft doth leak,\nBy means of which my graces are so weak,\nAnd so much spent, that one I cannot find\nAble to stay or help my feeble mind;\nYet then I look to Jesus, and see all\nIn him that wanting is in me, and shall\nAgain take courage, and believe he will\nPresent me upright in his person, till\nHe humble me for all my foolishness,\nAnd then again fill me with holiness.\nNow, if thou lovest inward sanctity,\nAs all the saints do most unfeignedly,\nThen add, to what I have already said,\nFaith in the promise; and be not afraid\nTo urge it often at the throne of grace,\nAnd to expect it in its time and place.\nThen he that true is, and that cannot lie,\nWill give it unto thee, that thou thereby\nMayst serve with faith, with fear, in truth and love,\nThat God that did at first thy spirit move\nTo ask it to his praise, that he might be\nThy God, and that he might delight in thee.\n If I should here particulars relate,\nMethinks it could not but much animate\nThy heart, though very listless to inquire\nHow thou mayst that enjoy, which all desire\nThat love themselves and future happiness;\nBut O, I cannot fully it express:\nThe promise is so open and so free,\nIn all respects, to those that humble be,\nThat want they cannot what for them is good;\nBut there 'tis, and confirmed is with blood,\nA certain sign, all those enjoy it may,\nThat see they want it, and sincerely pray\nTo God the Father, in that Jesus' name\nWho bled on purpose to confirm the same.\n\n[THE NECESSITY OF A NEW HEART.]\n\nNow wouldst thou have a heart that tender is,\nA heart that forward is to close with bliss;\nA heart that will impressions freely take\nOf the new covenant, and that will make\nThe best improvement of the word of grace,\nAnd that to wickedness will not give place;\nAll this is in the promise, and it may\nObtained be of them that humbly pray.\nWouldst thou enjoy that spirit that is free,\nAnd looseth those that in their spirits be\nOppressed with guilt, or filth, or unbelief;\nThat spirit that will, where it dwells, be chief;\nWhich breaketh Samson's cord as rotten thread,\nAnd raiseth up the spirit that is dead;\nThat sets the will at liberty to choose\nThose things that God hath promis'd to infuse\nInto the humble heart? All this, I say,\nThe promise holdeth out to them that pray.\n\n[THE SPIRIT OF PRAYER.]\n\nWouldst thou have that good, that blessed mind,\nThat is so much to heavenly things inclin'd\nThat it aloft will soar, and always be\nContemplating on blest eternity.\nThat mind that never thinks itself at rest,\nBut when it knows it is for ever blest;\nThat mind that can be here no more content,\nThan he that in the prison doth lament;\nThat blessed mind that counts itself then free\nWhen it can at the throne with Jesus be,\nThere to behold the mansions he prepares\nFor such as be with him and his co-heirs.\nThis mind is in the covenant of grace,\nAnd shall be theirs that truly seek his face.\n\n[OF GODLY FEAR.]\n\nIs godly fear delightful unto thee,\nThat fear that God himself delights to see\nBear sway in them that love him? then he will\nThy godly mind in this request fulfil.\nBy giving thee a fear that tremble shall,\nAt every trip thou takest, lest thou fall,\nAnd him offend, or hurt thyself by sin,\nOr cause poor souls that always blind have been\nTo stumble at thy falls, and harder be\nAgainst their own salvation and thee.\n    That fear that of itself would rather choose\nThe rod, than to offend or to abuse\nIn anything that blessed worthy name,\nThat hath thee saved from that death and shame;\nThat sin would soon have brought thee to, if he\nHad not imputed righteousness to thee.\nI will love them, saith God, and not depart\nFrom them, but put my fear within their heart,\nThat I to them may always lovely be,\nAnd that they never may depart from me.\n\n[OF UPRIGHTNESS AND SINCERITY.]\n\nWouldst thou be very upright and sincere?\nWouldst thou be that within thou dost appear,\nOr seem to be in outward exercise\nBefore the most devout, and godly wise?\nYea, art thou thus when no eye doth thee see\nBut that which is invisible? and be\nThe words of God in truth thy prop and stay?\nAnd do they in thy conscience bear more sway\nTo govern thee in faith and holiness,\nThan thou canst with thy heart and mouth express?\nAnd do the things that truly are divine,\nBefore thee more than gold or rubies shine?\nAnd if, as unto Solomon, God should\nPropound to thee, What wouldst thou have? how would\nThy heart and pulse beat after heav'nly things,\nAfter the upper and the nether springs?\n    Couldst, with unfeigned heart and upright lip,\nCry, Hold me fast, Lord, never let me slip,\nNor step aside from faith and holiness,\nNor from the blessed hope of future bliss?\nLord, rather cross me anywhere than here;\nLord, fill me always with thy holy fear,\nAnd godly jealousy of mine own heart,\nLest I, Lord, should at any time depart\nFrom thy most blessed covenant of grace,\nWhere Jesus rules as King, and where thy face\nIs only to be seen with comfort, and\nWhere sinners justified before thee stand.\n    If these thy groanings be sincere and true,\nIf God doth count thee one that dost pursue\nThe things thou cryest after with thy heart,\nNo doubt but in them thou shalt have a part.\n\n[HOW GRACES ARE TO BE OBTAINED.]\n\nThe next word that I would unto thee say,\nIs how thou mayst attain without delay,\nThose blessed graces, and that holiness\nThou dost with so much godly zeal express\nThy love to, and thy longing to enjoy,\nThat sins and weakness might thee less annoy.\nKnow, then, as I have hinted heretofore,\nAnd shall now speak unto a little more,\nAll graces in the person of the Son\nAre by the Father hid, and therefore none\nCan them obtain but they who with him close;\nAll others graceless are but only those;\nFor of his fulness 'tis that we receive,\nAnd grace for grace; let no man then deceive\nHimself or others with a feigned show\nOf holiness, if Jesus they eschew.\nWhen he ascended to his Father, then\nIt was that he received gifts for men;\nFaith, hope, and love, true zeal, an upright heart,\nRight humbleness of mind, and every part\nOf what the word of life counts holiness,\nGod then laid up in him, that we redress\nAnd help might have, who do unto him fly\nFor righteousness and gospel sanctity.\n\n[OF IMPUTED RIGHTEOUSNESS.]\n\nNow, if thou wouldst inherit righteousness,\nAnd so sanctification possess\nIn body, soul, and spirit, then thou must\nTo Jesus fly, as one ungodly first;\nAnd so by him crave pardon for thy sin\nWhich thou hast loved, and hast lived in;\nFor this cannot at all forgiven be,\nFor any righteousness that is in thee;\nBecause the best thou hast is filthy rags,\nProfane, presumptuous, and most beastly brags\nOf flesh and blood, which always cross doth lie\nTo God, to grace, and thy felicity.\n    Then righteousness imputed thou must have,\nThee from that guilt and punishment to save\nThou liest under as a sinful man,\nThroughout polluted, and that never can\nBy any other means acquitted be,\nOr ever have true holiness in thee.\nThe reason is, because all graces are\nOnly in Christ, and be infused where,\nOr into those whom he doth justify,\nBy what himself hath done, that he thereby\nMight be the whole of all that happiness\nThe sinner shall enjoy here, and in bliss.\nBesides, if holiness should first be found\nIn those whom God doth pardon, then the ground\nWhy we forgiven are would seem to be,\nHe first found holiness in thee and me;\nBut this the holy Scriptures will refute,\nAnd prove that righteousness he doth impute\nWithout respect to goodness first in man;\nFor, to speak truth indeed, no goodness can\nBe found in those that underneath the law\nDo stand; for if God goodness in them saw,\nWhy doth he once and twice say, There is none\nThat righteous be; no, not so much as one;\nNone understandeth, none seek after God,\nHis ways they have not known, but have abode\nIn wickedness, unprofitably they\nMust needs appear to be then every way.\nTheir throats an open sepulchre, also\nTheir mouths are full of filthy cursings too;\nAnd bitterness, yea, underneath their lips\nThe asp hath poison. O how many slips\nAnd falls in sin must such poor people have!\nNow here's the holiness that should them save,\nOr, as a preparation, go before,\nTo move God to do for them less or more?\nNo, grace must on thee righteousness bestow,\nOr, else sin will for ever thee undo.\nSweet Paul this doctrine also doth express,\nWhere he saith, Some may have righteousness,\nThough works they have not; and it thus may stand,\nGrace by the promise gives what the command\nRequireth us to do, and so are we\nQuitted from doing, and by grace made free.\n\n[OF HOLINESS OF LIFE.]\n\nNow, then, if holiness thou wouldst obtain,\nAnd wouldst a tender Christian man remain,\nKeep faith in action, let that righteousness\nThat Christ fulfilled always have express\nAnd clear distinction in thy heart, from all\nThat men by Scripture, or besides, it, call\nInherent gospel holiness, or what\nTerms else they please to give it; for 'tis that,\nAnd that alone, by which all graces come\nInto the heart; for else there is no room\nFor ought but pride, presumption, or despair,\nNo love or other graces can be there.\nReceived you the Spirit, saith St. Paul,\nBy hearing, faith, or works? not works, and shall\nNo ways retain the same, except you do\nHear faith, embrace the same, and stick thereto.\n\n[THE OPERATION OF FAITH.]\n\nThe word of faith unto me pardon brings,\nShows me the ground and reason whence it springs:\nTo wit, free grace, which moved God to give\nHis Son to die and bleed, that I might live\nThis word doth also loudly preach to me,\nThough I a miserable sinner be,\nYet in this Son of God I stand complete,\nWhose righteousness is without all deceit;\n'Tis that which God himself delighteth in,\nAnd that by which all his have saved been.\n\n[OF LOVE TO GOD.]\n\nWhen I do this begin to apprehend,\nMy heart, my soul, and mind, begins to bend\nTo God-ward, and sincerely for to love\nHis son, his ways, his people, and to move\nWith brokenness of spirit after him\nWho broken was, and killed for my sin.\nNow is mine heart grown holy, now it cleaves\nTo Jesus Christ my Lord, and now it leaves\nThose ways that wicked be; it mourns because\nIt can conform no more unto the laws\nOf God, who loved me when I was vile,\nAnd of sweet Jesus, who did reconcile\nMe unto justice by his precious blood,\nWhen no way else was left to do me good.\nIf you would know how this can operate\nThus on the soul, I shall to you relate\nA little farther what my soul hath seen\nSince I have with the Lord acquainted been.\nThe word of grace, when it doth rightly seize\nThe spirit of a man, and so at ease\nDoth set the soul, the Spirit of the Lord\nDoth then with might accompany the word;\nIn which it sets forth Christ as crucified,\nAnd by that means the Father pacified\nWith such a wretch was thou, and by this sight,\nThy guilt is in the first place put to flight,\nFor thus the Spirit doth expostulate:\nBehold how God doth now communicate\n(By changing of the person) grace to thee\nA sinner, but to Christ great misery,\nThough he the just one was, and so could not\nDeserve this punishment; behold, then, what\nThe love of God is! how 'tis manifest,\nAnd where the reason lies that thou art blest.\nThis doctrine being spoken to the heart,\nWhich also is made yield to every part\nThereof, it doth the same with sweetness fill,\nAnd so doth sins and wickednesses kill;\nFor when the love of God is thus reveal'd,\nAnd thy poor drooping spirit thereby seal'd,\nAnd when thy heart, as dry ground, drinks this in\nUnto the roots thereof, which nourish sin,\nIt smites them, as the worm did Jonah's gourd,\nAnd makes them dwindle of their own accord,\nAnd die away; instead of which there springs\nUp life and love, and other holy things.\nBesides, the Holy Spirit now is come,\nAnd takes possession of thee as its home;\nBy which a war maintained always is\nAgainst the old man and the deeds of his.\n    When God at first upon mount Sinai spake,\nHe made his very servant Moses quake;\nBut when he heard the law the second time,\nHis heart was comforted, his face did shine.\nWhat was the reason of this difference,\nSeeing no change was in the ordinance,\nAlthough a change was in the manner, when\nThe second time he gave it unto men?\nAt first 'twas given in severity,\nIn thunder, blackness, darkness, tempest high,\nIn fiery flames it was delivered.\nThis struck both Moses and the host as dead;\nBut Moses, when he went into the mount\nThe second time, upon the same account\nNo fear, nor dread, nor shaking of his mind,\nDo we in all the holy Scripture find;\nBut rather in his spirit he had rest,\nAnd look'd upon himself as greatly blest.\nHe was put in the rock, he heard the name,\nWhich on the mount the Lord did thus proclaim:\nThe Lord, merciful, gracious, and more,\nLong-suffering, and keeping up in store\nMercy for thousands, pardoning these things,\nIniquity, transgressions, and sins,\nAnd holding guilty none but such as still\nRefuse forgiveness, of rebellious will.\n    This proclamation better pleased him\nThan all the thunder and the light'ning.\nWhich shook the mount, this rid him of his fear,\nThis made him bend, make haste, and worship there.\n    Jehoshaphat, when he was sore opprest\nBy Amnon and by Moab, and the rest\nOf them that sought his life, no rest he found,\nUntil a word of faith became a ground\nTo stay himself upon; O, then they fell,\nHis very song became their passing-bell.\nThen holiness of heart a consequence\nOf faith in Christ is, for it flows from thence;\nThe love of Christ in truth constraineth us,\nOf love sincerely to make judgment thus:\nHe for us died that for ever we\nMight die to sin, and Christ his servants be.\nO! nothing's like to the remembrance\nOf what it is to have deliverance\nFrom death and hell, which is of due our right,\nNothing, I say, like this to work delight\nIn holy things; this like live honey runs,\nAnd needs no pressing out of honey-combs.\n\n[LOVE INDUCING CHRISTIAN CONDUCT.]\n\nThen understand my meaning by my words,\nHow sense of mercy unto faith affords\nBoth grace to sanctify, and holy make\nThat soul that of forgiveness doth partake.\nThus having briefly showed you what is\nThe way of life, or sanctity, of bliss,\nI would not in conclusion have you think,\nBy what I say, that Christian men should drink\nIn these my words with lightness, or that they\nAre now exempted from what every day\nTheir duty is. No, God doth still expect,\nYea, doth command, that they do not neglect\nTo pray, to read, to hear, and not dissent\nFrom being sober, grave, and diligent\nIn watching, self-denial, and with fear\nTo serve him all the time thou livest here.\nIndeed I have endeavoured to lay\nBefore your eyes the right and only way\nPardon to get, and also holiness,\nWithout which never think that God will bless\nThee with the kingdom he will give to those\nThat Christ embrace, and holy lives do choose\nTo live, while here all others go astray,\nAnd shall in time to come be cast away.\n\n\nFROM MOUNT EBAL.\n\nThus having heard from Gerizzim, I shall\nNext come to Ebal, and you thither call,\nNot there to curse you, but to let you hear\nHow God doth curse that soul that shall appear\nAn unbelieving man, a graceless wretch;\nBecause he doth continue in the breach\nOf Moses' law, and also doth neglect\nTo close with Jesus; him will God reject\nAnd cast behind him; for of right his due\nIs that from whence all miseries ensue.\nCursed, saith he, are thy that do transgress\nThe least of my commandments, more or less.\nNothing that written is must broken be,\nBut always must be kept unto by thee,\nAnd must fulfilled be; for here no man\nCan look God in the face, or ever stand\nBefore the judgment-seat; for if they be\nConvict, condemned too assuredly.\nNow keep this law no mortal creature can,\nFor they already do, as guilty, stand\nBefore the God that gave it; so that they\nObnoxious to the curse lie every day,\nWhich also they must feel for certainty,\nIf unto Jesus Christ they do not fly.\nHence, then, as they for ever shall be blest,\nThat do by faith upon the promise rest,\nSo peace unto the wicked there is none;\n'Tis wrath and death that they must feed upon.\n    That what I say may some impression make\nOn carnal hearts, that they in time may take\nThat course that best will prove when time is done,\nThese lines I add to what I have begun.\n    First, thou must know that God, as he is love\nSo he is justice, therefore cannot move,\nOr in the least be brought to favour those\nHis holiness and justice doth oppose.\n    For though thou mayst imagine in thy heart\nThat God is this or that, yet if thou art\nAt all besides the truth of what he is,\nAnd so dost build thy hope for life amiss,\nStill he the same abideth, and will be\nThe same, the same for ever unto thee.\n    As God is true unto his promise, so\nUnto his threat'ning he is faithful too.\nCease to be God he must, if he should break\nOne tittle that his blessed mouth did speak.\n    Now, then, none can be saved but the men\nWith whom the Godhead is contented when\nIt them beholds with the severest eye\nOf justice, holiness, and yet can spy\nNo fault nor blemish in them; these be they\nThat must be saved, as the Scriptures say.\n    If this be true, as 'tis assuredly,\nWoe be to them that wicked live and die;\nThose that as far from holiness have been\nAll their life long as if no eye had seen\nTheir doings here, or as if God did not\nAt all regard, or in the least mind what,\nWherein, or how they did his law transgress,\nEither by this or other wickedness;\nBut how deceived these poor creatures are,\nThey then shall know when they their burthen bear.\n Alas, our God is a consuming fire;\nSo is his law, by which he doth require\nThat thou submit to him, and if thou be\nNot in that justice found that can save thee\nFrom all and every sentence which he spake\nUpon mount Sinai, then as one that brake\nIt, thou the flames thereof shall quickly find\nAs scourges thee to lash, while sins do bind\nThee hand and foot, for ever to endure\nThe strokes of vengeance for thy life impure.\n    What I have said will yet evinced be,\nAnd manifest abundantly to thee,\nIf what I have already spoken to\nBe joined with these lines that do ensue.\nJustice discovers its antipathy\nAgainst profaneness and malignity.\nNot only by the law it gave to men,\nAnd threatenings thereunto annexed then.\nBut inasmuch as long before that day,\nHe did prepare for such as go astray,\nThat dreadful, that so much amazing place--\nHell, with its torments--for those men that grace\nAnd holiness of life slight and disdain,\nThere to bemoan themselves with hellish pain.\n    This place, also, the pains so dismal be,\nBoth as to name and nature, that in me\nIt is not to express the damning wights,\nThe hellish torture, and the fearful plights\nThereof; for as intolerable they\nMust needs be found, by those that disobey\nThe Lord, so can no word or thought express\nUnto the full the height of that distress;\nSuch miserable caitiffs, that shall there\nRebukes of vengeance, for transgressions bear.\n    Indeed the holy Scriptures do make use\nOf many metaphors, that do conduce\nMuch to the symbolizing of the place,\nUnto our apprehension; but the case--\nThe sad, the woful case--of those that lie\nAs racked there in endless misery,\nBy all similitudes no mortals may\nSet forth in its own nature; for I say\nSimilitudes are but a shade, and show\nOf those or that they signify to you.\nThe fire that doth within thine oven burn,\nThe prison where poor people sit and mourn,\nChains, racks, and darkness, and such others, be\nAs painting on the wall, to let thee see\nBy word and figures the extremity\nOf such as shall within these burnings lie.\n    But certainly, if wickedness and sin\nHad only foolish toys and trifles been,\nAnd if God had not greatly hated it,\nYea, could he any ways thereof admit,\nAnd let it pass, he would not thus have done.\nHe doth not use to punish any one\nWith any place or punishment that is\nAbove or sharper than the sin of his\nHath merited, and justice seeth due;\nRead sin, then, by the death that doth ensue.\n    Most men do judge of sin, not by the fruits\nIt bears and bringeth forth, but as it suits\nTheir carnal and deluded hearts, that be\nWith sensual pleasures eaten up; but he\nThat now so judgeth, shortly shall perceive\nThat God will judge thereof himself, and leave\nSuch men no longer to their carnal lusts,\nTo judge of wickedness, and of the just\nAnd righteous punishment that doth of right\nBelong thereto; and will, too, in despite\nOf all their carnal reason, justify\nHimself, in their eternal misery.\nThen hell will be no fancy, neither will\nMen's sins be pleasant to them; but so ill\nAnd bitter, yea, so bitter, that none can\nFully express the same, or ever stand\nUnder the burden it will on them lay,\nWhen they from life and bliss are sent away.\n    When I have thought how often God doth speak\nOf their destruction, who HIS law do break;\nAnd when the nature of the punishment\nI find so dreadful, and that God's intent,\nYea, resolution is, it to inflict\nOn every sinner that shall stand convict,\nI have amazed been, yet to behold,\nTo see poor sinners yet with sin so bold,\nThat like the horse that to the battle runs,\nWithout all fear, and that no danger shuns,\nTill down he falls. O resolute attempts!\nO sad, amazing, damnable events!\nThe end of such proceedings needs must be,\nFrom which, O Lord, save and deliver me.\nBut if thou think that God thy noble race\nWill more respect, than into such a place\nTo put thee; hold, though thou his offspring be,\nAnd so art lovely, yet sin hath made thee\nAnother kind of creature than when thou\nDidst from his fingers drop, and therefore now\nThy first creation stands thee in no stead;\nThou hast transgressed, and in very deed\nSet God against thee, who is infinite,\nAnd that for certain never will forget\nThy sins, nor favour thee if thou shalt die\nA graceless man; this is thy misery.\n    When angels sinned, though of higher race\nThan thou, and also put in higher place,\nYet them he spared not, but cast them down\nFrom heaven to hell; where also they lie bound\nIn everlasting chains, and no release\nShall ever have, but wrath, that shall increase\nUpon them, to their everlasting woe.\nAs for the state they were exalted to,\nThat will by no means mitigate their fear,\nBut aggravate their hellish torment here;\nFor he that highest stands, if he shall fall,\nHis danger needs must be the great'st of all.\nNow if God noble angels did not spare\nBecause they did transgress, will he forbear\nPoor dust and ashes? Will he suffer them\nTo break his law, and sin, and not condemn\nThem for so doing? Let not man deceive\nHimself or others; they that do bereave\nThemselves by sin of happiness, shall be\nCut off by justice, and have misery.\n    Witness his great severity upon\nThe world that first was planted, wherein none\nBut only eight the deluge did escape,\nAll others of that vengeance did partake;\nThe reason was, that world ungodly stood\nBefore him, therefore he did send the flood,\nWhich swept them all away. A just reward\nFor their most wicked ways against the Lord,\nWho could no longer bear them and their ways,\nTherefore into their bosom vengeance pays.\nWe read of Sodom, and Gomorrah too,\nWhat judgments they for sin did undergo;\nHow God from heaven did fire upon them rain,\nBecause they would not wicked ways refrain;\nCondemning of them with an overthrow,\nAnd turned them to ashes. Who can know\nThe miseries that these poor people felt\nWhile they did underneath those burnings melt?\nNow these, and many more that I could name,\nThat have been made partakers of the flame\nAnd sword of justice, God did then cut off,\nAnd make examples unto all that scoff\nAt holiness, or do the gospel slight;\nAnd long it will not be before the night\nAnd judgment, painted out by what he did\nTo Sodom and Gomorrah, fulfilled\nUpon such sinners be, that they may now\nThat God doth hate the sin, and persons too.\nOf such as still rebellious shall abide,\nAlthough they now at judgment may deride.\n\n\n\nFOOTNOTES:\n\n[1] On the reverse of the title-page is the following singular\nadvertisement:--'This author having published many books, which\nhave gone off very well, there are certain ballad-sellers about\nNewgate, and on London Bridge, who have put the two first letters\nof this author's name, and his effigies, to their rhymes and\nridiculous books, suggesting to the world as if they were his.\nNow know, that this author publisheth his name at large to all\nhis books; and what you shall see otherwise, he disowns.'--Ed.\n\n[2] 'Convert,' for 'be ye converted,' was a common mode of speech\nin Bunyan's time. It is so used in Holy Writ, Isaiah 6:10.--Ed.\n\n[3] Armorial bearings as now worn by heralds embroidered on the\ntabard or coat.--Ed.\n\n[4] A common custom when death takes place. The two great toes\nare tied together, to make the body look decent; and formerly the\nhands were placed with the palms together, as if in the attitude\nof prayer, and were kept in that posture by tying the thumbs\ntogether.--Ed.\n\n[5] Without fail, or in spite of all hindrance.--Ed.\n\n[6] Alluding to wrestlers. Some modes of throwing each other down\nare called fair, others foul or unfair.--Ed.\n\n[7] Sincerity is the fountain and source of all real inquiries after\ntruth, holiness, and heaven. It leads to personal examination of\nGod's Word, which leads us from the complexity of human inventions\nto the simplicity of the gospel.--Ed\n\n[8] The exact spelling of Bunyan is here followed; but whether he\nmeant 'coped,' 'covered,' or 'cooped'--inclosed, or shut in--must\nbe left to the reader's judgment. I prefer the latter.--Ed.\n\n[9] Fit, convenient. 'Deft' is now obsolete.--Ed.\n\n[10] Full of fear and dread. Bunyan, in his Holy War, brings his\nimmense armies of doubters, under General Incredulity, from\nHell-gate Hill.--Ed.\n\n[11] Quick, nimble, active, powerful spirits. Wight is now obsolete,\nexcept in irony; see Imperial Dictionary.--Ed.\n\n[12] See note on verse fifty of the Meditations on Heaven.--Ed.\n\n[13] This is a common temptation. Job felt it, and murmured at\nhaving been born, Job 3:3, and 10:18, 19. Jeremiah passed through\nthe same experience, Jeremiah 20:14, 15. Bunyan had the same bitter\nfeelings, and wished himself a dog or toad; see Grace Abounding,\nNo. 104. Colonel Gardener was similarly tried. How awful is the\nhavoc that sin has made with human happiness.-Ed.\n\n[14] The finest particles or atoms of matter--\n\n'As thick, as numberless 'As the gay motes that people the\nsunbeams.'--Milton.--Ed.\n\n[15] How does this remind us of the awfully impressive cries of the\nman in the iron cage--'O, eternity, eternity! how shall I grapple\nwith the misery that I must meet with in eternity!' 'A thousand\ndeaths live in him, he not dead.'--Ed.\n\n[16] From the Saxon scendan, to violate, spoil, revile; see Imperial\nDictionary.--Ed.\n\n[17] Altered by poetical license from 'bran.' Chaucer, in one\ninstance, spells it 'bren,' to rhyme with men.--Ed.\n\n[18] This evidently refers to a coin value four-penny half-penny,\nand, like a cracked groat, not so much prized as good coin. In\nTurner's Remarkable Providences, folio, 1697, pages 28, is a very\nsingular allusion to one of these coins:--'Christian, the wife\nof R. Green, of Brenham, Somersetshire, in 1663, made a covenant\nwith the devil. He pricked the fourth finger off her right hand,\nbetween the middle and upper joint, and took two drops of her\nblood on his finger, giving her four-pence half-penny. He then\nvanished, leaving a smell of brimstone behind.'--Ed.\n\n***\n\nA Book for Boys and Girls Or, Temporal Things Spritualized.\n\nby John Bunyan,\n\nLicensed and entered according to order.\n\nLondon: Printed for, and sold by, R. Tookey, at his Printing House\nin St. Christopher's Court, in Threadneedle Street, behind the\nRoyal Exchange, 1701.\n\n\nAdvertisement by the Editor.\n\nSome degree of mystery hangs over these Divine Emblems for children,\nand many years' diligent researches have not enabled me completely\nto solve it. That they were written by Bunyan, there cannot be\nthe slightest doubt.\n\n'Manner and matter, too, are all his own.'[1]\n\nBut no book, under the title of Divine Emblems, is mentioned in any\ncatalogue or advertisements of Bunyan's works, published during\nhis life; nor in those more complete lists printed by his personal\nfriends, immediately after his death. In all these lists, as\nwell as in many advertisement, both before, and shortly after Mr.\nBunyan's death, a little book for children is constantly introduced,\nwhich, judging from the title, must have been similar to, if not\nthe same as, these Emblems; but the Editor has not been able to\ndiscover a copy of the first edition, although every inquiry has\nbeen made for it, both in the United Kingdom and America. It was\nadvertised in 1688, as Country Rhymes for Children, upon seventy-four\nthings.[2] It is also advertised, in the same year, as A Book for\nBoys and Girls, or Country Rhymes for Children, price 6d.[3] In\n1692, it is included in Charles Doe's catalogue table of all Mr.\nBunyan's books, appended to The Struggler for their preservation,\nNo. 36; Meditations on seventy-four things, published in 1685, and\nnot reprinted during the author's life. In Charles Doe's second\ncatalogue of all Mr. Bunyan's books, appended to the first\nedition of the Heavenly Footman, March 1698, it is No. 37. A Book\nfor Boys and Girls, or Country Rhymes for Children, in verse, on\nseventy-four things. This catalogue describes every work, word\nfor word, as it is in the several title pages. In 1707 it had\nreached a third edition, and was 'ornamented with cuts';[4] and\nthe title is altered to A Book for Boys and Girls, or Temporal\nThings Spiritualized, with cuts. In 1720, it was advertised,\n'price, bound, 6d.'[5] In Keach's Glorious Lover, it is advertised\nby Marshall, in 12mo. price 1s. In 1724, it assumed its present\ntitle, and from that time was repeatedly advertised as Divine\nEmblems, or Temporal Things Spiritualized, fitted for the use of\nboys and girls, adorned with cuts.\n\nBy indefatigable exertions, my excellent friend and brother\ncollector of old English bibles, James Dix, Esq., Bristol, has\njust discovered and presented to me the second edition of this very\nrare little volume, in fine preservation, from which it appears,\nthat in 1701, the title page was altered from Country Rhymes and\nMeditations, to A Book for Boys and Girls, or Temporal Things\nSpiritualized. It has no cuts, but, with that exception, it contains\nexactly the same subjects as the subsequent editions published\nunder the more popular title of Divine Emblems.\n\nThe only difficulty that remains is to discover seventy-four\nmeditations in the forty-nine Emblems. This may be readily done, if\nthe subjects of meditation are drawn out. Thus, the first emblem\ncontains meditations on two things, the Barren Fig-tree, and\nGod's Vineyard. So the second has a meditation on the Lark and\nthe Fowler, and another on the comparison between the Fowler and\nSatan. Upon this plan, the volume contains exactly seventy-four\nmeditations.\n\nUnder the title of Divine Emblems, it has passed through a multitude\nof editions, and many thousand copies have been circulated. It was\npatronized in those early efforts of the Religious Tract Society,\nwhich have been so abundantly blessed in introducing wholesome\nfood to the young, instead of the absurd romances which formerly\npoisoned the infant and youthful mind.\n\nAmong these numerous editions, two deserve special notice. The\nfirst of these was published in 1757, 'on a curious paper, and\ngood letter, with new cuts.' It has a singular preface, signed J.\nD., addressed 'to the great Boys, in folio, and the little ones\nin coats.' The first eight pages are occupied with a dissertation\non the origin of language, perhaps arising from a line in the\ndialogue between a sinner and spider, 'My name entailed is to my\ncreation.' In this preface, he learnedly attempts to prove that\nlanguage was the gift of God by revelation, and not a gradual\nacquirement of man as his wants multiplied. The other remarkable\nedition was published about 1790.[6] It is, both the text and cuts,\nprinted from copperplate engravings, very handsomely executed.\nThis is an honour conferred upon very few authors;[7] nor was it\never conferred upon one more worthy the highest veneration of man\nthan is the immortal allegorist.\n\nThe number of editions which have been printed of these little\nengaging poems, is a proof of the high estimation in which they\nhave been held for nearly one hundred and seventy years; and the\ngreat rarity of the early copies shows the eager interest with\nwhich they have been read by children until utterly destroyed.\n\nThe cuts were at first exceedingly coarse and rude, but were much\nimproved in the more modern copies. Those to Mason's edition are\nhandsome. The engraver has dressed all his actors in the costume\nof the time of George the Third; the women with hooped petticoats\nand high head dresses; clergymen with five or six tier wigs; men\nwith cocked hats and queues; and female servants with mob caps.\nThat to Emblem Fifteen, upon the sacraments, is peculiarly droll;\nthe artist, forgetting that the author was a Baptist, represents\na baby brought to the font to be christened! and two persons\nkneeling before the body of our Lord!\n\nGEO. OFFOR.\n\n\n\nTO THE READER.\n\nCOURTEOUS READER,\n\nThe title page will show, if there thou look,\nWho are the proper subjects of this book.\nThey're boys and girls of all sorts and degrees,\nFrom those of age to children on the knees.\nThus comprehensive am I in my notions,\nThey tempt me to it by their childish motions.\nWe now have boys with beards, and girls that be\nBig[8]as old women, wanting gravity.\n    Then do not blame me, 'cause I thus describe them.\nFlatter I may not, lest thereby I bribe them\nTo have a better judgment of themselves,\nThan wise men have of babies on their shelves.[9]\nTheir antic tricks, fantastic modes, and way,\nShow they, like very boys and girls, do play\nWith all the frantic fopperies of this age,\nAnd that in open view, as on a stage;\nOur bearded men do act like beardless boys;\nOur women please themselves with childish toys.\n    Our ministers, long time, by word and pen,\nDealt with them, counting them not boys, but men.\nThunderbolts they shot at them and their toys,\nBut hit them not, 'cause they were girls and boys.\nThe better charg'd, the wider still they shot,\nOr else so high, these dwarfs they touched not.\nInstead of men, they found them girls and boys,\nAddict to nothing as to childish toys.\n    Wherefore, good reader, that I save them may,\nI now with them the very dotterel[10] play;\nAnd since at gravity they make a tush,\nMy very beard I cast behind a bush;\nAnd like a fool stand fing'ring of their toys,\nAnd all to show them they are girls and boys.\n    Nor do I blush, although I think some may\nCall me a baby, 'cause I with them play.\nI do't to show them how each fingle-fangle\nOn which they doting are, their souls entangle,\nAs with a web, a trap, a gin, or snare;\nAnd will destroy them, have they not a care.\n    Paul seemed to play the fool, that he might gain\nThose that were fools indeed, if not in grain;[11]\nAnd did it by their things, that they might know\nTheir emptiness, and might be brought unto\nWhat would them save from sin and vanity,\nA noble act, and full of honesty.\nYet he nor I would like them be in vice,\nWhile by their playthings I would them entice,\nTo mount their thoughts from what are childish toys,\nTo heaven, for that's prepared for girls and boys.\nNor do I so confine myself to these,\nAs to shun graver things; I seek to please\nThose more compos'd with better things than toys;\nThough thus I would be catching girls and boys.\n    Wherefore, if men have now a mind to look,\nPerhaps their graver fancies may be took\nWith what is here, though but in homely rhymes:\nBut he who pleases all must rise betimes.\nSome, I persuade me, will be finding fault,\nConcluding, here I trip, and there I halt:\nNo doubt some could those grovelling notions raise\nBy fine-spun terms, that challenge might the bays.\nBut should all men be forc'd to lay aside\nTheir brains that cannot regulate the tide\nBy this or that man's fancy, we should have\nThe wise unto the fool become a slave.\nWhat though my text seems mean, my morals be\nGrave, as if fetch'd from a sublimer tree.\nAnd if some better handle[12] can a fly,\nThan some a text, why should we then deny\nTheir making proof, or good experiment,\nOf smallest things, great mischiefs to prevent?\n    Wise Solomon did fools to piss-ants[13] send,\nTo learn true wisdom, and their lies to mend.\nYea, God by swallows, cuckoos, and the ass,[14]\nShows they are fools who let that season pass,\nWhich he put in their hand, that to obtain\nWhich is both present and eternal gain.\n    I think the wiser sort my rhymes may slight,\nBut what care I, the foolish will delight\nTo read them, and the foolish God has chose,\nAnd doth by foolish things their minds compose,\nAnd settle upon that which is divine;\nGreat things, by little ones, are made to shine.\n    I could, were I so pleas'd, use higher strains:\nAnd for applause on tenters[15] stretch my brains.\nBut what needs that? the arrow, out of sight,\nDoes not the sleeper, nor the watchman fright;\nTo shoot too high doth but make children gaze,\n'Tis that which hits the man doth him amaze.\n    And for the inconsiderableness\nOf things, by which I do my mind express,\nMay I by them bring some good thing to pass,\nAs Samson, with the jawbone of an ass;\nOr as brave Shamgar, with his ox's goad\n(Both being things not manly, nor for war in mode),\nI have my end, though I myself expose\nTo scorn; God will have glory in the close.\n\nJ.B.\n\n\nA BOOK FOR BOYS AND GIRLS, &c.\n\nDIVINE EMBLEMS, OR TEMPORAL THINGS\nSPIRITUALIZED, &c.\n\nI.\n\nUPON THE BARREN FIG-TREE IN GOD'S VINEYARD\n\nWhat, barren here! in this so good a soil?\nThe sight of this doth make God's heart recoil\nFrom giving thee his blessing; barren tree,\nBear fruit, or else thine end will cursed be!\nArt thou not planted by the water-side?\nKnow'st not thy Lord by fruit is glorified?\nThe sentence is, Cut down the barren tree:\nBear fruit, or else thine end will cursed be.\nHast thou been digg'd about and dunged too,\nWill neither patience nor yet dressing do?\nThe executioner is come, O tree,\nBear fruit, or else thine end will cursed be!\nHe that about thy roots takes pains to dig,\nWould, if on thee were found but one good fig,\nPreserve thee from the axe: but, barren tree,\nBear fruit, or else thy end will cursed be!\nThe utmost end of patience is at hand,\n'Tis much if thou much longer here doth stand.\nO cumber-ground, thou art a barren tree.\nBear fruit, or else thine end will cursed be!\nThy standing nor they name will help at all;\nWhen fruitful trees are spared, thou must fall.\nThe axe is laid unto thy roots, O tree!\nBear fruit, or else thine end will cursed be.\n\nII.\n\nUPON THE LARK AND THE FOWLER.\n\nThou simple bird, what makes thou here to play?\nLook, there's the fowler, pr'ythee come away.\nDo'st not behold the net? Look there, 'tis spread,\nVenture a little further, thou art dead.\nIs there not room enough in all the field\nFor thee to play in, but thou needs must yield\nTo the deceitful glitt'ring of a glass,\nPlac'd betwixt nets, to bring thy death to pass?\nBird, if thou art so much for dazzling light,\nLook, there's the sun above thee; dart upright;\nThy nature is to soar up to the sky,\nWhy wilt thou come down to the nets and die?\nTake no heed to the fowler's tempting call;\nThis whistle, he enchanteth birds withal.\nOr if thou see'st a live bird in his net,\nBelieve she's there, 'cause hence she cannot get.\nLook how he tempteth thee with is decoy,\nThat he may rob thee of thy life, thy joy.\nCome, pr'ythee bird, I pr'ythee come away,\nWhy should this net thee take, when 'scape thou may?\nHadst thou not wings, or were thy feathers pull'd,\nOr wast thou blind, or fast asleep wer't lull'd,\nThe case would somewhat alter, but for thee,\nThy eyes are ope, and thou hast wings to flee.\nRemember that thy song is in thy rise,\nNot in thy fall; earth's not thy paradise.\nKeep up aloft, then, let thy circuits be\nAbove, where birds from fowler's nets are free.\n\nComparison.\n\nThis fowler is an emblem of the devil,\nHis nets and whistle, figures of all evil.\nHis glass an emblem is of sinful pleasure,\nAnd his decoy of who counts sin a treasure.\nThis simple lark's a shadow of a saint,\nUnder allurings, ready now to faint.\nThis admonisher a true teacher is,\nWhose works to show the soul the snare and bliss,\nAnd how it may this fowler's net escape,\nAnd not commit upon itself this rape.\n\nIII.\n\nUPON THE VINE-TREE.\n\nWhat is the vine, more than another tree?\nNay most, than it, more tall, more comely be.\nWhat workman thence will take a beam or pin,\nTo make ought which may be delighted in?\nIts excellency in its fruit doth lie:\nA fruitless vine, it is not worth a fly.\n\nComparison.\n\nWhat are professors more than other men?\nNothing at all. Nay, there's not one in ten,\nEither for wealth, or wit, that may compare,\nIn many things, with some that carnal are.\nGood are they, if they mortify their sin,\nBut without that, they are not worth a pin.\n\nIV.\n\nMEDITATIONS UPON AN EGG.\n\n1.\n\nThe egg's no chick by falling from the hen;\nNor man a Christian, till he's born again.\nThe egg's at first contained in the shell;\nMen, afore grace, in sins and darkness dwell.\nThe egg, when laid, by warmth is made a chicken,\nAnd Christ, by grace, those dead in sin doth quicken.\nThe egg, when first a chick, the shell's its prison;\nSo's flesh to the soul, who yet with Christ is risen.\nThe shell doth crack, the chick doth chirp and peep,\nThe flesh decays, as men do pray and weep.\nThe shell doth break, the chick's at liberty,\nThe flesh falls off, the soul mounts up on high\nBut both do not enjoy the self-same plight;\nThe soul is safe, the chick now fears the kite.\n\n2.\n\nBut chicks from rotten eggs do not proceed,\nNor is a hypocrite a saint indeed.\nThe rotten egg, though underneath the hen,\nIf crack'd, stinks, and is loathsome unto men.\nNor doth her warmth make what is rotten sound;\nWhat's rotten, rotten will at last be found.\nThe hypocrite, sin has him in possession,\nHe is a rotten egg under profession.\n\n3.\n\nSome eggs bring cockatrices; and some men\nSeem hatch'd and brooded in the viper's den.\nSome eggs bring wild-fowls; and some men there be\nAs wild as are the wildest fowls that flee.\nSome eggs bring spiders, and some men appear\nMore venom'd than the worst of spiders are.[16]\nSome eggs bring piss-ants, and some seem to me\nAs much for trifles as the piss-ants be.\nThus divers eggs do produce divers shapes,\nAs like some men as monkeys are like apes.\nBut this is but an egg, were it a chick,\nHere had been legs, and wings, and bones to pick.\n\nV.\n\nOF FOWLS FLYING IN THE AIR.\n\nMethinks I see a sight most excellent,\nAll sorts of birds fly in the firmament:\nSome great, some small, all of a divers kind,\nMine eye affecting, pleasant to my mind.\nLook how they tumble in the wholesome air,\nAbove the world of worldlings, and their care.\nAnd as they divers are in bulk and hue,\nSo are they in their way of flying too.\nSo many birds, so many various things\nTumbling i' the element upon their wings.\n\nComparison.\n\nThese birds are emblems of those men that shall\nEre long possess the heavens, their all in all.\nThey are each of a diverse shape and kind,\nTo teach we of all nations there shall find.\nThey are some great, some little, as we see,\nTo show some great, some small, in glory be.[17]\nTheir flying diversely, as we behold,\nDo show saints' joys will there be manifold;\nSome glide, some mount, some flutter, and some do,\nIn a mix'd way of flying, glory too.\nAnd all to show each saint, to his content,\nShall roll and tumble in that firmament.\n\nVI.\n\nUPON THE LORD'S PRAYER.\n\nOur Father which in heaven art,\nThy name be always hallowed;\nThy kingdom come, thy will be done;\nThy heavenly path be followed\nBy us on earth as 'tis with thee,\nWe humbly pray;\nAnd let our bread us given be,\nFrom day to day.\nForgive our debts as we forgive\nThose that to us indebted are:\nInto temptation lead us not,[18]\nBut save us from the wicked snare.\nThe kingdom's thine, the power too,\nWe thee adore;\nThe glory also shall be thine\nFor evermore.\n\nVII.\n\nMEDITATIONS UPON PEEP OF DAY.\n\nI oft, though it be peep of day, don't know\nWhether 'tis night, whether 'tis day or no.\nI fancy that I see a little light,\nBut cannot yet distinguish day from night;\nI hope, I doubt, but steady yet I be not,\nI am not at a point, the sun I see not.\nThus 'tis with such who grace but now[19] possest,\nThey know not yet if they be cursed or blest.\n\nVIII.\n\nUPON THE FLINT IN THE WATER.\n\nThis flint, time out of mind, has there abode,\nWhere crystal streams make their continual road.\nYet it abides a flint as much as 'twere\nBefore it touched the water, or came there\nIts hard obdurateness is not abated,\n'Tis not at all by water penetrated.\nThough water hath a soft'ning virtue in't,\nThis stone it can't dissolve, for 'tis a flint.\nYea, though it in the water doth remain,\nIt doth its fiery nature still retain.\nIf you oppose it with its opposite,\nAt you, yea, in your face, its fire 'twill spit.\n\nComparison.\n\nThis flint an emblem is of those that lie,\nLike stones, under the Word, until they die.\nIts crystal streams have not their nature changed,\nThey are not, from their lusts, by grace estranged.\n\nIX.\n\nUPON THE FISH IN THE WATER.\n\n1.\n\nThe water is the fish's element;\nTake her from thence, none can her death prevent;\nAnd some have said, who have transgressors been,\nAs good not be, as to be kept from sin.\n\n2.\n\nThe water is the fish's element:\nLeave her but there, and she is well content.\nSo's he, who in the path of life doth plod,\nTake all, says he, let me but have my God.\n\n3.\n\nThe water is the fish's element,\nHer sportings there to her are excellent;\nSo is God's service unto holy men,\nThey are not in their element till then.\n\nX.\n\nUPON THE SWALLOW.\n\nThis pretty bird, O! how she flies and sings,[20]\nBut could she do so if she had not wings?\nHer wings bespeak my faith, her songs my peace;\nWhen I believe and sing my doubtings cease.\n\nXI.\n\nUPON THE BEE.\n\nThe bee goes out, and honey home doth bring,\nAnd some who seek that honey find a sting.\nNow would'st thou have the honey, and be free\nFrom stinging, in the first place kill the bee.\n\nComparison.\n\nThis bee an emblem truly is of sin,\nWhose sweet, unto a many, death hath been.\nNow would'st have sweet from sin and yet not die,\nDo thou it, in the first place, mortify.\n\nXII.\n\nUPON A LOWERING MORNING.\n\nWell, with the day I see the clouds appear,\nAnd mix the light with darkness everywhere;\nThis threatening is, to travellers that go\nLong journeys, slabby rain they'll have, or snow.\nElse, while I gaze, the sun doth with his beams\nBelace the clouds, as 'twere with bloody streams;\nThis done, they suddenly do watery grow,\nAnd weep, and pour their tears out where they go.\n\nComparison.\n\nThus 'tis when gospel light doth usher in\nTo us both sense of grace and sense of sin;\nYea, when it makes sin red with Christ's blood,\nThen we can weep till weeping does us good.\n\nXIII.\n\nUPON OVER-MUCH NICENESS.\n\n'Tis much to see how over nice some are\nAbout the body and household affair,\nWhile what's of worth they slightly pass it by,\nNot doing, or doing it slovenly.\nTheir house must be well furnished, be in print,[21]\nMeanwhile their soul lies ley,[22] has no good in't.\nIts outside also they must beautify,\nWhen in it there's scarce common honesty.\nTheir bodies they must have tricked up and trim,\nTheir inside full of filth up to the brim.\nUpon their clothes there must not be a spot,\nBut is their lives more than one common blot.\nHow nice, how coy are some about their diet,\nThat can their crying souls with hogs'-meat quiet.\nAll drest must to a hair be, else 'tis naught,\nWhile of the living bread they have no thought.\nThus for their outside they are clean and nice,\nWhile their poor inside stinks with sin and vice.\n\nXIV.\n\nMEDITATIONS UPON A CANDLE.\n\nMan's like a candle in a candlestick,\nMade up of tallow and a little wick;\nAnd as the candle when it is not lighted,\nSo is he who is in his sins benighted.\nNor can a man his soul with grace inspire,\nMore than can candles set themselves on fire.\nCandles receive their light from what they are not;\nMen grace from Him for whom at first they care not.\nWe manage candles when they take the fire;\nGod men, when he with grace doth them inspire.\nAnd biggest candles give the better light,\nAs grace on biggest sinners shines most bright.\nThe candle shines to make another see,\nA saint unto his neighbour light should be.\nThe blinking candle we do much despise,\nSaints dim of light are high in no man's eyes.\nAgain, though it may seem to some a riddle,\nWe use to light our candles at the middle.[23]\nTrue light doth at the candle's end appear,\nAnd grace the heart first reaches by the ear.\nBut 'tis the wick the fire doth kindle on,\nAs 'tis the heart that grace first works upon.\nThus both do fasten upon what's the main,\nAnd so their life and vigour do maintain.\nThe tallow makes the wick yield to the fire,\nAnd sinful flesh doth make the soul desire\nThat grace may kindle on it, in it burn;\nSo evil makes the soul from evil turn.[24]\nBut candles in the wind are apt to flare,\nAnd Christians, in a tempest, to despair.\nThe flame also with smoke attended is,\nAnd in our holy lives there's much amiss.\nSometimes a thief will candle-light annoy,\nAnd lusts do seek our graces to destroy.\nWhat brackish is will make a candle sputter;\n'Twixt sin and grace there's oft' a heavy clutter.\nSometimes the light burns dim, 'cause of the snuff,\nSometimes it is blown quite out with a puff;\nBut watchfulness preventeth both these evils,\nKeeps candles light, and grace in spite of devils.\nNor let not snuffs nor puffs make us to doubt,\nOur candles may be lighted, though puffed out.\nThe candle in the night doth all excel,\nNor sun, nor moon, nor stars, then shine so well.\nSo is the Christian in our hemisphere,\nWhose light shows others how their course to steer.\nWhen candles are put out, all's in confusion;\nWhere Christians are not, devils make intrusion.\nThen happy are they who such candles have,\nAll others dwell in darkness and the grave.\nBut candles that do blink within the socket,\nAnd saints, whose eyes are always in their pocket,\nAre much alike; such candles make us fumble,\nAnd at such saints good men and bad do stumble.[25]\nGood candles don't offend, except sore eyes,\nNor hurt, unless it be the silly flies.\nThus none like burning candles in the night,\nNor ought[26] to holy living for delight.\nBut let us draw towards the candle's end:\nThe fire, you see, doth wick and tallow spend,\nAs grace man's life until his glass is run,\nAnd so the candle and the man is done.\nThe man now lays him down upon his bed,\nThe wick yields up its fire, and so is dead.\nThe candle now extinct is, but the man\nBy grace mounts up to glory, there to stand.\n\nXV.\n\nUPON THE SACRAMENTS.\n\nTwo sacraments I do believe there be,\nBaptism and the Supper of the Lord;\nBoth mysteries divine, which do to me,\nBy God's appointment, benefit afford.\nBut shall they be my God, or shall I have\nOf them so foul and impious a thought,\nTo think that from the curse they can me save?\nBread, wine, nor water, me no ransom bought.[27]\n\nXVI.\n\nUPON THE SUN'S REFLECTION UPON THE CLOUDS\nIN A FAIR MORNING.\n\nLook yonder, ah! methinks mine eyes do see\nClouds edged with silver, as fine garments be;\nThey look as if they saw that golden face\nThat makes black clouds most beautiful with grace.\nUnto the saints' sweet incense, or their prayer,\nThese smoky curdled clouds I do compare.\nFor as these clouds seem edged, or laced with gold,\nTheir prayers return with blessings manifold.\n\nXVII.\n\nUPON APPAREL.\n\nGod gave us clothes to hide our nakedness,\nAnd we by them do it expose to view.\nOur pride and unclean minds to an excess,\nBy our apparel, we to others show.[28]\n\nXVIII.\n\nTHE SINNER AND THE SPIDER.\n\nSinner.\n\nWhat black, what ugly crawling thing art thou?\n\nSpider.\n\nI am a spider-------------\n\nSinner.\n\nA spider, ay, also a filthy creature.\n\nSpider.\n\nNot filthy as thyself in name or feature.\nMy name entailed is to my creation,\nMy features from the God of thy salvation.\n\nSinner.\n\nI am a man, and in God's image made,\nI have a soul shall neither die nor fade,\nGod has possessed me[29] with human reason,\nSpeak not against me lest thou speakest treason.\nFor if I am the image of my Maker,\nOf slanders laid on me He is partaker.\n\nSpider.\n\nI know thou art a creature far above me,\nTherefore I shun, I fear, and also love thee.\nBut though thy God hath made thee such a creature,\nThou hast against him often played the traitor.\nThy sin has fetched thee down: leave off to boast;\nNature thou hast defiled, God's image lost.\nYea, thou thyself a very beast hast made,\nAnd art become like grass, which soon doth fade.\nThy soul, thy reason, yea, thy spotless state,\nSin has subjected to th' most dreadful fate.\nBut I retain my primitive condition,\nI've all but what I lost by thy ambition.\n\nSinner.\n\nThou venomed thing, I know not what to call thee,\nThe dregs of nature surely did befall thee,\nThou wast made of the dross and scum of all,\nMan hates thee; doth, in scorn, thee spider call.\n\nSpider.\n\nMy venom's good for something, 'cause God made it,\nThy sin hath spoiled thy nature, doth degrade it.\nOf human virtues, therefore, though I fear thee,\nI will not, though I might, despise and jeer thee.\nThou say'st I am the very dregs of nature,\nThy sin's the spawn of devils, 'tis no creature.\nThou say'st man hates me 'cause I am a spider,\nPoor man, thou at thy God art a derider;\nMy venom tendeth to my preservation,\nThy pleasing follies work out thy damnation.\nPoor man, I keep the rules of my creation,\nThy sin has cast thee headlong from thy station.\nI hurt nobody willingly, but thou\nArt a self-murderer; thou know'st not how\nTo do what good is; no, thou lovest evil;\nThou fliest God's law, adherest to the devil.[30]\n\nSinner.\n\nIll-shaped creature, there's antipathy\n'Twixt man and spiders, 'tis in vain to lie;\nI hate thee, stand off, if thou dost come nigh me,\nI'll crush thee with my foot; I do defy thee.\n\nSpider.\n\nThey are ill-shaped, who warped are by sin,\nAntipathy in thee hath long time been\nTo God; no marvel, then, if me, his creature,\nThou dost defy, pretending name and feature.\nBut why stand off? My presence shall not throng thee,\n'Tis not my venom, but thy sin doth wrong thee.\nCome, I will teach thee wisdom, do but hear me,\nI was made for thy profit, do not fear me.\nBut if thy God thou wilt not hearken to,\nWhat can the swallow, ant, or spider do?\nYet I will speak, I can but be rejected,\nSometimes great things by small means are effected.\nHark, then, though man is noble by creation,\nHe's lapsed now to such degeneration,\nIs so besotted and so careless grown,\nAs not to grieve though he has overthrown\nHimself, and brought to bondage everything\nCreated, from the spider to the king.\nThis we poor sensitives do feel and see;\nFor subject to the curse you made us be.\nTread not upon me, neither from me go;\n'Tis man which has brought all the world to woe,\nThe law of my creation bids me teach thee;\nI will not for thy pride to God impeach thee.\nI spin, I weave, and all to let thee see,\nThy best performances but cobwebs be.\nThy glory now is brought to such an ebb,\nIt doth not much excel the spider's web;\nMy webs becoming snares and traps for flies,\nDo set the wiles of hell before thine eyes;\nTheir tangling nature is to let thee see,\nThy sins too of a tangling nature be.\nMy den, or hole, for that 'tis bottomless,\nDoth of damnation show the lastingness.\nMy lying quiet until the fly is catch'd,\nShows secretly hell hath thy ruin hatch'd.\nIn that I on her seize, when she is taken,\nI show who gathers whom God hath forsaken.\nThe fly lies buzzing in my web to tell\nThee how the sinners roar and howl in hell.\nNow, since I show thee all these mysteries,\nHow canst thou hate me, or me scandalize?\n\nSinner.\n\nWell, well; I no more will be a derider,\nI did not look for such things from a spider.\n\nSpider.\n\nCome, hold thy peace; what I have yet to say,\nIf heeded, help thee may another day.\nSince I an ugly ven'mous creature be,\nThere is some semblance 'twixt vile man and me.\nMy wild and heedless runnings are like those\nWhose ways to ruin do their souls expose.\nDaylight is not my time, I work in th' night,\nTo show they are like me who hate the light.\nThe maid sweeps one web down, I make another,\nTo show how heedless ones convictions smother;\nMy web is no defence at all to me,\nNor will false hopes at judgment be to thee.\n\nSinner.\n\nO spider, I have heard thee, and do wonder\nA spider should thus lighten and thus thunder.\n\nSpider.\n\nDo but hold still, and I will let thee see\nYet in my ways more mysteries there be.\nShall not I do thee good, if I thee tell,\nI show to thee a four-fold way to hell;\nFor, since I set my web in sundry places,\nI show men go to hell in divers traces.\nOne I set in the window, that I might\nShow some go down to hell with gospel light.\nOne I set in a corner, as you see,\nTo show how some in secret snared be.\nGross webs great store I set in darksome places,\nTo show how many sin with brazen faces;\nAnother web I set aloft on high,\nTo show there's some professing men must die.\nThus in my ways God wisdom doth conceal,\nAnd by my ways that wisdom doth reveal.\nI hide myself when I for flies do wait,\nSo doth the devil when he lays his bait;\nIf I do fear the losing of my prey,\nI stir me, and more snares upon her lay:\nThis way and that her wings and legs I tie,\nThat, sure as she is catch'd, so she must die.\nBut if I see she's like to get away,\nThen with my venom I her journey stay.\nAll which my ways the devil imitates\nTo catch men, 'cause he their salvation hates.\n\nSinner.\n\nO spider, thou delight'st me with thy skill!\nI pr'ythee spit this venom at me still.\n\nSpider.\n\nI am a spider, yet I can possess\nThe palace of a king, where happiness\nSo much abounds. Nor when I do go thither,\nDo they ask what, or whence I come, or whither\nI make my hasty travels; no, not they;\nThey let me pass, and I go on my way.\nI seize the palace,[31] do with hands take hold\nOf doors, of locks, or bolts; yea, I am bold,\nWhen in, to clamber up unto the throne,\nAnd to possess it, as if 'twere mine own.\nNor is there any law forbidding me\nHere to abide, or in this palace be.\nYea, if I please, I do the highest stories\nAscend, there sit, and so behold the glories\nMyself is compassed with, as if I were\nOne of the chiefest courtiers that be there.\nHere lords and ladies do come round about me,\nWith grave demeanour, nor do any flout me\nFor this, my brave adventure, no, not they;\nThey come, they go, but leave me there to stay.\nNow, my reproacher, I do by all this\nShow how thou may'st possess thyself of bliss:\nThou art worse than a spider, but take hold\nOn Christ the door, thou shalt not be controll'd.\nBy him do thou the heavenly palace enter;\nNone chide thee will for this thy brave adventure;\nApproach thou then unto the very throne,\nThere speak thy mind, fear not, the day's thine own;\nNor saint, nor angel, will thee stop or stay,\nBut rather tumble blocks out of the way.\nMy venom stops not me; let not thy vice\nStop thee; possess thyself of paradise.\nGo on, I say, although thou be a sinner,\nLearn to be bold in faith, of me a spinner.\nThis is the way the glories to possess,\nAnd to enjoy what no man can express.\nSometimes I find the palace door uplock'd,\nAnd so my entrance thither has upblock'd.\nBut am I daunted? No, I here and there\nDo feel and search; so if I anywhere,\nAt any chink or crevice, find my way,\nI crowd, I press for passage, make no stay.\nAnd so through difficulty I attain\nThe palace; yea, the throne where princes reign.\nI crowd sometimes, as if I'd burst in sunder;\nAnd art thou crushed with striving, do not wonder.\nSome scarce get in, and yet indeed they enter;\nKnock, for they nothing have, that nothing venture.\nNor will the King himself throw dirt on thee,\nAs thou hast cast reproaches upon me.\nHe will not hate thee, O thou foul backslider!\nAs thou didst me, because I am a spider.\nNow, to conclude since I such doctrine bring,\nSlight me no more, call me not ugly thing.\nGod wisdom hath unto the piss-ant given,\nAnd spiders may teach men the way to heaven.\n\nSinner.\n\nWell, my good spider, I my errors see,\nI was a fool for railing upon thee.\nThy nature, venom, and thy fearful hue,\nBoth show that sinners are, and what they do.\nThy way and works do also darkly tell,\nHow some men go to heaven, and some to hell.\nThou art my monitor, I am a fool;\nThey learn may, that to spiders go to school.\n\nXIX.\n\nMEDITATIONS UPON THE DAY BEFORE THE SUN-\nRISING.\n\nBut all this while, where's he whose golden rays\nDrives night away and beautifies our days?\nWhere's he whose goodly face doth warm and heal,\nAnd show us what the darksome nights conceal?\nWhere's he that thaws our ice, drives cold away?\nLet's have him, or we care not for the day.\nThus 'tis with who partakers are of grace,\nThere's nought to them like their Redeemer's face.\n\nXX.\n\nOF THE MOLE IN THE GROUND.\n\nThe mole's a creature very smooth and slick,\nShe digs i' th' dirt, but 'twill not on her stick;\nSo's he who counts this world his greatest gains,\nYet nothing gets but's labour for his pains.\nEarth's the mole's element, she can't abide\nTo be above ground, dirt heaps are her pride;\nAnd he is like her who the worldling plays,\nHe imitates her in her work and ways.\nPoor silly mole, that thou should'st love to be\nWhere thou nor sun, nor moon, nor stars can see.\nBut O! how silly's he who doth not care\nSo he gets earth, to have of heaven a share!\n\nXXI.\n\nOF THE CUCKOO.\n\nThou booby, say'st thou nothing but Cuckoo?\nThe robin and the wren can thee outdo.\nThey to us play through their little throats,\nTaking not one, but sundry pretty taking notes.\nBut thou hast fellows, some like thee can do\nLittle but suck our eggs, and sing Cuckoo.\nThy notes do not first welcome in our spring,\nNor dost thou its first tokens to us bring.\nBirds less than thee by far, like prophets, do\nTell us, 'tis coming, though not by Cuckoo.\nNor dost thou summer have away with thee,\nThough thou a yawling bawling Cuckoo be.\nWhen thou dost cease among us to appear,\nThen doth our harvest bravely crown our year.\nBut thou hast fellows, some like thee can do\nLittle but suck our eggs, and sing Cuckoo.\nSince Cuckoos forward not our early spring,\nNor help with notes to bring our harvest in;\nAnd since, while here, she only makes a noise,\nSo pleasing unto none as girls and boys,\nThe Formalist we may compare her to,\nFor he doth suck our eggs, and sing Cuckoo.\n\nXXII.\n\nOF THE BOY AND BUTTERFLY.\n\nBehold how eager this our little boy\nIs for this Butterfly, as if all joy,\nAll profits, honours, yea, and lasting pleasures,\nWere wrapt up in her, or the richest treasures,\nFound in her, would be bundled up together,\nWhen all her all is lighter than a feather.\nHe halloos, runs, and cries out, Here, boys, here,\nNor doth he brambles or the nettles fear.\nHe stumbles at the mole-hills, up he gets,\nAnd runs again, as one bereft of wits;\nAnd all this labour and this large outcry,\nIs only for a silly butterfly.\n\nComparison.\n\nThis little boy an emblem is of those\nWhose hearts are wholly at the world's dispose,\nThe butterfly doth represent to me,\nThe world's best things at best but fading be.\nAll are but painted nothings and false joys,\nLike this poor butterfly to these our boys.\nHis running through nettles, thorns, and briars,\nTo gratify his boyish fond desires;\nHis tumbling over mole-hills to attain\nHis end, namely, his butterfly to gain;\nDoth plainly show what hazards some men run.\nTo get what will be lost as soon as won.\nMen seem in choice, than children far more wise,\nBecause they run not after butterflies;\nWhen yet, alas! for what are empty toys,\nThey follow children, like to beardless boys.[32]\n\nXXIII.\n\nOF THE FLY AT THE CANDLE.\n\nWhat ails this fly thus desperately to enter\nA combat with the candle? Will she venture\nTo clash at light? Away, thou silly fly;\nThus doing thou wilt burn thy wings and die.\nBut 'tis a folly her advice to give,\nShe'll kill the candle, or she will not live.\nSlap, says she, at it; then she makes retreat,\nSo wheels about, and doth her blows repeat.\nNor doth the candle let her quite escape,\nBut gives some little check unto the ape:\nThrows up her heels it doth, so down she falls,\nWhere she lies sprawling, and for succour calls.\nWhen she recovers, up she gets again,\nAnd at the candle comes with might and main,\nBut now behold, the candle takes the fly,\nAnd holds her, till she doth by burning die.\n\nComparison.\n\nThis candle is an emblem of that light\nOur gospel gives in this our darksome night.\nThe fly a lively picture is of those\nThat hate and do this gospel light oppose.\nAt last the gospel doth become their snare,\nDoth them with burning hands in pieces tear.[33]\n\nXXIV.\n\nON THE RISING OF THE SUN.\n\nLook, look, brave Sol doth peep up from beneath,\nShows us his golden face, doth on us breathe;\nHe also doth compass us round with glories,\nWhilst he ascends up to his highest stories.\nWhere he his banner over us displays,\nAnd gives us light to see our works and ways.\nNor are we now, as at the peep of light,\nTo question, is it day, or is it night?\nThe night is gone, the shadows fled away,\nAnd we now most sure are that it is day.\nOur eyes behold it, and our hearts believe it;\nNor can the wit of man in this deceive it.\nAnd thus it is when Jesus shows his face,\nAnd doth assure us of his love and grace.\n\nXXV.\n\nUPON THE PROMISING FRUITFULNESS OF A TREE.\n\nA comely sight indeed it is to see\nA world of blossoms on an apple-tree:\nYet far more comely would this tree appear,\nIf all its dainty blooms young apples were.\nBut how much more might one upon it see,\nIf all would hang there till they ripe should be.\nBut most of all in beauty 'twould abound,\nIf then none worm-eaten should there be found.\nBut we, alas! do commonly behold\nBlooms fall apace, if mornings be but cold.\nThey too, which hang till they young apples are,\nBy blasting winds and vermin take despair,\nStore that do hang, while almost ripe, we see\nBy blust'ring winds are shaken from the tree,\nSo that of many, only some there be,\nThat grow till they come to maturity.\n\nComparison.\n\nThis tree a perfect emblem is of those\nWhich God doth plant, which in his garden grows,\nIts blasted blooms are motions unto good,\nWhich chill affections do nip in the bud.\nThose little apples which yet blasted are,\nShow some good purposes, no good fruits bear.\nThose spoiled by vermin are to let us see,\nHow good attempts by bad thoughts ruin'd be.\nThose which the wind blows down, while they are green,\nShow good works have by trials spoiled been.\nThose that abide, while ripe upon the tree,\nShow, in a good man, some ripe fruit will be.\nBehold then how abortive some fruits are,\nWhich at the first most promising appear.\nThe frost, the wind, the worm, with time doth show,\nThere flows, from much appearance, works but few.\n\nXXVI.\n\nUPON THE THIEF.\n\nThe thief, when he doth steal, thinks he doth gain;\nYet then the greatest loss he doth sustain.\nCome, thief, tell me thy gains, but do not falter.\nWhen summ'd, what comes it to more than the halter?\nPerhaps, thou'lt say, The halter I defy;\nSo thou may'st say, yet by the halter die.\nThou'lt say, Then there's an end; no, pr'ythee, hold,\nHe was no friend of thine that thee so told.\nHear thou the Word of God, that will thee tell,\nWithout repentance thieves must go to hell.\nBut should it be as thy false prophet says,\nYet nought but loss doth come by thievish ways.\nAll honest men will flee thy company,\nThou liv'st a rogue, and so a rogue will die.\nInnocent boldness thou hast none at all,\nThy inward thoughts do thee a villain call.\nSometimes when thou liest warmly on thy bed,\nThou art like one unto the gallows led.\nFear, as a constable, breaks in upon thee,\nThou art as if the town was up to stone thee.\nIf hogs do grunt, or silly rats do rustle,\nThou art in consternation, think'st a bustle\nBy men about the door, is made to take thee,\nAnd all because good conscience doth forsake thee.\nThy case is most deplorably so bad,\nThou shunn'st to think on't, lest thou should'st be mad.\nThou art beset with mischiefs every way,\nThe gallows groaneth for thee every day.\nWherefore, I pr'ythee, thief, thy theft forbear,\nConsult thy safety, pr'ythee, have a care.\nIf once thy head be got within the noose,\n'Twill be too late a longer life to choose.\nAs to the penitent thou readest of,\nWhat's that to them who at repentance scoff.\nNor is that grace at thy command or power,\nThat thou should'st put it off till the last hour.\nI pr'ythee, thief, think on't, and turn betime;\nFew go to life who do the gallows climb.\n\nXXVII.\n\nOF THE CHILD WITH THE BIRD AT THE BUSH.\n\nMy little bird, how canst thou sit\n    And sing amidst so many thorns?\nLet me a hold upon thee get,\n    My love with honour thee adorns.\nThou art at present little worth,\n    Five farthings none will give for thee,\nBut pr'ythee, little bird, come forth,\n    Thou of more value art to me.\n'Tis true it is sunshine to-day,\n    To-morrow birds will have a storm;\nMy pretty one come thou away,\n    My bosom then shall keep thee warm.\nThou subject are to cold o'nights,\n    When darkness is thy covering;\nAt days thy danger's great by kites,\n    How can'st thou then sit there and sing?\nThy food is scarce and scanty too,\n    'Tis worms and trash which thou dost eat;\nThy present state I pity do,\n    Come, I'll provide thee better meat.\nI'll feed thee with white bread and milk,\n    And sugar plums, if them thou crave.\nI'll cover thee with finest silk,\n    That from the cold I may thee save.\nMy father's palace shall be thine,\n    Yea, in it thou shalt sit and sing;\nMy little bird, if thou'lt be mine,\n    The whole year round shall be thy spring.\nI'll teach thee all the notes at court,\n    Unthought-of music thou shalt play;\nAnd all that thither do resort,\n    Shall praise thee for it every day.\nI'll keep thee safe from cat and cur,\n    No manner o' harm shall come to thee;\nYea, I will be thy succourer,\n    My bosom shall thy cabin be.\nBut lo, behold, the bird is gone;\n    These charmings would not make her yield;\nThe child's left at the bush alone,\n    The bird flies yonder o'er the field.\n\nComparison.\n\nThis child of Christ an emblem is,\n    The bird to sinners I compare,\nThe thorns are like those sins of his\n    Which do surround him everywhere.\nHer songs, her food, and sunshine day,\n    Are emblems of those foolish toys,\nWhich to destruction lead the way,\n    The fruit of worldly, empty joys.\nThe arguments this child doth choose\n    To draw to him a bird thus wild,\nShows Christ familiar speech doth use\n    To make's to him be reconciled.\nThe bird in that she takes her wing,\n    To speed her from him after all,\nShows us vain man loves any thing\n    Much better than the heavenly call.\n\nXXVIII.\n\nOF MOSES AND HIS WIFE.\n\nThis Moses was a fair and comely man,\nHis wife a swarthy Ethiopian;\nNor did his milk-white bosom change her sin.\nShe came out thence as black as she went in.\nNow Moses was a type of Moses' law,\nHis wife likewise of one that never saw\nAnother way unto eternal life;\nThere's mystery, then, in Moses and his wife.\nThe law is very holy, just, and good,\nAnd to it is espoused all flesh and blood;\nBut this its goodness it cannot bestow\nOn any that are wedded thereunto.\nTherefore as Moses' wife came swarthy in,\nAnd went out from him without change of skin,\nSo he that doth the law for life adore,\nShall yet by it be left a black-a-more.\n\nXXIX.\n\nOF THE ROSE-BUSH.\n\nThis homely bush doth to mine eyes expose\nA very fair, yea, comely ruddy rose.\nThis rose doth also bow its head to me,\nSaying, Come, pluck me, I thy rose will be;\nYet offer I to gather rose or bud,\nTen to one but the bush will have my blood.\nThis looks like a trapan,[34] or a decoy,\nTo offer, and yet snap, who would enjoy;\nYea, the more eager on't, the more in danger,\nBe he the master of it, or a stranger.\nBush, why dost bear a rose if none must have it.\nWho dost expose it, yet claw those that crave it?\nArt become freakish? dost the wanton play,\nOr doth thy testy humour tend its way?\n\nComparison.\n\nThis rose God's Son is, with his ruddy looks.\nBut what's the bush, whose pricks, like tenter-hooks,\nDo scratch and claw the finest lady's hands,\nOr rend her clothes, if she too near it stands?\nThis bush an emblem is of Adam's race,\nOf which Christ came, when he his Father's grace\nCommended to us in his crimson blood,\nWhile he in sinners' stead and nature stood.\nThus Adam's race did bear this dainty rose,\nAnd doth the same to Adam's race expose;\nBut those of Adam's race which at it catch,\nAdam's race will them prick, and claw, and scratch.\n\nXXX.\n\nOF THE GOING DOWN OF THE SUN.\n\nWhat, hast thou run thy race, art going down?\nThou seemest angry, why dost on us frown?\nYea, wrap thy head with clouds and hide thy face,\nAs threatening to withdraw from us thy grace?\nO leave us not! When once thou hid'st thy head,\nOur horizon with darkness will be spread.\nTell who hath thee offended, turn again.\nAlas! too late, intreaties are in vain.\n\nComparison.\n\nOur gospel has had here a summer's day,\nBut in its sunshine we, like fools, did play;\nOr else fall out, and with each other wrangle,\nAnd did, instead of work, not much but jangle.\nAnd if our sun seems angry, hides his face,\nShall it go down, shall night possess this place?\nLet not the voice of night birds us afflict,\nAnd of our misspent summer us convict.[35]\n\nXXXI.\n\nUPON THE FROG.\n\nThe frog by nature is both damp and cold,\nHer mouth is large, her belly much will hold;\nShe sits somewhat ascending, loves to be\nCroaking in gardens, though unpleasantly.\n\nComparison.\n\nThe hypocrite is like unto this frog,\nAs like as is the puppy to the dog.\nHe is of nature cold, his mouth is wide\nTo prate, and at true goodness to deride.\nHe mounts his head as if he was above\nThe world, when yet 'tis that which has his love.\nAnd though he seeks in churches for to croak,\nHe neither loveth Jesus nor his yoke.\n\nXXXII.\n\nUPON THE WHIPPING OF A TOP.\n\n'Tis with the whip the boy sets up the top,\n    The whip makes it run round upon its toe;\nThe whip makes it hither and thither hop:\n    'Tis with the whip the top is made to go.\n\nComparison.\n\nOur legalist is like unto this top,\n    Without a whip he doth not duty do;\nLet Moses whip him, he will skip and hop;\n    Forbear to whip, he'll neither stand nor go.\n\nXXXIII.\n\nUPON THE PISMIRE.\n\nMust we unto the pismire go to school,\n    To learn of her in summer to provide\nFor winter next ensuing. Man's a fool,\n    Or silly ants would not be made his guide.\nBut, sluggard, is it not a shame for thee\n    To be outdone by pismires? Pr'ythee hear:\nTheir works, too, will thy condemnation be\n    When at the judgment-seat thou shalt appear.\nBut since thy God doth bid thee to her go,\n    Obey, her ways consider, and be wise;\nThe piss-ant tell thee will what thou must do,\n    And set the way to life before thine eyes.\n\nXXXIV.\n\nUPON THE BEGGAR.\n\nHe wants, he asks, he pleads his poverty,\nThey within doors do him an alms deny.\nHe doth repeat and aggravate his grief,\nBut they repulse him, give him no relief.\nHe begs, they say, Begone; he will not hear,\nBut coughs, sighs, and makes signs he still is there;\nThey disregard him, he repeats his groans;\nThey still say nay, and he himself bemoans.\nThey grow more rugged, they call him vagrant;\nHe cries the shriller, trumpets out his want.\nAt last, when they perceive he'll take no nay,\nAn alms they give him without more delay.\n\nComparison.\n\nThis beggar doth resemble them that pray\nTo God for mercy, and will take no nay,\nBut wait, and count that all his hard gainsays\nAre nothing else but fatherly delays;\nThen imitate him, praying souls, and cry:\nThere's nothing like to importunity.\n\nXXXV.\n\nUPON THE HORSE AND HIS RIDER.\n\nThere's one rides very sagely on the road,\nShowing that he affects the gravest mode.\nAnother rides tantivy, or full trot,\nTo show much gravity he matters not.\nLo, here comes one amain, he rides full speed,\nHedge, ditch, nor miry bog, he doth not heed.\nOne claws it up-hill without stop or check,\nAnother down as if he'd break his neck.\nNow every horse has his especial guider;\nThen by his going you may know the rider.\n\nComparison.\n\nNow let us turn our horse into a man,\nHis rider to a spirit, if we can.\nThen let us, by the methods of the guider,\nTell every horse how he should know his rider.\nSome go, as men, direct in a right way,\nNor are they suffered to go astray;\nAs with a bridle they are governed,\nAnd kept from paths which lead unto the dead.\nNow this good man has his especial guider,\nThen by his going let him know his rider.\nSome go as if they did not greatly care,\nWhether of heaven or hell they should be heir.\nThe rein, it seems, is laid upon their neck,\nThey seem to go their way without a check.\nNow this man too has his especial guider,\nAnd by his going he may know his rider.\nSome again run as if resolved to die,\nBody and soul, to all eternity.\nGood counsel they by no means can abide;\nThey'll have their course whatever them betide.\nNow these poor men have their especial guider,\nWere they not fools they soon might know their rider.\nThere's one makes head against all godliness,\nThose too, that do profess it, he'll distress;\nHe'll taunt and flout if goodness doth appear,\nAnd at its countenancers mock and jeer.\nNow this man, too, has his especial guider,\nAnd by his going he might know his rider.\n\nXXXVI.\n\nUPON THE SIGHT OF A POUND OF CANDLES\nFALLING TO THE GROUND.\n\nBut be the candles down, and scattered too,\nSome lying here, some there? What shall we do?\nHold, light the candle there that stands on high,\nIt you may find the other candles by.\nLight that, I say, and so take up the pound\nYou did let fall and scatter on the ground.\n\nComparison.\n\nThe fallen candles do us intimate\nThe bulk of God's elect in their laps'd state;\nTheir lying scattered in the dark may be\nTo show, by man's lapsed state, his misery.\nThe candle that was taken down and lighted,\nThereby to find them fallen and benighted,\nIs Jesus Christ; God, by his light, doth gather\nWho he will save, and be unto a Father.\n\nXXXVII.\n\nUPON A PENNY LOAF.\n\nThy price one penny is in time of plenty,\nIn famine doubled, 'tis from one to twenty.\nYea, no man knows what price on thee to set\nWhen there is but one penny loaf to get.\n\nComparison.\n\nThis loaf's an emblem of the Word of God,\nA thing of low esteem before the rod\nOf famine smites the soul with fear of death,\nBut then it is our all, our life, our breath.[36]\n\nXXXVIII.\n\nTHE BOY AND WATCHMAKER.\n\nThis watch my father did on me bestow,\nA golden one it is, but 'twill not go,\nUnless it be at an uncertainty:\nBut as good none as one to tell a lie.\nWhen 'tis high day my hand will stand at nine;\nI think there's no man's watch so bad as mine.\nSometimes 'tis sullen, 'twill not go at all,\nAnd yet 'twas never broke nor had a fall.\n\nWatchmaker.\n\nYour watch, though it be good, through want of skill\nMay fail to do according to your will.\nSuppose the balance, wheels, and springs be good,\nAnd all things else, unless you understood\nTo manage it, as watches ought to be,\nYour watch will still be at uncertainty.\nCome, tell me, do you keep it from the dust,\nYea, wind it also duly up you must?\nTake heed, too, that you do not strain the spring;\nYou must be circumspect in every thing,\nOr else your watch, were it as good again,\nWould not with time and tide you entertain.\n\nComparison.\n\nThis boy an emblem is of a convert,\nHis watch of the work of grace within his heart,\nThe watchmaker is Jesus Christ our Lord,\nHis counsel, the directions of his Word;\nThen convert, if thy heart be out of frame,\nOf this watchmaker learn to mend the same.\nDo not lay ope' thy heart to worldly dust,\nNor let thy graces over-grow with rust,\nBe oft' renewed in the' spirit of thy mind,\nOr else uncertain thou thy watch wilt find.\n\nXXXIX.\n\nUPON A LOOKING-GLASS.\n\nIn this see thou thy beauty, hast thou any,\nOr thy defects, should they be few or many.\nThou may'st, too, here thy spots and freckles see,\nHast thou but eyes, and what their numbers be.\nBut art thou blind? There is no looking-glass\nCan show thee thy defects, thy spots, or face.\n\nComparison.\n\nUnto this glass we may compare the Word,\nFor that to man advantage doth afford\n(Has he a mind to know himself and state),\nTo see what will be his eternal fate.\nBut without eyes, alas! how can he see?\nMany that seem to look here, blind men be.\nThis is the reason they so often read\nTheir judgment there, and do it nothing dread.\n\nXL.\n\nOF THE LOVE OF CHRIST.\n\nThe love of Christ, poor I! may touch upon;\nBut 'tis unsearchable. O! there is none\nIts large dimensions can comprehend\nShould they dilate thereon world without end.\nWhen we had sinned, in his zeal he sware,\nThat he upon his back our sins would bear.\nAnd since unto sin is entailed death,\nHe vowed for our sins he'd lose his breath.\nHe did not only say, vow, or resolve,\nBut to astonishment did so involve\nHimself in man's distress and misery,\nAs for, and with him, both to live and die.\nTo his eternal fame in sacred story,\nWe find that he did lay aside his glory,\nStepped from the throne of highest dignity,\nBecame poor man, did in a manger lie;\nYea, was beholden unto his for bread,\nHad, of his own, not where to lay his head;\nThough rich, he did for us become thus poor,\nThat he might make us rich for evermore.\nNor was this but the least of what he did,\nBut the outside of what he suffered?\nGod made his blessed son under the law,\nUnder the curse, which, like the lion's paw,\nDid rent and tear his soul for mankind's sin,\nMore than if we for it in hell had been.\nHis cries, his tears, and bloody agony,\nThe nature of his death doth testify.\nNor did he of constraint himself thus give,\nFor sin, to death, that man might with him live.\nHe did do what he did most willingly,\nHe sung, and gave God thanks, that he must die.\nBut do kings use to die for captive slaves?\nYet we were such when Jesus died to save's.\nYea, when he made himself a sacrifice,\nIt was that he might save his enemies.\nAnd though he was provoked to retract\nHis blest resolves for such so good an act,\nBy the abusive carriages of those\nThat did both him, his love, and grace oppose;\nYet he, as unconcerned with such things,\nGoes on, determines to make captives kings;\nYea, many of his murderers he takes\nInto his favour, and them princes makes.\n\nXLI.\n\nON THE CACKLING OF A HEN.\n\nThe hen, so soon as she an egg doth lay,\n(Spreads the fame of her doing what she may.)\nAbout the yard she cackling now doth go,\nTo tell what 'twas she at her nest did do.\nJust thus it is with some professing men,\nIf they do ought that good is, like our hen\nThey can but cackle on't where e'er they go,\nWhat their right hand doth their left hand must know.\n\nXLII.\n\nUPON AN HOUR-GLASS.\n\nThis glass, when made, was, by the workman's skill,\nThe sum of sixty minutes to fulfil.\nTime, more nor less, by it will out be spun,\nBut just an hour, and then the glass is run.\nMan's life we will compare unto this glass,\nThe number of his months he cannot pass;\nBut when he has accomplished his day,\nHe, like a vapour, vanisheth away.\n\nXLIII.\n\nUPON A SNAIL.\n\nShe goes but softly, but she goeth sure,\n    She stumbles not, as stronger creatures do.\nHer journey's shorter, so she may endure\n    Better than they which do much farther go.\nShe makes no noise, but stilly seizeth on\n    The flower or herb appointed for her food,\nThe which she quietly doth feed upon\n    While others range and glare, but find no good.\nAnd though she doth but very softly go,\n    However, 'tis not fast nor slow, but sure;\nAnd certainly they that do travel so,\n    The prize they do aim at they do procure.\n\nComparison.\n\nAlthough they seem not much to stir, less go,\n    For Christ that hunger, or from wrath that flee,\nYet what they seek for quickly they come to,\n    Though it doth seem the farthest off to be.\nOne act of faith doth bring them to that flower\n    They so long for, that they may eat and live,\nWhich, to attain, is not in others power,\n    Though for it a king's ransom they would give.\nThen let none faint, nor be at all dismayed\n    That life by Christ do seek, they shall not fail\nTo have it; let them nothing be afraid;\n    The herb and flower are eaten by the snail.[37]\n\nXLIV.\n\nOF THE SPOUSE OF CHRIST.\n\nWho's this that cometh from the wilderness,\n    Like smokey pillars thus perfum'd with myrrh,\nLeaning upon her dearest in distress,\n    Led into's bosom by the Comforter?\nShe's clothed with the sun, crowned with twelve stars,\n    The spotted moon her footstool she hath made.\nThe dragon her assaults, fills her with jars,\n    Yet rests she under her Beloved's shade,\nBut whence was she? what is her pedigree?\n    Was not her father a poor Amorite?\nWhat was her mother but as others be,\n    A poor, a wretched, and a sinful Hittite.\nYea, as for her, the day that she was born,\n    As loathsome, out of doors they did her cast;\nNaked and filthy, stinking and forlorn;\n    This was her pedigree from first to last.\nNor was she pitied in this estate,\n    All let her lie polluted in her blood:\nNone her condition did commiserate,\n    There was no heart that sought to do her good.\nYet she unto these ornaments is come,\n    Her breasts are fashioned, her hair is grown;\nShe is made heiress of the best kingdom;\n    All her indignities away are blown.\nCast out she was, but now she home is taken,\n    Naked (sometimes), but now, you see, she's cloth'd;\nNow made the darling, though before forsaken,\n    Barefoot, but now as princes' daughters shod.\nInstead of filth, she now has her perfumes;\n    Instead of ignominy, her chains of gold:\nInstead of what the beauty most consumes,\n    Her beauty's perfect, lovely to behold.\nThose that attend and wait upon her be\n    Princes of honour, clothed in white array;\nUpon her head's a crown of gold, and she\n    Eats wheat, honey, and oil, from day to day.\nFor her beloved, he's the high'st of all,\n    The only Potentate, the King of kings:\nAngels and men do him Jehovah call,\n    And from him life and glory always springs.\nHe's white and ruddy, and of all the chief:\n    His head, his locks, his eyes, his hands, and feet,\nDo, for completeness, out-go all belief;\n    His cheeks like flowers are, his mouth most sweet.\nAs for his wealth, he is made heir of all;\n    What is in heaven, what is on earth is his:\nAnd he this lady his joint-heir doth call,\n    Of all that shall be, or at present is.\nWell, lady, well, God has been good to thee;\n    Thou of an outcast, now art made a queen.\nFew, or none, may with thee compared be,\n    A beggar made thus high is seldom seen.\nTake heed of pride, remember what thou art\n    By nature, though thou hast in grace a share,\nThou in thyself dost yet retain a part\n    Of thine own filthiness; wherefore beware.\n\nXLV.\n\nUPON A SKILFUL PLAYER OF AN INSTRUMENT.\n\nHe that can play well on an instrument,\n    Will take the ear, and captivate the mind\nWith mirth or sadness; for that it is bent\n    Thereto, as music in it place doth find.\nBut if one hears that hath therein no skill,\n    (As often music lights of such a chance)\nOf its brave notes they soon be weary will:\n    And there are some can neither sing nor dance.\n\nComparison.\n\nUnto him that thus skilfully doth play,\n    God doth compare a gospel-minister,\nThat rightly preacheth, and doth godly pray,\n    Applying truly what doth thence infer.\nThis man, whether of wrath or grace he preach,\n    So skilfully doth handle every word;\nAnd by his saying doth the heart so reach,\n    That it doth joy or sigh before the Lord.\nBut some there be, which, as the brute, doth lie\n    Under the Word, without the least advance\nGodward; such do despise the ministry;\n    They weep not at it, neither to it dance.\n\nXLVI.\n\nOF MAN BY NATURE.\n\nFrom God he's a backslider,\nOf ways he loves the wider;\nWith wickedness a sider,\nMore venom than a spider.\nIn sin he's a considerer,\nA make-bate and divider;\nBlind reason is his guider,\nThe devil is his rider.\n\nXLVII.\n\nUPON THE DISOBEDIENT CHILD.\n\nChildren become, while little, our delights!\nWhen they grow bigger, they begin to fright's.\nTheir sinful nature prompts them to rebel,\nAnd to delight in paths that lead to hell.\nTheir parents' love and care they overlook,\nAs if relation had them quite forsook.\nThey take the counsels of the wanton's, rather\nThan the most grave instructions of a father.\nThey reckon parents ought to do for them,\nThough they the fifth commandment do contemn;\nThey snap and snarl if parents them control,\nThough but in things most hurtful to the soul.\nThey reckon they are masters, and that we\nWho parents are, should to them subject be!\nIf parents fain would have a hand in choosing,\nThe children have a heart will in refusing.\nThey'll by wrong doings, under parents gather,\nAnd say it is no sin to rob a father.\nThey'll jostle parents out of place and power,\nThey'll make themselves the head, and them devour.\nHow many children, by becoming head,\nHave brought their parents to a piece of bread!\nThus they who, at the first, were parents joy,\nTurn that to bitterness, themselves destroy.\n    But, wretched child, how canst thou thus requite\nThy aged parents, for that great delight\nThey took in thee, when thou, as helpless, lay\nIn their indulgent bosoms day by day?\nThy mother, long before she brought thee forth,\nTook care thou shouldst want neither food nor cloth.\nThy father glad was at his very heart,\nHad he to thee a portion to impart.\nComfort they promised themselves in thee,\nBut thou, it seems, to them a grief wilt be.\nHow oft, how willingly brake they their sleep,\nIf thou, their bantling, didst but winch or weep.\nTheir love to thee was such they could have giv'n,\nThat thou mightst live, almost their part of heav'n.\nBut now, behold how they rewarded are!\nFor their indulgent love and tender care;\nAll is forgot, this love he doth despise.\nThey brought this bird up to pick out their eyes.\n\nXLVIII.\n\nUPON A SHEET OF WHITE PAPER.\n\nThis subject is unto the foulest pen,\nOr fairest handled by the sons of men.\n'Twill also show what is upon it writ,\nBe it wisely, or nonsense for want of wit,\nEach blot and blur it also will expose\nTo thy next readers, be they friends or foes.\n\nComparison.\n\nSome souls are like unto this blank or sheet,\nThough not in whiteness. The next man they meet,\nIf wise or fool, debauched or deluder,\nOr what you will, the dangerous intruder\nMay write thereon, to cause that man to err\nIn doctrine or in life, with blot and blur.\nNor will that soul conceal from who observes,\nBut show how foul it is, wherein it swerves.\nA reading man may know who was the writer,\nAnd, by the hellish nonsense, the inditer.\n\nXLIX.\n\nUPON FIRE.\n\nWho falls into the fire shall burn with heat;\nWhile those remote scorn from it to retreat.\nYea, while those in it, cry out, O! I burn,\nSome farther off those cries to laughter turn.\n\nComparison.\n\nWhile some tormented are in hell for sin;\nOn earth some greatly do delight therein.\nYea, while some make it echo with their cry,\nOthers count it a fable and a lie.[38]\n\n\n\nFOOTNOTES:\n\n[1] Bunyan's poem in the Holy War.\n\n[2] On the leaf following the title to One Thing is Needful, &c.,\nby John Bunyan, 1688. A rare little 32mo, published by the author,\nin possession of the Editor.\n\n[3] At the end of Grace Abounding, the sixth edition, and also in\nThe Work of Jesus Christ as an Advocate, by Bunyan, 1688.\n\n[4] Advertised in the eighth edition of Solomon's Temple Spiritualized.\n\n[5] In Youth Directed and Instructed--a curious little book for\nchildren.\n\n[6] Square 24mo., by Bennet, Gurney, and others, without date.\n\n[7] Sturt engraved the Book of Common Prayer; some French artists\nelegantly etched two of their devotional books; and Pyne engraved\nthe texts of Horace and Virgil with beautiful vignettes.\n\n[8] Altered to 'huge' in the Emblems, 1724.\n\n[9] A familiar phrase, denoting persons who have been always frivolous\nand childish, or those who have passed into second childhood. 'On\nthe shelf' is a common saying of ladies when they are too old to\nget married.--Ed.\n\n[10] The name of a bird that mimics gestures.--Ed.\n\n[11] Indelible, as when raw material is dyed before it is wove,\nevery grain receives the dye.--Ed.\n\n[12] For this use of the word 'handle,' see Jeremiah 2:8. 'They\nthat handle the law.'--Ed.\n\n[13] This word, with pismire and emmet, has become obsolete. 'Ant'\nis the term now universally used.--Ed.\n\n[14] See Psalm 84:3; Leviticus 11:16; Numbers 20.\n\n[15] A machine used in the manufacture of cloth, on which it is\nstretched.--Ed.\n\n[16] Spiders being venomous was a vulgar error, universally believed,\nuntil modern discoveries have proved the contrary, excepting a\nfew foreign species.--Ed.\n\n[17] This is a scriptural idea of the inhabitants of heaven.\nRevelation 11:8, saints 'small and great.' Matthew 19:28: 'The Son\nof man on his throne, and the twelve apostles on their thrones.'\nRevelation 4:10: 'Four and twenty elders on their thrones.'\nRevelation 5:11: 'An innumerable company of worshippers.'--Ed.\n\n[18] In an ancient battledore or horn-book, and in one of Henry\nVIII's primers, both in the editor's possession, this sentence is\ntranslated--'And let us not be led into temptation.'--Ed.\n\n[19] When divine light first dawns upon the soul, and reveals sin,\nO how difficult is it to conclude that sin is pardoned, and the\nsinner blest!--Ed.\n\n[20] The swallow is remarkably swift in flight; 'their note is a\nslight twittering, which they seldom if ever exert but upon the\nwing.'--Goldsmith's Natural History.--Ed.\n\n[21] 'Be in print'; a proverbial expression, to show order and\nregularity; like type in print.--Ed.\n\n[22] 'Ley'; barren or fallow, uncultivated, generally spelt lea.--Ed.\n\n[23] This riddle is solved in the fourth line following. The light\nof the fear and love of God begins in the middle of our bodily\nframe, with the heart. Bunyan's love of religious riddles is seen\nin the second part of the Pilgrimage, when Christian is resting\nat the house of Gaius.--Ed.\n\n[24] Convictions of sin make the soul turn from sin.--Ed.\n\n[25] This character is admirably drawn in the second part of the\nPilgrim's Progress--Mr. Brisk, a suitor to Mercy.--Ed.\n\n[26] Preterite of the verb 'to save,' from the Saxon agan, to be\nheld or bound by moral obligation.--Imperial Dictionary.--Ed.\n\n[27] What folly, nay, madness, for man to pretend to make God of\na little flour, or to rely for forgiveness of sin on a wafer, a\nbit of bread, or a little wine or water. How degraded is he that\npretends to believe such palpable absurdities.--Ed.\n\n[28] This is one of Bunyan's keen, shrewd, home thrusts. Clothes\nprofessedly made to hide what they studiously display!!--Ed.\n\n[29] Possessed me with, or has given me possession of.--Ed.\n\n[30] Man's sinfulness, by nature and practice, justly, but awfully\ndescribed.--Mason.\n\n[31] See Proverbs 30:20, and Pilgrim's Progress. There is also a\nvery striking allusion to the subject of this emblem, in Bunyan's\nLight in Darkness.\n\n[32] He who, in riper years, seeks happiness in sensual gratification,\nis a child in understanding: he only changes his toys.--Ed.\n\n[33] 'To the one, a savour of death unto death; and to the other,\na savour of life unto life' (2 Cor 2:16).\n\n[34] 'Trapan' is the Saxon verb to ensnare, modernized to trap.--Ed.\n\n[35] How agonizing will be the cry of the lost soul--'The harvest\nis past, the summer is ended, and we are not saved' (Jer 8:20).--Ed.\nUpon the brittle thread of life hang everlasting things.--Mason.\n\n[36] When the Word of God dwells in us richly in all wisdom, then\nwill the peace of God rule in our hearts, and we shall be sweetly\ninclined to every good thought, word, and work.--Ed.\n\n[37] If the crawling snail finds food, wherefore do ye doubt, O!\nye of little faith.--Ed.\n\n[38] Fools make a mock at sin. The scorner occupies a proud,\nan elevated seat, which will sink under him, and crush him down\nto everlasting destruction. The threatenings and promises of God\nstand sure for ever.--Ed\n\n***\n\nTHE STRUGGLER;\n\nCONTAINING\n\nTHE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED,\nAND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE.\n\nTHIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION,\nAND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED\nIN 1691.\n\nBY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS.\n\nA CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS.\n\nAND\n\nTHEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING.\n\n\nNote.--Those that are in Italic letter are them that compose\nthe first folio: And the rest are intended, when time serves,\nfor a second folio.[1]\n\n1. Gospel truths opened, 1656\n2. A vindication of that [sm. 4to] 1657\n3. Sighs from Hell (9 Impressions), [1650]\n4. The 2 Covenants Law and Grace\n5. I will pray with the Spirit, 1663\n6. A map of salvation, &c., [A broadside]\n7. The four last things (3 Impressions),\n8. Mount Ebal and Gerizim,\n9. Prison Meditations,\n10. The Holy City, &c., 1665\n11. The Resurrection, &c., 1665\n12. Grace Abounding (6 Impressions), [1666]\n13. Justification by Jesus Christ, [sm. 4to] 1671\n14. Confession of Faith, &c., 1672\n15. Difference in Judgment, &c., 1673\n16. Peaceable principles, &c., 1674\n17. Election and Reprobation, &c., [sm. 4to] [No date]\n18. Light for them in Darkness,\n19. Christian Behaviour (4 Impressions),\n20. Instructions for the Ignorant, 1675\n21. Saved by Grace,\n22. The Strait-Gate, 1676\n23. The Pilgrim's Progress (12 Impressions), [1678]\n24. The Fear of God, 1679\n25. Come and Welcome to Jesus Christ (4 Impressions)\n26. The Holy War (3 Impressions) 1682\n27. The Barren Fig Tree,\n28. The Greatness of the Soul, &c., [1683]\n29. A case of Conscience of prayer, [sm. 4to] [1683]\n30. Advice to Sufferers, 1684\n31. The 2d pt. Pilgrim's Progress (3 Impressions), [1684]\n32. Life and Death of Mr. Badman,[2] [1680]\n33. Holy Life the beauty of Christianity,\n34. The Pharisee and Publican, 1685\n35. A caution against Sin, [a sheet] [1684]\n36. Meditations on 74 things,\n37. The first-day Sabbath, 1685\n38. The Jerusalem Sinner Saved, 1688\n39. Jesus Christ an advocate, 1688\n40. The House of God, 1688\n41. The Water of Life, 1688\n42. Solomon's Temple Spiritualized, [1688]\n43. The Excell. of a broken heart, [1689]\n44. His last Sermon at London, 1688\n\nTwelve Manuscripts part of the first folio 1692\n45. Exposit. on 10 first chap. of Genesis,\n46. Justification by Imputed Righteousness,\n47. Paul's departure and crown,\n48. Of the Trinity and a Christian,\n49. Of the Law and a Christian,\n50. Israel's Hope encouraged,\n51. Desires of the righteous granted,\n52. The unsearchable riches of Christ,\n53. Christ Compleat Saviour in's Interest,\n54. Saint's Knowledge of Christ's love,\n55. House of the Forest of Lebanon,\n56. A description of Antichirst,\n\nFour Manuscripts yet unprinted.\n57. A Christian Dialogue.[3]\n58. The Heavenly Footman.[4]\n59. A Pocket Concordance.[3]\n60. An Account of his Imprisonment.[5]\n\n\nHere's sixty pieces of his labours, and he was sixty years of age.\n\nHe was born at Elstow, nigh Bedford, about 1628. And about 1652\nwas, by irresistible grace, converted: and in 1660 he had preached\nfive years, and then, for that, was thrown into Bedford Gaol; and\nin 1671 was called to the pastoral office at Bedford, being the\n11th of his twelve years and an half's imprisonment; and died at\nLondon, Aug. 31, 1688.\n\n[Where the date is in brackets it is supplied from original copies\nin the Editor's possession.]\n\n\nREASONS\n\nWHY CHRISTIAN PEOPLE SHOULD PROMOTE BY SUBSCRIPTIONS THE PRINTING\nIN FOLIO THE LABOURS OF MR. JOHN BUNYAN, LATE MINISTER OF THE\nGOSPEL, AND PASTOR OF THE CONGREGATION AT BEDFORD.\n\nI. He was a very able and excellent minister of the gospel; viz.,\nable to express himself, and had excellent matter known to all\nChristians that have heard him preach.\n\nII. He became thus able and excellent a minister by a great degree\nof Gospel Grace bestowed upon his own soul, more than probable for\nthat very end; for that God wrought him from a very great profane\nsinner, and an illiterate poor man, to this profound understanding\nthe true or genuine spiritual meaning of the Scriptures, whereby\nhe could experimentally preach to souls with power, and affection,\nand apostolical learning, the true nature of the gospel.\n\nIII. God's bestowing such great grace, to turn so great a sinner,\nto make such a great gospel labourer, and thrust him into his\nharvest, argues there was great need, and therefore without question\nhis labours ought to be preserved.\n\nIV. Our Bunyan being so graciously, by the Lord of the harvest,\nthrust into labour, clearly shows to us, (and may by this preservation\nto future ages), that God is not bound to human means of learned\neducation (though learning may be useful in its place), but can,\nwhen he will, make a minister of the gospel without man's forecast\nof education, and in spite of all the men in the world that would\noppose it, though it be above sixteen hundred years after the\napostles.\n\nV. Many thousands had the soul benefit and comfort of his ministry\nto astonishment, as if an angel or an apostle had touched their\nsouls with a coal of holy fire from the altar.\n\nVI. This excellent operation of the special grace of God in him,\nand the gift of utterance when he preached, confounded the wisdom\nof his adversaries that heard him, or heard of him, he being, as\nit is commonly called, unlearned, or had not school education.\n\nVII. For all these reasons before-mentioned, of the spirituality\nof his preaching, his labours in writing deserve preservation by\nprinting as much as any other famous man's that have writ since\nthe apostles' time.\n\nVIII. Moreover he hath been a Christian sufferer for above twelve\nyears, by imprisonment, whereby he sealed to the truth he preached.\n\nIX. Yet, for all that imprisonment, he preached then, and there,\nand afterwards abroad, as a faithful labourer for the salvation\nof souls.\n\nX. And he was not a man that preached by way of bargain for money,\nfor he hath refused a more plentiful income to keep his station.\n\nXI. And his moderation, or desire of money, was as the apostle\nPaul's practice, below his privilege; so that he did not, when he\ndied, leave much wealth to his family.\n\nXII. And the Church that wants such a pastor may find it long\nbefore they get one, and therefore ought to respect our Bunyan's\nlabours.\n\nXIII. If God had not put it into the heart of some Christians or\nChurch to preserve the Epistles of the Apostle to the Romans,\nCorinthians, Galatians, and others, we in this age of the world\nshould in all probability never have known that there ever were\nany such Christians and doctrines; their names and doctrines might\nhave been lost, and we might have perished, and that would have\nbeen dreadful; for God mostly works by second causes.\n\nXIV. And why should any Christian people, that have reason to reckon\nthemselves obliged herein, set themselves aside from communicating\nto other Christians and the ages to come the gospel labours of\nso eminent a minister as God so graciously honoured and assisted\nthem with?\n\nXV. And if these labours (of, as I may say, an apostle of our age,\nif we have any) are not preserved by printing thus in folio, most\nof them in all probability will be lost, for there are many of\nthem have been out of print many years, and will never otherwise\nbe printed again because of the charge, &c.\n\nXVI. By the late Act for liberty of conscience, it is lawful now\nto print the works of dissenters, though it was not so formerly;\ntherefore much danger cannot plead excuse.\n\nXVII. It is a good work without controversy, and therefore there\ncan be no scruple of conscience about its pleasing God.\n\nXVIII. There is also to the subscribers a further benefit in this\nfolio; for, whereas these twenty books would, if bought single,\ncost nigh twenty shillings now, as printed in folio they will\nhave them for about twelve shillings bound together in one volume,\nwhich conveniency also prevents losing.\n\nXIX. These ten manuscripts, which were never before printed,\nwould, if printed in small books, and bought single, cost almost\nthe money that these twenty in folio comes for, which is great\nodds.\n\nXX. Not to preserve his labours and name, which are so great, is\na disingenuous slighting or despising them, and serving them no\nbetter than a wicked man's that rots. Bunyan hath preached, and\nfreely bestowed many a good and gospel-truth, and soul-reviving\nexpression; for which of them doth any of his friends slight\nhim? Nay, do not they rather owe him something for his labour he\nbestowed on them, as Philemon did to Paul?\n\nXXI. The price of the first part will be an easier purchase than\nof the whole; and all in one volume would be somewhat too big in\nbulk and price.\n\nXXII. There is need of printing these books now, because errors\nand superstitions, like the smoke of the bottomless pit, darken\nprotestants understanding the purer truths of the gospel.\n\nXXIII. And when this first part is sold off, we shall endeavour\nto publish a second part, whereby he that is wiling may have the\nwhole in folio.\n\nXXIV. This preservation will preserve the name of John Bunyan, a\nchampion of our age to future ages; whereby it may be said in the\npulpit, The great convert Bunyan said so and so.\n\nXXV. If the labours of so eminent a minister should not be preserved,\nI known not whose should.\n\nXXVI. Antichristian people are diligent to preserve the works of\ntheir eminent men; and therefore Christians should be diligent to\npreserve theirs.\n\nXXVII. The chief reasons we argue from are not common rules, that\ntherefore every good minister's endeavours ought to be printed\nin folio. But this case is extraordinary, as an eminent minister,\nmade so by abundance of gospel grace, who has also writ much, which\nhath gone off well. I say eminent, though he was, when young,\nprofane, and had not school education to enable him, as is apparent\nto all that knew him.\n\nXXVIII. By this printed in folio a man may have recourse for\nsatisfaction in a case of conscience to any of these particular\nbooks with the rest, which otherwise are not to be bought; and\nthat I have proved by often trying most London booksellers, and\nbefore that given them above twice the price for a book; and I\nknow not how to get another of those sorts for any price whatsoever.\n\nXXIX. All these things, or half of them, beside many others that\nmight be given, being considered, I cannot see but it is an absolute\nduty.\n\nXXX. And lastly (pardon me, if I speak too great a word, as it\nmay seem to some to be borne), all things considered; that is,\nhis own former profaneness, poverty, unlearnedness, together with\nhis great natural parts, the great change made by grace, and his\nlong imprisonment, and the great maturity in grace and preaching\nhe attained to, I say our deceased Bunyan hath not left in England,\nor the world, his equal behind him, as I know of. And this is the\nunfeigned belief of,\n\nYour Christian brother,\n\nCHARLES DOE.\n\n\nTHE STRUGGLER\n\n(FOR THE PRECEDING PRESERVATION OF MR. JOHN BUNYAN'S LABOURS\nIN FOLIO) THINKS IT MAY ANSWER THE DESIRES OF MANY TO GIVE THE\nFOLLOWING RELATION:--\n\nCHRISTIAN READER,\n\nI do here as further duty presume to give you, according to my\nunderstanding, a relation in three parts, concerning our eminent\nauthor, Mr. John Bunyan, and his labours.\n\nI. The author's parentage, imprisonment, times, and manner of his\nlife and death, &c.\n\nII. Relations and observations upon his labours, &c.\n\nIII. Notes on printing this folio and index, &c.\n\nFirst, Our excellent author, by the abundant grace of God, Mr.\nJohn Bunyan, was born at Elstow, a mile side of Bedford, about the\nyear 1628. His father was mean, and by trade a mender of pots and\nkettles, vulgarly called a tinker, and of the national religion,\nas commonly men of that trade are, and was brought up to the\ntinkering trade, as also were several of his brothers, whereat he\nworked about that country,[6] being also very profane and poor,\neven when married, &c.\n\nBut it pleased God, by his irresistible grace, to work in him\nsome convictions and fears of hell, and also desires of heaven,\nwhich drove him to reading and hearing of religious matters, so,\ncontrolling grace growing abundantly, he did not take up religion\nupon trust, but grace in him continually struggling with himself\nand others, took all advantages he lit on to ripen his understanding\nin religion, and so he lit on the dissenting congregation of\nChristians at Bedford, and was, upon confession of faith, baptized\nabout the year 1651, o 52, or 53.\n\nAnd after a little time, having a gift of utterance, and love to\nthe conviction of sinners, preached about the country the same\nsalvation he found by experience himself stood in need of,\nby faith and repentance, and worked at his tinkering trade for a\nlivelihood, whereby the reigning grace of God appeared the more\nsovereign and glorious in this choice, even as it shone in the\nchoice of Peter, a fisherman, and the rest of the apostles, and\nothers of the eminent saints of old, most of them tradesmen, and\nof whom most excellent things are spoken, &c.\n\nIn the year 1660, being the year king Charles returned to England,\nhaving preached about[7] five years, the rage of gospel enemies\nwas so great that, November 12, they took him prisoner at a meeting\nof good people, and put him in Bedford jail, and there he continued\nabout six years, and then was let out again, 1666, being the year\nof the burning of London, and, a little after his release, they\ntook him again at a meeting, and put him in the same jail, where\nhe lay six years more.[8] Before they took him his intent was\nto preach on these words, 'Dost thou believe on the Son of God?'\n(John 9:35). From whence he intended to show the absolute need of\nfaith in Jesus Christ. And after he was released again, they took\nhim again, and put him in prison the third time, but that proved\nbut for about half a year.\n\nWhilst he was thus twelve years and a half in prison, he writ several\nof his published books, as by many of their epistles appears, as\n'Pray by the Spirit,' 'Holy City,' 'Resurrection,' 'Grace Abounding,'\nand others, also 'The Pilgrim's Progress,' as himself and many\nothers have said.\n\nThe pastor of Bedford congregation died, and, after some years'\nvacancy, John Bunyan, though a prisoner, was, by the church, called\nto the pastoral office, December 21, 1671, and as it pleased the\nLord to rule the rage of men, it proved in or about the last year\nof his twelve years' imprisonment. And, being out, he preached the\ngospel publicly at Bedford, and about the counties, and at London,\nwith very great success, being mightily followed everywhere. And\nit pleased the Lord to preserve him out of the hands of his enemies\nin the severe persecution at the latter end of king Charles the\nSecond's reign, though they often searched and laid wait for him,\nand sometimes narrowly missed him.\n\nIn 1688, he published six books, being the time of king James the\nSecond's liberty of conscience, and was seized with a sweating\ndistemper, which, after his some weeks going about, proved his\ndeath, at his very loving friend's, Mr. Strudwick's, a grocer, at\nHolborn Bridge, London, on August 31, 1688, and in the 60th year\nof his age, and was buried in Finsbury burying-ground, where many\nLondon dissenting ministers are laid; and it proved some days\nabove a month before our great gospel deliverance was begun by\nthe Prince of Orange's landing, whom the Lord of his continued\nblessing hath since made our preserving king, William the Third.\n\nAnd as to his family, he left his widow, Elizabeth, and three sons,\nJohn, Thomas, and Joseph, and three daughters, Elizabeth, Sarah,\nand Mary; but his blind daughter he writes of in his 'Grace\nAbounding' died some years before him, and his widow died 1690-1.\n\nSecondly, Concerning his labours; God did give of his extraordinary\ngrace of the gospel to our author, Bunyan, and it is worthy\nour observation, for thereby God may have due honour, his people\ncomfort, and adversaries confuted in their several corrupt notions,\nespecially that of only them that have school education are fitly\nqualified for ministers of the glorious gospel of Jesus Christ.\nAnd also hereby the superstitious man is confounded in his way\nof worship, as were his predecessors, the rulers of the Jews,\nin the case of Peter and John, saying, Whence had these men this\nknowledge, seeing they are unlearned? but there was and is a\nreason beyond their false rules of education--for they had been\nwith Jesus.\n\nThis is also apt to convince sincere-hearted Christians that God\ncan, when he will, make a minister of his gospel, and send him\nforth in the power of his Spirit, and defend him, nay, may I say,\nit is God's prerogative to make his gospel-ministers, and he makes\nthem effectual to all the ends of his gospel, to preach, as the\ngreat apostle saith, in season and out of season, to abase and\nabound, &c. He that can make the dry bones live (as in Eze 37),\nwhat can he not do? yea, they shall live, and become a great\nhost, and antichristian arts must fall; for the Lord doth make\nhis servants, as he did Jeremiah, as brazen walls against people\nand priests.\n\nAnd however some subtilly and vain-gloriously pretend to be the\nonly lawful successors of the apostles, yet certain I am, from\nsafer reason of faith, that our author Bunyan was really, sincerely,\nand effectually a lawful successor of the apostles, and as lawful\nas any have been above this thousand years. Nay, may I say, he\nwas a second Paul; for that his conversion was in a great measure\nlike that great apostle's, who, of a great enemy to godliness,\nwas, by strong and irresistible workings of sovereign grace, made\na great minister of, and sufferer for, the gospel. Thousands of\nChristians in country and city, can testify that their comfort\nunder his ministry has been to admiration, so that their joy hath\nshowed itself by much weeping.\n\nTo the eye of carnal reason it may seem that the great apostle\nPaul's imprisonment was a contradiction to his commission of\neffectually preaching the gospel to many countries; especially\nconsidering his commission was strengthened by his miraculous\nconversion, from the glory and call of the Lord Jesus from heaven,\nfor the making of him such a great gospel preacher. And yet God\nsuffered it so to be, and we have reason to believe for the best;\nbecause God usually works those seeming contrary things to his own\nend and glory. And the effect was, the saints were strengthened\nthereby, and several epistles were written thereby, which hath\npreserved much of the gospel in writing to the ages after, and\neven for our very great and needful help.\n\nAnd I reckon I shall not be out of the way, if I observe and\nsay--What hath the devil or his agents gotten by putting our\ngreat gospel-ministry, Bunyan, in prison? for in prison, as before\nmentioned, he wrote many excellent books, that have published to\nthe world his great grace, and great truth, and great judgment, and\ngreat ingenuity; and to instance in one, the Pilgrim's Progress,\nhe hath suited to the life of a traveler so exactly and pleasantly,\nand to the life of a Christian, that this very book, besides the\nrest, hath done the superstitious sort of men and their practice\nmore harm, or rather good, as I may call it, than if he had been\nlet alone at his meeting at Bedford, to preach the gospel to his own\nauditory, as it might have fallen out; for none but priest-ridden\npeople know how to cavil at it, it wins so smoothly upon their\naffections, and so insensibly distils the gospel into them, and\nhath been printed in France, Holland, New England, and in Welsh,\nand about a hundred thousand in England, whereby they are made\nsome means of grace, and the author become famous; and may be the\ncause of spreading his other gospel-books over the European and\nAmerican world, and in process of time may be so to the whole\nuniverse.\n\nWhen Mr. Bunyan preached in London, if there were but one day's\nnotice given, there would be more people come together to hear\nhim preach than the meeting-house would hold. I have seen to hear\nhim preach, by my computation, about twelve hundred at a morning\nlecture, by seven o'clock, on a working day, in the dark winter\ntime. I also computed about three thousand that came to hear him\none Lord's-day, at London, at a town's end meeting-house; so that\nhalf were fain to go back again for want of room, and then himself\nwas fain, at a back door, to be pulled almost over people to get\nupstairs to his pulpit.\n\nMr. Bunyan's dispute with a scholar to this effect.\n\nAs Mr. Bunyan was upon the road near Cambridge, there overtakes\nhim a scholar that had observed him a preacher, and said to him,\nHow dare you preach, seeing you have not the original, being not\na scholar?\n\nThen said Mr. Bunyan, Have you the original?\n\nYes, said the scholar.\n\nNay, but, said Mr. Bunyan, have you the very self-same original\ncopies that were written by the penmen of the scriptures, prophets\nand apostles?\n\nNo, said the scholar, but we have the true copies of those originals.\n\nHow do you know that? said Mr. Bunyan.\n\nHow? said the scholar. Why, we believe what we have is a true copy\nof the original.\n\nThen, said Mr. Bunyan, so do I believe our English Bible is a true\ncopy of the original.\n\nThen away rid the scholar.\n\nAnother dispute with a scholar.\n\nAs Mr. Bunyan was preaching in a barn, and showing the fewness of\nthose that should be saved, there stood one of the learned to take\nadvantage of his words; and having done preaching, the schoolman\nsaid to him, You are a deceiver, a person of no charity, and\ntherefore not fit to preach; for he that in effect condemneth the\ngreatest part of his hearers hath no charity, and therefore not\nfit to preach.\n\nThen Mr. Bunyan answered--The Lord Jesus Christ preached in a ship\nto his hearers on the shore (Matt 13); and showed that they were\nas four sorts of ground--The high-way, The stony, The thorny, and\nThe good ground; whereof the good ground was the only persons to\nbe saved.\n\nAnd your position is--That he that in effect condementh the\ngreatest part of his hearers hath no charity, and therefore not\nfit to preach the gospel.\n\nBut here the Lord Jesus Christ did so; then your conclusion is--The\nLord Jesus Christ wanted charity, and therefore not fit to preach\nthe gospel.\n\nHorrid blasphemy; away with your hellish logic, and speak Scripture.\n\nThen replied the learned: 'Tis blasphemy to call logic hellish,\nwhich is our reason--the gift of God; for that which distinguisheth\na man from a beast is the gift of God.\n\nBut Mr. Bunyan replied: Sin doth distinguish a man from a beast;\nis sin therefore the gift of God? &c.\n\nThey parted.\n\nI once asked him his opinion in a common religious point, and\noffered some arguments to prove my opinion for the general of it;\nbut he answered, that where the Scripture is silent we ought to\nforbear our opinions; and so he forebore to affirm either for or\nagainst, the Scripture being altogether silent in this point.\n\nThirdly, concerning this folio, &c. I have struggled to bring\nabout this great good work; and it had succeeded in Mr. Bunyan's\nlifetime, even all his labours in folio, but that an interested\nbookseller opposed it; and notwithstanding the many discouragements\nI have met with in my struggles in this so great a work, we\nhave--and I may believe by the blessing of the Lord--gotten about\nfour hundred subscriptions, whereof about thirty are ministers;\nwhich also shows the great esteem our author's labours are in\namong Christian people. And that the reasonableness and duty of\nthe preservation of his labours in folio, by subscription, may\nbe continued to memory, I have also added my reasons, which I\ndistributed in my late struggles to effect this work.\n\nHis effigies was cut in copper,[9] from an original paint done to\nthe life, by his very good friend, a limner; and those who desire\nit single, to put in a frame, may have it at this bookseller's--Mr.\nMarshall; and also the catalogue-table. The epistle is writ by\ntwo ministers, Mr. Wilson of Hichin, in Hertfordshire, and Mr.\nChandler, who succeeds Mr. Bunyan at Bedford.\n\nAnd Mr. Burton, that writ the epistle to Some Gospel-truths Opened,\nbeing the first book Mr. Bunyan writ, was minister at Bedford.\n\nNote.--I would not charge the following running-titles upon our\nauthor, Bunyan; because they were added in the proposals, for\nwant of running titles and the knowledge of them, and the copies\nbeing at Bedford when the proposals were drawn up at London; and\nalso because, perhaps, he designed some other like running-titles:--\n\n\nPaul's departure and crown.\nIsrael's hope encouraged.\nThe saint's privilege and profit.\nChrist a complete Saviour.\nThe saint's knowledge of Christ's love.\nOf the Trinity and a Christian.\nOf the Law and a Christian.\n\n\nNotes upon the Index, &c.[10]\n\nI did intend to print a complete table of all the texts of\nScriptures used in our author's labours, that from thence, looking\ninto his book, his sense might be easily found upon any text; so\nhis labours might have been also in the nature of an exposition upon\nthe whole Bible; but I have delayed till some other opportunity,\nit may be of the next folio, and whenever it falls I intend to\ngive notice.\n\nBecause I and other subscribers, especially ministers, were\nwilling this folio should be commoded with an index, I have, as\na Christian, exposed myself and made one, and that without money\nfor my labour of writing it, though I confess it might have seemed\nsome other men's duty; yet being ignorant of the man that had the\nopportunity, and would have done it, unless paid for it, I was\nnecessitated to effect it; and if the bookseller had paid for it,\nhe would have lessened the number of 140 sheets of Mr. Bunyan's\nlabours in this folio at ten shillings. Excuse this fault in me,\nif it be one.\n\nI could have collected abundance more of excellent matter in this\ntable; and I have placed an Italic-lettered word in every paragraph\nin the table, to be the guide-word to the same word in the folio,\nwhich is a black-lettered word in the folio, latter part; that is,\nthose books formerly printed, where the printer hath not failed\nto make it so, and also in the manuscripts, forepart, a guide-word\nto the same word under which I have drawn a black line, in as\nmany folios as opportunity and time would permit me to do, because\nI had not time and convenience before this folio was printed to\nmark the manuscripts for to be a black-lettered word, as I had time\nfor the formerly printed books.[11] Also note, the book, though\nmarked, doth not always refer to the table, but the table to the\nbook, is the intent; and because the word in the book doth not\nalways, though very often, fall in alphabetical order, therefore\nsome other like word is put in its place in the table.\n\nAlso note, sometimes many principal words are in one paragraph,\nand then, though the matter be not to be found in the table by\nthe word, that some perhaps may expect, yet it may be found by\nanother word, because several words are so united that one cannot\nwell part them; and it would be too large a table to put them\nall in severally in alphabetical order--as soul, sinner, saved,\nsalvation, justification, Christ, God, &c.\n\nAlso note. When to the table-phrase more than one number is placed,\nthen expect not that the same black-letter word is always to be\nfound in the book to the last number, as is to the first number,\nbut it may be some other black or marked word of like meaning; as\nfor antichrist the black-lettered word in some places is harlot,\nand for apostles the black-letter word sometimes is twelve, because\nthe word apostle is not in that part of the folio, though intended\nby twelve.\n\nAlso note. The phrase in the table is not always the very same,\nword for word, in the book, because the design of the table is to\ngive matter in short saying, as well as most commonly a complete\nsentence; and, therefore, they that would have Mr. Bunyan's entire,\ncomplete, and full sense of the matter, let them look out of the\ntable into the book, and there take all its connection together.\nAlso, I have to keep the table as short as I well could; and yet,\nto direct well to the matter in the book, placed one part of the\nmatter under one word, in alphabetical order, and another part\nof the same matter in another following paragraph, under another\nword in the table; so that, by finding one word in the table,\nyou may often find in the same paragraph, in the book, before or\nafter that word, other matter thereto relating.[12]\n\nI had but about two years' acquaintance with our author, and,\ntherefore, have said but little of him, because of hastening this\nto the press; yet if any more comes to my memory, I intend to put\nit at the end of the index.\n\nYour Christian brother,\n\nC. D.\n\n\nFOOTNOTES:\n\n1. Difficulties as to copyright prevented this second volume from\nbeing published.--See EDITOR'S PREFACE.\n\n2. A good copy of this rare volume with the wood-cuts, having\nthe reverse blank, in the editor's possession, and a fine copy,\nwithout the cuts, at Mr. Pickering's, agree as to the date of\n1680. It is misplaced in this chronological table; but the date\nshows that it was not intended as a third part of the Pilgrim's\nProgress; the second part of which was not published for four\nyears after the life of Badman.--Ed.\n\n3. These MSS., although diligently sought, cannot be found.\n\n4. This was published in a separate pocket volume by C. Doe, 1698.\n\n5. Published from Mr. Bunyan's MS, 1765.\n\n6. As doth appear by his book of his conversion, intitled, Grace\nAbounding, &c.\n\n7. As in his book intitled, Grace Abounding, s. 319.\n\n8. As he says in his Epistle to his Confession of Faith.\n\n9. Alluding to the portrait published as a frontispiece to the\nfolio volume, 1692.--Ed.\n\n10. The Index accompanying the first folio.--Ed.\n\n11. This is as originally printed. Mr. Doe means, he had not time\nto mark in the manuscript such words as the printer should put in\nblack-letter.--Ed.\n\n12. The table to which Charles Doe here refers is only to twenty\nof Mr. Bunyan's books. It is diffuse, and badly arranged. The\nIndex given with this first complete edition of all the admirable\nworks of our great pilgrim forefather, is entirely new. It is the\nresult of a careful reading of every treatise, extracting a notice\nof such tings as the editor conceived to be most deeply interesting.\nThese extracts were then arranged, in order to furnish a useful\nindex to all the works of Bunyan. It has been attended with very\ngreat labour, and some delay to the publication; but no sacrifice\nis too great, in order to render Bunyan's works as complete as\npossible.\n\nGEORGE OFFOR.","title":"Works of John Bunyan \u2014 Volume 03","tradition":"myth-cosmogony","translated_text":null,"word_count":603506}